The article analyses Cicero’s attitude to gods, religion, divination, and superstition. Cicero follows tradition in acknowledging the existence of the gods, considering them immortal, blissful, animate, and anthropomorphic. He is ambivalent about the interaction between the gods and people. Cicero considers religion important for the Roman people because this was the popular belief — it was not his own viewpoint. Cicero thinks that people obtain divination from the gods. According to Cicero, there are two types of divination: artificial (auspices, haruspices, divination by lightning, stars, and other signs of nature) and natural (predictions in a dream, in a state of ecstasy, before death). In relation to divination, we see how multi-dimensional Cicero’s beliefs were: as a philosopher, he can accept or deny divination; as a Roman politician, he regards divination as an important instrument of the Roman religious rituals. Cicero opposes superstition to religion in his theological works, but in his secular works, he uses superstition and religion as synonyms.
The paper investigates the social and political concept ‘cum dignitate otium’ in Cicero’s writings. The concept is commonly translated as “leisure with dignity”. The meaning is not so simple. The concept can be either a political or a social category. As a political category, ‘cum dignitate otium’ means “peace with dignity” that the best citizens, optimates, wealthy and powerful statesmen had in the Roman society of Cicero’s times. It was optimates’ activity contrasted to other people’s activities. Cicero also used the concept ‘cum dignitate otium’ in a social sense. It meant “peaceful leisure full of studies” or “peace in private affairs”.