Auspicium
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| − | An '''''auspicium''''' ('''"auspice"''', Lat.: "looking at birds") is a type of [[ | + | An '''''auspicium''''' ('''"auspice"''', Lat.: "looking at birds") is a type of [[divination]]. Not a prediction of future events, the ''auspicia'' simply provided a sign from the gods indicating approval or disapproval of a proposed action. |
In the most ancient times, no public or private action took place without consulting the auspices. | In the most ancient times, no public or private action took place without consulting the auspices. | ||
<blockquote>"Auspiciis hanc urbem conditam esse, auspiciis bello ac pace, domo militiaeque omnia geri, quis est, qui ignoret?" [[Livy]] ''ab urbe condita (vi.14)</blockquote> | <blockquote>"Auspiciis hanc urbem conditam esse, auspiciis bello ac pace, domo militiaeque omnia geri, quis est, qui ignoret?" [[Livy]] ''ab urbe condita (vi.14)</blockquote> | ||
| − | 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. | + | 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 [[Etruscan]]s 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 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 [[Etruscan]]s 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''. | ||
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| + | ==Public ''Auspicia''== | ||
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| + | ===''Auspicia Impetrativa''=== | ||
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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 [[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. | ||
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| + | ===''Auspicia Oblativa''=== | ||
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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''. | ||
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| + | ==Private ''Auspicia''== | ||
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| + | ==Origins== | ||
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). | 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). | ||
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Incorporating material adapted from William Smith, A Dictionary of Greek and Roman Antiquities. | Incorporating material adapted from William Smith, A Dictionary of Greek and Roman Antiquities. | ||
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| + | ==References== | ||
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[[Category:Roman religion]] | [[Category:Roman religion]] | ||
Revision as of 12:22, 11 May 2010
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An auspicium ("auspice", Lat.: "looking at birds") is a type of divination. Not a prediction of future events, the auspicia simply provided a sign from the gods indicating approval or disapproval of a proposed action.
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.
Contents |
Public Auspicia
Auspicia Impetrativa
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. 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[1], on the Palatine and on the Quirinal[2]. 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[3]. Once such a boundary was crossed, the auspices had to be taken again.
Auspicia Oblativa
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.
Private Auspicia
Origins
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).
Sources:
Incorporating material adapted from William Smith, A Dictionary of Greek and Roman Antiquities.
References
- ↑ Auguraculum on the citadel: Article at "Digital Augustan Rome"
- ↑ Auguraculum on the Quirinal: Varro, Lingua Latina, Book V
- ↑ 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.
