Auspicium

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Incorporating material adapted from William Smith, A Dictionary of Greek and Roman Antiquities.

In the most ancient times, no public or private action took place without consulting the auspices.

"Auspiciis hanc urbem conditam esse, auspiciis bello ac pace, domo militiaeque omnia geri, quis est, qui ignoret?" Livy ab urbe condita (vi.14)

While all nations of antiquity sought to learn the will of the gods by various means, each separate nation held a sort of national belief that their particular gods revealed the future to them in a distinct and peculiar manner. Therefore, each people 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.

The Romans looked upon astrology and the whole prophetic art of the Chaldaeans as a dangerous innovation. They paid little attention to dreams, and hardly any to inspired prophets and seers. They had, however, learned from the Etruscans to attach much importance to extraordinary appearances in nature — Prodigia. In common with other neighbouring nations they endeavoured to learn the future, especially in war, by consulting the entrails of victims. They laid great stress upon favourable or unfavourable omina. In times of danger and difficulty they were accustomed to consult the Sibylline books, which they had received from the Greeks. However, the mode of divination, which was peculiar to them, and essentially national, consisted in those signs included under the name of auspicia.

The observation of the auspices was, according to the unanimous testimony of the ancient writers, more ancient even than Rome itself, which is constantly represented as founded under the sanction of the auspices, and the use of them is therefore associated with the Latins, or the earliest inhabitants of the city. There seems therefore no reason to assign to them an Etruscan origin, as many modern writers are inclined to do, while there are several facts pointing to an opposite conclusion. Cicero, who was himself an augur, in his work De Divinatione, constantly appeals to the striking difference between the auspicia and the Etruscan system of divination; and, while he frequently mentions other nations which paid attention to the flight of birds as intimations of the divine will, he never once mentions this practice as in existence among the Etruscans (Cic. de Div. i.41, ii.35, 38; de Nat. Deor. ii.4). The belief that the flight of birds gave some intimation of the will of the gods seems to have been prevalent among many nations of antiquity, and was common to the Greeks, as well as the Romans; but it was only among the latter people that it was reduced to a complete system, governed by fixed rules, and handed down from generation to generation. In Greece, the oracles supplanted the birds, and the future was learnt from Apollo and other gods, rarely from Zeus, who possessed very few oracles in Greece. The contrary was the case at Rome: it was from Jupiter that the future was learnt, and the birds were regarded as his messengers (Aves internuntiae Jovis, Cic. de Divin. ii.34; Interpretes Jovis optimi maximi publici augures, Cic. de Leg. ii.8).

It must be remarked in general, that the Roman auspices were essentially of a practical nature; they gave no information respecting the course of future events, they did not inform men what was to happen, but simply taught them what they were to do, or not to do; they assigned no reason for the decision of Jupiter, — they simply announced, yes or no.