Divination - Revision history

M. Lucretius Agricola: /* Bibliography */ internal links

2010-05-21T04:25:18Z

Bibliography: internal links

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	Brause, Francis Albert, 1875. ''Librorum de Disciplina Augurali ante Augusti Mortem Scriptorum Reliquiae.'' A Thesis on the extant literary fragments that describe and/or detail augural practice from before the death of Augustus.		Brause, Francis Albert, 1875. ''Librorum de Disciplina Augurali ante Augusti Mortem Scriptorum Reliquiae.'' A Thesis on the extant literary fragments that describe and/or detail augural practice from before the death of Augustus.

−	Cicero, M. Tullius. ''De Divinatione''. [http://www.thelatinlibrary.com/cicero/divinatione.shtml Online at the Latin Library]; 1932 Loeb edition: ISBN 0674991702; 2007 edition with commentary: Book 1, ISBN 0199297924.	+	[[Cicero]], M. Tullius. ''[[De Divinatione]]''. [http://www.thelatinlibrary.com/cicero/divinatione.shtml Online at the Latin Library]; 1932 Loeb edition: ISBN 0674991702; 2007 edition with commentary: Book 1, ISBN 0199297924.

	Denyer, N., 1985. The case against divination: an examination of Cicero's de Divinatione. PCPhS 211, n.s. 31, 1-10		Denyer, N., 1985. The case against divination: an examination of Cicero's de Divinatione. PCPhS 211, n.s. 31, 1-10

M. Lucretius Agricola: + 1 source

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+ 1 source

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	Krostenko, B., 2000. Beyond (Dis)belief: Rhetorical Form and Religious Symbol in Cicero's de Divinatione. TAPA 130, 353-391.		Krostenko, B., 2000. Beyond (Dis)belief: Rhetorical Form and Religious Symbol in Cicero's de Divinatione. TAPA 130, 353-391.
		+
		+	Lateiner, D. 2004. Signifying Names and Other Ominous Accidental Utterances in Classical Historiography. Greek Roman and Byzantine Studies vol. 45. Retrieved from http://www.duke.edu/web/classics/grbs/FTexts/45/Lateiner.pdf

	Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38		Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38

M. Lucretius Agricola: /* Private divination */ start new section

2010-05-18T09:17:23Z

Private divination: start new section

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	==Private divination==		==Private divination==

		+	Divination of many sorts permeated the private life of Romans.<ref>Scheid, pg. 124: "Just as the magistrates and the Senate did, individuals resorted constantly to diviners."</ref>

		+	===Private auspices===
		+
		+	Regarding private auspices, Cicero wrote, "In ancient times scarcely any matter out of the ordinary was undertaken, even in private life, without first consulting the auspices...".<ref>Cicero, ''De Divinatione'' 16 [http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/1*.html] "''Nihil fere quondam maioris rei nisi auspicato ne privatim quidem gerebatur, quod etiam nunc nuptiarum auspices declarant, qui re omissa nomen tantum tenent.''"[http://www.thelatinlibrary.com/cicero/divinatione1.shtml]</ref>
		+
		+	Aulus Gellius cites Lucius Cincius on enlistment procedures, including among the exemptions "auspices it is not permitted to pass without a ''piaculum''."<ref>"...auspiciumve quod sine piaculo praeterire non liceat..." Aulus Gellius, Noctes Atticae XVI. 4 http://www.csun.edu/~hcfll004/cincius.html</ref> Consistent with the time limitation of auspices, the recruit was required to appear on the next day.
		+
		+	===Haruspices===
		+
		+	===Astrologers===

	==Bibliography==		==Bibliography==

M. Lucretius Agricola: /* ''Auspicia'' */ move auguraculum to own article

2010-05-12T00:55:21Z

''Auspicia'': move auguraculum to own article

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	===''Auspicia''===		===''Auspicia''===

−	~~Before performing any public act (e.g., calling a~~ ''~~comitia~~''~~, starting a battle) a magistrate consulted the gods by "taking the auspices". This consisted of observation of birds~~ (''aves''~~). The magistrates themselves performed these "''auspicia impetrativa''"~~, and it was up to them to determine how to interpret what they saw. [[Augur]]s served two roles; they could be consulted by magistrates regarding any questions related to the auspices, and the augurs were responsible for creating and inaugurating the ''~~[[Auguraculum\|auguracula]]~~'', the spaces in and from which the auspices were taken. Three permanent ''auguracula'' existed within Rome itself; on the citadel<ref>''Auguraculum'' on the citadel: [http://staging.digitalaugustanrome.org/records/read/d208f9d0-de97-7b7c-d454-124cf7a9d63a Article at "Digital Augustan Rome"]</ref>, on the Palatine and on the Quirinal<ref>''Auguraculum'' on the Quirinal: Varro, ''Lingua Latina'', Book V</ref>. ''Auguracula'' were also established in other cities and in military camps. ''Auspicia impetrativa'' were narrow in scope, only indicating simple approval or disapproval by the gods of ~~a specific course~~ of ~~action that a magistrate proposed to undertake. These auspices were also limited in space~~ and ~~time since they were valid for one day only and only until the magistrate crossed~~ certain boundaries, such as that between the [[Campus Martius]] and the city proper, the ''amnis Petronia''<ref>On the amnis Petronia and the auspices, see Festus 250: ''Petronia amnis est in Tiberim perfluens, quam magistratus auspicato transeunt, cum in Campo quid agere volunt, quod genus auspici peremne vocatur''.</ref>. Once such a boundary was crossed, the auspices had to be taken again.	+	''Auspicia'' (from ''aves'', birds and ''specto'', to see) consisted of observation of birds and certain other natural phenomena.

−	Whereas ''auspicia impetrativa'' were initiated by magistrates, ''auspicia oblativa'' were manifested by the gods themselves. Any seemingly significant or unusual human or natural event could be seen as an ''auspicium oblativum''. The most extreme of these could be considered as prodigies. ''Auspicia oblativa'' might be observed by a magistrate directly, or they might be brought to the notice of a magistrate. Except for often in the case of prodigies, the magistrate could decide to accept or reject the ''auspicium oblativum''.	+	Before performing any public act (e.g., calling a ''comitia'', starting a battle) a magistrate consulted the gods by "taking the auspices". The magistrates themselves performed these "''auspicia impetrativa''", and it was up to them to determine how to interpret what they saw. [[Augur]]s served two roles; they could be consulted by magistrates regarding any questions related to the auspices, and the augurs were responsible for creating and inaugurating the ''[[Auguraculum\|auguracula]]'', the spaces in and from which the auspices were taken.
		+
		+	''Auspicia impetrativa'' were narrow in scope, only indicating simple approval or disapproval by the gods of a specific course of action that a magistrate proposed to undertake. These auspices were also limited in space and time since they were valid for one day only and only until the magistrate crossed certain boundaries, such as that between the [[Campus Martius]] and the city proper, the ''amnis Petronia''<ref>On the amnis Petronia and the auspices, see Festus 250: ''Petronia amnis est in Tiberim perfluens, quam magistratus auspicato transeunt, cum in Campo quid agere volunt, quod genus auspici peremne vocatur''.</ref>. Once such a boundary was crossed, the auspices had to be taken again.
		+
		+	Whereas ''auspicia impetrativa'' were initiated by magistrates, ''auspicia oblativa'' were manifested by the gods themselves. Any seemingly significant or unusual human or natural event could be seen as an ''auspicium oblativum''. The most extreme of these could be considered as prodigies. ''Auspicia oblativa'' might be observed by a magistrate directly, or they might be brought to the notice of a magistrate. Except for often in the case of prodigies, the magistrate could decide to accept or reject the ''auspicium oblativum''.

	===Sibylline books===		===Sibylline books===

M. Lucretius Agricola: link to Smith's

2010-05-12T00:14:47Z

link to Smith's

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	</div>		</div>
−	The Romans and the various peoples they were in contact with each "...possessed a national ''μαντική'' or ''divinatio'', which was supported by the laws and institutions of the state, and which was guarded from mixture with foreign elements by stringent enactments."<ref>Smith's Dictionary: "~~Divination~~"</ref> The distinctive and primary form of Roman divination was the ''[[auspicium]]'', but other types of divination were also used. Oracles of the Greek type were not much used by Romans, but possibly because of influence from the [[Etruscans]], Romans were attentive to signs in nature.	+	The Romans and the various peoples they were in contact with each "...possessed a national ''μαντική'' or ''divinatio'', which was supported by the laws and institutions of the state, and which was guarded from mixture with foreign elements by stringent enactments."<ref>Smith's Dictionary: "[http://penelope.uchicago.edu/thayer/e/roman/texts/secondary/smigra*/augurium.html Augur, Augurium]"</ref> The distinctive and primary form of Roman divination was the ''[[auspicium]]'', but other types of divination were also used. Oracles of the Greek type were not much used by Romans, but possibly because of influence from the [[Etruscans]], Romans were attentive to signs in nature.

	==Public divination==		==Public divination==

M. Lucretius Agricola: add introduction

2010-05-12T00:08:19Z

add introduction

← Older revision		Revision as of 00:08, 12 May 2010
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	</div>		</div>
		+	The Romans and the various peoples they were in contact with each "...possessed a national ''μαντική'' or ''divinatio'', which was supported by the laws and institutions of the state, and which was guarded from mixture with foreign elements by stringent enactments."<ref>Smith's Dictionary: "Divination"</ref> The distinctive and primary form of Roman divination was the ''[[auspicium]]'', but other types of divination were also used. Oracles of the Greek type were not much used by Romans, but possibly because of influence from the [[Etruscans]], Romans were attentive to signs in nature.
		+
	==Public divination==		==Public divination==

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	===''Auspicia''===		===''Auspicia''===

−	Before performing any public act (e.g., calling a ''comitia'', starting a battle) a magistrate consulted the gods by "taking the ~~[[Auspicium\|~~auspices]]". This consisted of observation of birds (''aves''). The magistrates themselves performed these "''auspicia impetrativa''", and it was up to them to determine how to interpret what they saw. [[Augur]]s served two roles; they could be consulted by magistrates regarding any questions related to the auspices, and the augurs were responsible for creating and inaugurating the ''[[Auguraculum\|auguracula]]'', the spaces in and from which the auspices were taken. Three permanent ''auguracula'' existed within Rome itself; on the citadel<ref>''Auguraculum'' on the citadel: [http://staging.digitalaugustanrome.org/records/read/d208f9d0-de97-7b7c-d454-124cf7a9d63a Article at "Digital Augustan Rome"]</ref>, on the Palatine and on the Quirinal<ref>''Auguraculum'' on the Quirinal: Varro, ''Lingua Latina'', Book V</ref>. ''Auguracula'' were also established in other cities and in military camps. ''Auspicia impetrativa'' were narrow in scope, only indicating simple approval or disapproval by the gods of a specific course of action that a magistrate proposed to undertake. These auspices were also limited in space and time since they were valid for one day only and only until the magistrate crossed certain boundaries, such as that between the [[Campus Martius]] and the city proper, the ''amnis Petronia''<ref>On the amnis Petronia and the auspices, see Festus 250: ''Petronia amnis est in Tiberim perfluens, quam magistratus auspicato transeunt, cum in Campo quid agere volunt, quod genus auspici peremne vocatur''.</ref>. Once such a boundary was crossed, the auspices had to be taken again.	+	Before performing any public act (e.g., calling a ''comitia'', starting a battle) a magistrate consulted the gods by "taking the auspices". This consisted of observation of birds (''aves''). The magistrates themselves performed these "''auspicia impetrativa''", and it was up to them to determine how to interpret what they saw. [[Augur]]s served two roles; they could be consulted by magistrates regarding any questions related to the auspices, and the augurs were responsible for creating and inaugurating the ''[[Auguraculum\|auguracula]]'', the spaces in and from which the auspices were taken. Three permanent ''auguracula'' existed within Rome itself; on the citadel<ref>''Auguraculum'' on the citadel: [http://staging.digitalaugustanrome.org/records/read/d208f9d0-de97-7b7c-d454-124cf7a9d63a Article at "Digital Augustan Rome"]</ref>, on the Palatine and on the Quirinal<ref>''Auguraculum'' on the Quirinal: Varro, ''Lingua Latina'', Book V</ref>. ''Auguracula'' were also established in other cities and in military camps. ''Auspicia impetrativa'' were narrow in scope, only indicating simple approval or disapproval by the gods of a specific course of action that a magistrate proposed to undertake. These auspices were also limited in space and time since they were valid for one day only and only until the magistrate crossed certain boundaries, such as that between the [[Campus Martius]] and the city proper, the ''amnis Petronia''<ref>On the amnis Petronia and the auspices, see Festus 250: ''Petronia amnis est in Tiberim perfluens, quam magistratus auspicato transeunt, cum in Campo quid agere volunt, quod genus auspici peremne vocatur''.</ref>. Once such a boundary was crossed, the auspices had to be taken again.

	Whereas ''auspicia impetrativa'' were initiated by magistrates, ''auspicia oblativa'' were manifested by the gods themselves. Any seemingly significant or unusual human or natural event could be seen as an ''auspicium oblativum''. The most extreme of these could be considered as prodigies. ''Auspicia oblativa'' might be observed by a magistrate directly, or they might be brought to the notice of a magistrate. Except for often in the case of prodigies, the magistrate could decide to accept or reject the ''auspicium oblativum''.		Whereas ''auspicia impetrativa'' were initiated by magistrates, ''auspicia oblativa'' were manifested by the gods themselves. Any seemingly significant or unusual human or natural event could be seen as an ''auspicium oblativum''. The most extreme of these could be considered as prodigies. ''Auspicia oblativa'' might be observed by a magistrate directly, or they might be brought to the notice of a magistrate. Except for often in the case of prodigies, the magistrate could decide to accept or reject the ''auspicium oblativum''.

M. Lucretius Agricola: /* Extispicy and Haruspicy */ simpler

2010-05-11T23:47:07Z

Extispicy and Haruspicy: simpler

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	===Extispicy and Haruspicy===		===Extispicy and Haruspicy===

−	"Extispicy" ~~is the modern term used to denote~~ the inspection of the ''exta'' (entrails) of a sacrificial victim ~~that was carried out by the person officiating the sacrifice~~. If anomalies were present, the sacrifice was deemed not acceptable and it was repeated. A more detailed examination of the entrails is "haruspicy" the origin of which may be found in the Etruscan practice of haruspicy.	+	"Extispicy" denotes the inspection by the person officiating at a sacrifice of the ''exta'' (entrails) of a sacrificial victim. If anomalies were present, the sacrifice was deemed to be not acceptable to the gods. Another victim would be chosen and the sacrifice was repeated. A more detailed examination of the entrails is "haruspicy" the origin of which may be found in the Etruscan practice of haruspicy.

	===Foreign oracles===		===Foreign oracles===

M. Lucretius Agricola: foreign oracles

2010-05-11T23:44:10Z

foreign oracles

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	==Public divination==		==Public divination==

−	Public divination in the period of the late Republic consisted of a specific set of procedures that were performed by specific individuals under specific circumstances, but always in connection with some public act or situation that affected the whole of the state.<ref>Overall discussion here is based primarily on Scheid, Chapter 7, except where noted.</ref> Public divination was not designed to reveal the future but only to ascertain the will of the gods.	+	Public divination in the period of the late Republic consisted of a specific set of procedures that were performed by specific individuals under specific circumstances, but always in connection with some public act or situation that affected the whole of the state.<ref>Overall discussion here is based primarily on Scheid, Chapter 7, except where noted.</ref> Public divination was not designed to reveal the future, but only to ascertain the will of the gods for determining what action to take in a given situation.

	===''Auspicia''===		===''Auspicia''===
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	===Foreign oracles===		===Foreign oracles===

−		+	Under exceptional circumstances the Senate could vote to send a delegation to an oracle. Upon return of the delegation, the Senate would hear its report and then vote on what action to take.<ref>A delegation to the oracle at Delphi c. 398 BCE: Livy, V. 16</ref>

	==Private divination==		==Private divination==

M. Lucretius Agricola: /* Sibylline books */ capitalization to hit target

2010-05-11T16:55:36Z

Sibylline books: capitalization to hit target

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	===Sibylline books===		===Sibylline books===

−	In the case of prodigies, the Senate could instruct the caretakers of the [[Sibylline ~~books~~]] to consult them and then report what they found to the Senate. The Senate would then vote on what action to take. Smith's Dictionary cites Niebuhr as contrasting these oracles, the purpose of which was "to learn what worship was required by the gods" with those of the Greeks which were used to predict future events.<ref>William Smith, A Dictionary of Greek and Roman Antiquities (1875). [http://penelope.uchicago.edu/Thayer/E/Roman/Texts/secondary/SMIGRA*/Sibyllini_Libri.html Sibyllini Libri]</ref> Under normal circumstances, foreign cults were restricted to the area outside the ''[[pomerium]]'', but the strength of the Sibylline books was such that their recommendations permitted the introduction of foreign cults (e.g., [[Magna Mater]]) within the ''pomerium''.	+	In the case of prodigies, the Senate could instruct the caretakers of the [[Sibylline Books]] to consult them and then report what they found to the Senate. The Senate would then vote on what action to take. Smith's Dictionary cites Niebuhr as contrasting these oracles, the purpose of which was "to learn what worship was required by the gods" with those of the Greeks which were used to predict future events.<ref>William Smith, A Dictionary of Greek and Roman Antiquities (1875). [http://penelope.uchicago.edu/Thayer/E/Roman/Texts/secondary/SMIGRA*/Sibyllini_Libri.html Sibyllini Libri]</ref> Under normal circumstances, foreign cults were restricted to the area outside the ''[[pomerium]]'', but the strength of the Sibylline books was such that their recommendations permitted the introduction of foreign cults (e.g., [[Magna Mater]]) within the ''pomerium''.

	===Extispicy and Haruspicy===		===Extispicy and Haruspicy===

M. Lucretius Agricola at 09:58, 11 May 2010

2010-05-11T09:58:38Z

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	Whereas ''auspicia impetrativa'' were initiated by magistrates, ''auspicia oblativa'' were manifested by the gods themselves. Any seemingly significant or unusual human or natural event could be seen as an ''auspicium oblativum''. The most extreme of these could be considered as prodigies. ''Auspicia oblativa'' might be observed by a magistrate directly, or they might be brought to the notice of a magistrate. Except for often in the case of prodigies, the magistrate could decide to accept or reject the ''auspicium oblativum''.		Whereas ''auspicia impetrativa'' were initiated by magistrates, ''auspicia oblativa'' were manifested by the gods themselves. Any seemingly significant or unusual human or natural event could be seen as an ''auspicium oblativum''. The most extreme of these could be considered as prodigies. ''Auspicia oblativa'' might be observed by a magistrate directly, or they might be brought to the notice of a magistrate. Except for often in the case of prodigies, the magistrate could decide to accept or reject the ''auspicium oblativum''.

−	===Sibylline ~~oracles~~===	+	===Sibylline books===

−	In the case of prodigies, the Senate could instruct the caretakers of the [[Sibylline books]] to consult them and then report what they found to the Senate. The Senate would then vote on what action to take. Smith's Dictionary cites Niebuhr as contrasting these oracles, the purpose of which was "to learn what worship was required by the gods" with those of the Greeks which were used to predict future events.<ref>William Smith, A Dictionary of Greek and Roman Antiquities (1875). [http://penelope.uchicago.edu/Thayer/E/Roman/Texts/secondary/SMIGRA*/Sibyllini_Libri.html Sibyllini Libri]</ref>	+	In the case of prodigies, the Senate could instruct the caretakers of the [[Sibylline books]] to consult them and then report what they found to the Senate. The Senate would then vote on what action to take. Smith's Dictionary cites Niebuhr as contrasting these oracles, the purpose of which was "to learn what worship was required by the gods" with those of the Greeks which were used to predict future events.<ref>William Smith, A Dictionary of Greek and Roman Antiquities (1875). [http://penelope.uchicago.edu/Thayer/E/Roman/Texts/secondary/SMIGRA*/Sibyllini_Libri.html Sibyllini Libri]</ref> Under normal circumstances, foreign cults were restricted to the area outside the ''[[pomerium]]'', but the strength of the Sibylline books was such that their recommendations permitted the introduction of foreign cults (e.g., [[Magna Mater]]) within the ''pomerium''.

	===Extispicy and Haruspicy===		===Extispicy and Haruspicy===