1 Earliest Rome

9- I N D I V I D U A L S A N D G O D S
with our best definition of félicitas, as understood in Cicero's time. The word is
sometimes translated 'luck', but the context makes it clear how inadequate a
translation that is.
Cicero, On the Command of Pomp ey 47
See further: Vol. 1, 84-6, 144-5; Erkell (1952); Weinstock (1971)
112-16*; Fears (1981) 882-3; Champeaux (1982-7) n.236-43.
It remains for me to speak of his félicitas — a quality that no one can claim on
his own behalf, only recall and record on behalf of another; though even then it must be
cautiously and concisely expressed, as is proper when humans speak of the powet of the
gods. For it is my belief that Fabius Maximus, Claudius Marcellus, Scipio, Marius 1
the other great military leaders were granted their powers and entrusted with armies not
only because of their virtues, but also their good fortune. For in the case of certain
supreme men, there is a kind of fortune divinely embedded in them that brings to them
greatness, glory and famous deeds. So far as Pompey's félicitas is concerned, the subject of
these words, I must take care not to give the impression that this fortune is in his own
power; all we can do is take note of the past and hope for the future, for we must on no
account let this speech become either arrogant or ungrateful in the gods' eyes.'
1. The list of great generals emphasizes the men who saved Rome from Hannibal 218-201
and
B.C. (Fabius, Marcellus and Scipio) and from the Gaulish invasion of 104-100 B.C.
(Marius) - but note the omission of Sulla, apparently less popular with the Roman vot­
ers to whom Cicero is appealing on Pompey's behalf.
2. The implication is therefore that the divine quality is given only to very special individ­
uals; it may be revoked by the gods who gave it. but military success depends on retain­
ing it.
9.Id An afterlife for heroes
Cicero, On the State VI.13-16
'Listen to this, Africanus, 1
Cicero concluded his dialogue On the State with, an epilogue in the form of a
dream, in which he re-expressed some of the doctrines of the main work in a
mythical form. The narrator of the dream is Scipio Aemilianus (185-129
B.C.); and in the dream, he meets his father and famous grandfather (Scipio
African us - see 9.1a), who is the speaker at the beginning of this extract. They
tell him of the eternal life in store for the great statesmen of Rome, whose
importance was one of the central themes of the dialogue. This provides the
setting for an exposition of Pythagorean and Platonic ideas about immortality.
See further: Boyancé (1936); Coleman (1964); Büchner (1976) 59-120;
Powell (1990) 119-33*.
and it will make you even keener than you are to defend the
Republic: all those who have protected or assisted the fatherland, or increased its
greatness, have a special place reserved for them in heaven, where they may enjoy
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