Divination
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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. | + | 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> |
===''Auspicia''=== | ===''Auspicia''=== | ||
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| + | Before performing any public act (e.g., calling a ''comitia'', starting a battle) a magistrate consulted the gods by "taking the auspices". This involved 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. Augurs 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 ''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>. ''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 effectively, time) since they were valid only until the magistrate crossed certain boundaries, such as that between the Campus Martius and the city proper, the ''amnis Petronia''. Once such a boundary was crossed, the auspices had to be taken again. | ||
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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''. | ||
===Sibylline oracles=== | ===Sibylline oracles=== | ||
Revision as of 13:31, 10 May 2010
IN·MEMORIAM·A·TVLLIAE·SCHOLASTICAE·AVGVSTAE·PRINCIPIS·SENATVS·CENSORIS·IIII·CONSVLIS·II·PRAETRICIS
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Contents |
Books
An Introduction to Roman Religion
English translation of La Religion des Romains (ISBN 2200263775). A must for all those who wish to know what the Religio Romana was and how it was practiced.
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On divination and synchronicity : the psychology of meaningful chance
very useful Jungian study Contributed by Marca Hortensia Maior
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Mantikê : studies in ancient divination
BMCR: [1] Contributed by Marca Hortensia Maior
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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.[1]
Auspicia
Before performing any public act (e.g., calling a comitia, starting a battle) a magistrate consulted the gods by "taking the auspices". This involved 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. Augurs 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 auguracula, the spaces in and from which the auspices were taken. Three permanent auguracula existed within Rome itself; on the citadel[2], on the Palatine and on the Quirinal[3]. 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 effectively, time) since they were valid only until the magistrate crossed certain boundaries, such as that between the Campus Martius and the city proper, the amnis Petronia. 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 oracles
Exticspicy
Haruspicy
Foreign oracles
Private divination
Bibliography
Beard, M., 1986. Cicero and divination: the formation of a Latin discourse JRS 76, 33-46
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. 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
Krostenko, B., 2000. Beyond (Dis)belief: Rhetorical Form and Religious Symbol in Cicero's de Divinatione. TAPA 130, 353-391.
Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38
Linderski, J., 1985. The augural law ANRW 16.3
Pease, A.S., 1920. Cicero. De Divinatione Libri Duo. Illinois Studies in Language and Literature 6, Urbana, Illinois.
Scheid, John and Lloyd, Janet (Trans.), 2003. An Introduction to Roman Religion. ISBN 0253216605 English translation of La Religion des Romains (ISBN 2200263775).
Schofield, M., 1986. Cicero for and against divination JRS 76, 47-65
Wardle, D. (ed. & tr.), 2006. On Divination Book 1. Clarendon Ancient History Series. Oxford: Oxford University Press. Pp. xii + 469. ISBN 0199297916 Review by J. Linderski: http://www.classics.ukzn.ac.za/reviews/07-41war.htm Website: http://www.oup.com/us/catalog/general/series/ClarendonAncientHistorySeries/
References
- ↑ Overall discussion here is based primarily on Scheid, Chapter 7, except where noted.
- ↑ Auguraculum on the citadel: Article at "Digital Augustan Rome"
- ↑ Auguraculum on the Quirinal: Varro, Lingua Latina, Book V
