Figure 19: Marcus Tullius Cicero

 

Latin text:

http://www.thelatinlibrary.com/cic.html

 

English translation:

http://oll.libertyfund.org

 

 

 

De oratore, 55 v. Chr.

 Liber III

XLVIII, 185

 

Etenim, sicut ille suspicatur, et ex istis modis, quibus hic usitatus versus efficitur, post anapaestus, procerior quidam numerus, effloruit, inde ille licentior et divitior fluxit dithyrambus, cuius membra et pedes, ut ait idem, sunt in omni locupleti oratione diffusa; et, si numerosum est in omnibus sonis atque vocibus, quod habet quasdam impressiones et quod metiri possumus intervallis aequalibus, recte genus hoc numerorum, dum modo ne continui sint, in orationis laude ponitur.

Nam si rudis et impolita putanda est illa sine intervallis loquacitas perennis et profluens, quid est aliud causae cur repudietur, nisi quod hominum auribus vocem natura modulatur ipsa? Quod fieri, nisi inest numerus in voce, non potest.

 

English translation by William Guthrie, 1822:

He is likewise of opinion, that the anapestus was composed out of those measures that make up the heroic, as being of a more unconfined nature; that this was followed by the dythyrambus, which is more free and luxuriant still, its quantities and measures being diffused through all florid styles. And if, in every modulation of voice, in all cadences of periods, harmony consists in certain effects they have upon the ear, and a well timed measure betwixt every stop, the true excellency of a prose style lies in rightly judging this measure, and taking care that it have no regular returns that may tire the ear.

For if an everlasting flowing prate, withont Stopp, withont stay, is disagreeable in all respects, what is the reason, but because the ear modulates the voice which can have no harmony if it keeps no time.

 

 

Orator, 46 v. Chr.

 

58. In quo illud etiam notandum mihi videtur ad studium persequendae suavitatis in vocibus: ipsa enim natura, quasi modularetur hominum orationem, in omni verbo posuit acutam vocem nec una plus nec a postrema syllaba citra tertiam; quo magis naturam ducem ad aurium voluptatem sequatur industria.

 

(XVIII) And in this that point appears to me worth noting, with reference to the study of aiming at sweetness in the voice. For nature of herself, as if she were modulating the voices of men, has placed in every one one acute tone, and not more than one, and that not more than two syllables back from the last; so that industry may be guided by nature when pursuing the object of delighting the ears.

 

De natura deorum, 44 v. Chr.

 

II. 22

Idemque hoc modo: "Nullius sensu carentis pars aliqua potest esse sentiens; mundi autem partes sentientes sunt; non igitur caret sensu mundus". Pergit idem et urguet angustius: "Nihil," inquit "quod animi quodque rationis est expers, id generare ex se potest animantem compotemque rationis; mundus autem generat animantis compotesque rationis; animans est igitur mundus composque rationis".

Idemque similitudine, ut saepe solet, rationem conclusit hoc modo: "Si ex oliva modulate canentes tibiae nascerentur, num dubitares, quin inesset in oliva tibicini quaedam scientia? quid si platani fidiculas ferrent numerose sonantes: idem scilicet censeres in platanis inesse musicam, cur igitur mundus non animans sapiensque iudicetur, cum ex se procreet animantis atque sapientis?"

 

(II.VIII) He has also the following: “No part can be sentient where the whole is not sentient; parts of the universe are sentient, therefore the universe is sentient”. He goes further and urges his point in more precise terms. “Nothing,” he says, “that is inanimate and without reason can produce from itself a being that is animate and possessed of reason; the universe produces beings that are animate and possessed of reason, therefore the universe is animate and possessed of reason.”

He also, as his habit frequently was, stated the argument in the form of a comparison, which was to this effect: “If melodiously piping flutes sprang from the olive, would you doubt that a knowledge of flute-playing resided in the olive? And what if plane trees bore harps which gave forth rhythmical sounds? Clearly you would think in the same way that the art of music was possessed by plane trees. Why, then, seeing that the universe gives birth to beings that are animate and wise, should it not be considered animate and wise itself?”