Book 2, Chapter 63
Original Latin
129 Venit enim iam in contentionem, utrum sit probabilius, deosne inmortalis, rerum omnium praestantia excellentis, concursare <circum> omnium mortalium, qui ubique sunt, non modo lectos, verum etiam grabatos et, cum stertentem aliquem viderint, obicere iis visa quaedam tortuosa et obscura, quae illi exterriti somno ad coniectorem mane deferant, an natura fieri, ut mobiliter animus agitatus, quod vigilans viderit, dormiens videre videatur. Utrum philosophia dignius, sagarum superstitione ista interpretari an explicatione naturae? ut, si iam fieri possit vera coniectura somniorum, tamen isti, qui profitentur, eam facere non possint; ex levissimo enim et indoctissimo genere constant. Stoici autem tui negant quemquam nisi sapientem divinum esse posse.
130 Chrysippus quidem divinationem definit his verbis: vim cognoscentem et videntem et explicantem signa, quae a dis hominibus portendantur; officium autem esse eius praenoscere, dei erga homines mente qua sint quidque significent, quem ad modumque ea procurentur atque expientur. Idemque somniorum coniectionem definit hoc modo: esse vim cernentem et explanantem, quae a dis hominibus significentur in somnis. Quid ergo? ad haec mediocri opus est prudentia an et ingenio praestanti et eruditione perfecta? Talem autem cognovimus neminem.
Musean translation
Complete machine-assisted Musean translation, made directly from the Latin in separate source-only tasks and reviewed throughout against it. Both books, all 130 chapters and 282 numbered sections; no historical English translation used. Latin transcription credited to the Perseus Project under CC BY-SA 4.0, Müller’s 1915 Teubner edition.
129 “For the question now is which is more plausible: that the immortal gods, surpassing all things in excellence, run about the beds—and even the meanest pallets—of every mortal everywhere, and, when they see someone snoring, put before him twisted, obscure visions that frighten him out of sleep and send him to an interpreter in the morning; or that nature makes the restlessly active mind seem to see in sleep what it saw awake. Which is worthier of philosophy: explaining these things through the superstition of witches, or through an account of nature? Even if true interpretation of dreams were possible, those who profess it would still be incapable of it: they belong to the most frivolous and ignorant class. Yet your Stoics deny that anyone but a wise man can be a diviner.
130 “Chrysippus, indeed, defines divination in these words: ‘The faculty of recognizing, seeing, and explaining signs sent by the gods to human beings.’ Its office, he says, is to know beforehand the gods’ disposition toward us, what they signify, and how those signs should be dealt with and expiated. He likewise defines the interpretation of dreams as ‘the faculty of discerning and explaining what the gods signify to human beings in dreams.’ Well, then, does this require ordinary understanding, or exceptional talent and complete learning? Yet we have known no one of that kind.
Plain English translation
Complete machine-assisted Plain English translation, made independently and directly from the Latin, never from the Musean edition. Both books and every numbered section; a separate Latin-source model review covered the entire text. No human specialist review is claimed.
129 “Here is what we now have to decide. Which is more likely? Do the immortal gods, who surpass everything in excellence, run around the beds—even the cheap cots—of every human everywhere? When they see someone snoring, do they place before him twisted, obscure visions, so that he wakes in terror and takes them to an interpreter in the morning? Or does nature cause the restless, active mind to seem to see in sleep what it saw awake? Which is more worthy of philosophy: explaining these things through witches' superstition, or through an account of nature? Even if a true interpretation of dreams were possible, those who claim to provide it could not do so. They belong to the most frivolous and uneducated class. Your Stoics, however, deny that anyone but a wise person can be a diviner.
130 “Chrysippus defines divination in these words: ‘The power to recognize, see, and explain the signs the gods present to humans.’ Its function is to know in advance how the gods feel toward humans, what they are indicating, and how these signs should be dealt with and their ill effects removed by religious rites. He also defines dream interpretation as follows: ‘The power to see and explain what the gods indicate to humans in dreams.’ Well then, does this take ordinary intelligence, or exceptional ability and complete learning? Yet we have known no one like that.
About this section
Book 2, Chapter 63 is part of On Divination by Marcus Tullius Cicero. This page sets the Latin original beside 2 direct-source translations, so any line can be checked against the source. It is chapter 121 of 130 in the work, which is kept in the Roman tradition.
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