1 Earliest Rome
1 Earliest Rome 1 Earliest Rome
6.8 Conflict and opposition ing the emperor as a god); she is to perform the sacrifice to the gods on behalf 'of'the emperor. See 10.6b n.4. 4. One of the standard themes of these Christian accounts is that martyrs were happy to die tor their faith. 6.8c Certificate of sacrifice A series of papyrus documents issued during the Christian persecution initiated by the emperor Decius (A.D. 249-51) were used to provide proof that the individual concerned had, in fact, performed sacrifice. A 'Christian suspect' who sacrificed in front of the government authorities received a witnessed certificate of the act— which could presumably be produced in the event of any future suspicion or arrest. See further: Vol. 1, 238-41; Knipfing (1923); Frend (1965) 405-13; Lane Fox (1986) 450-62*. L. Mitteis and U. Wilcken, Gruridziige and Chrestomatbie der Papyruskunde J, 2 (Leipzig, 1912) no. 124 I, Aurelius Syrus, saw you and your son sacrificing. In the first year of emperor Caesar Gaius Messius Quintus Trajanus Decius Pius Felix Augustus, on Epeiph 2 . 1. The document is written in different hands - representing the affidavit of Aurelius Diogenes, and the official certification of his sacrifice. 2. Local commissioners had been appointed to oversee the sacrifices demanded by the emperor's edict. The village of Alexander's Island is in the Fayum district ot F-gypt. 3. The edict of persecution probably demanded that all inhabitants of the empire should sacrifice - but it is unlikely (given the administrative burden) that certificates would have been issued to those not under suspicion of being Christian. 165
7 Divination and diviners 166 This chapter is concerned with divination and prophecy: that is, with the ways in which humans ascertained the will of gods and with the ways in which the gods were believed to make known the future. Divination was central in Roman politics and in the traditional religion of the Roman state. So, for example, before engagement in battle or before any meeting of an assembly, the auspices' were taken - in other words, the heavens were observed for any signs (such as the particular partem of a flight of birds) that the gods gave their assent, or otherwise, to the project in hand. But there were many other aspects of divination: some of these (such as astrology) involved specific foretelling of the future; some (such as dream interpretation) were a private, rather than public, affair; some could even be practised as a weapon against the current political order of the state - as when casting an emperor's horoscope foretold his imminent death. The practitioners of divination were as varied as its functions. These ranged from the senior magistrates (who observed the heavens before an assembly) and the state priests (such as the augures who advised the magistrates on heavenly signs) to the potentially dangerous astrologers and soothsayers, periodically expelled from the city of Rome (11.7). The chapter starts with the official divination of the city of Rome: Roman myths about the activity of early diviners (7.1), procedures for the taking of auspices belore an election (7.2), the interpretation of'prodigies' (7.3) and of the entrails of sacrificial animals (7.4), and the role of the so-called 'Sibylline Books', a collection of written oracles kept in Rome (7.5). The second part of the chapter deals with some of the wider aspects of divination and prophecy in Rome and its empire: from private consultation of oracles (7.6) to magic (7.7), astrology (7.8) and dream interpretation (7.9). See further: R. Bloch (1963) 43-157; Dumézil (1970) 594-610; Vernant (1974); Liebeschuetz (1979) 7-29*; North (1990a)*; Dupont (1992) 181-7. 7.1 Some early prophets The myths of early Rome include several stories of great seers or prophets, endowed with sometimes miraculous power and enormous religious authority in their own right. These stories contrast markedly with the activity of official Roman priests in the historical period, who - as our sources present them -
- Page 125 and 126: A C E S come to venerate the apostl
- Page 127 and 128: 5 Festivals and ceremonies 116 Ritu
- Page 129 and 130: 5- F E S T I V A L S A N D C E R E
- Page 131 and 132: 5- F E S T I V A L S A N D C E R E
- Page 133 and 134: S- F E S T I V A L S A N D C E R E
- Page 135 and 136: 5- F E S T I V A L S A N D C E R E
- Page 137 and 138: 5- F E S T I V A L S A N D C E R E
- Page 139 and 140: 5- F E S T I V A L S A N D C E R E
- Page 141 and 142: 5- FESTIVALS AND CEREMONIES Livy, H
- Page 143 and 144: 5- FESTIVALS AND CEREMONIES Servius
- Page 145 and 146: 5- F E S T I V A L S A N D C E R E
- Page 147 and 148: •). FESTIVALS AND CEREMONIES 136
- Page 149 and 150: 5- F E S T I V A L S A N D C E R E
- Page 151 and 152: 5- F E S T I V A L S A N D C E R E
- Page 153 and 154: 5. F E S T I V A L S A N D C E R E
- Page 155 and 156: 5. F E S T I V A L S A N D C E R E
- Page 157 and 158: 5- F E S T I V A L S A M D C E R E
- Page 159 and 160: 6 Sacrifices 148 Animal sacrifice,
- Page 161 and 162: 6. SACRIFICES 150 Frieze from the a
- Page 163 and 164: 6. . S A C R I F I C E S 8. Addenda
- Page 165 and 166: 6. S A C R I F I C E S 6.3c The exp
- Page 167 and 168: 6. S A C R I F I C E S not be vowed
- Page 169 and 170: 6. S A C R I F I C E S than human,
- Page 171 and 172: 6. S A C R I F I C E S Augustan His
- Page 173 and 174: 6. S A C R I F I C E S lap in perso
- Page 175: 6. S A C R I F I C E S same number
- Page 179 and 180: 7- D I V I N A T I O N A N D D I V
- Page 181 and 182: 7 D I V I N A T I O N A N D D I V I
- Page 183 and 184: J. D I V I N A T I O N A N D D I V
- Page 185 and 186: 7- D I V I N A T I O N A N D D I V
- Page 187 and 188: J. D I V I N A T I O N A N D D I V
- Page 189 and 190: J, D I V I N A T I O N A N D D I V
- Page 191 and 192: 7- D I V I N A T I O N A N D D I V
- Page 193 and 194: 7- D I V I N A T I O N A N D D I V
- Page 195 and 196: J. D I V I N A T I O N A N D D I V
- Page 197 and 198: D I V I N A T I O N A N D D I V I N
- Page 199 and 200: J. D I V I N A T I O N A N D D I V
- Page 201 and 202: 7- D I V I N A T I O N A N D D I V
- Page 203 and 204: 7- D I V I N A T I O N A N D D I V
- Page 205 and 206: 8 Priests and priestesses 194 There
- Page 207 and 208: 8. P R I E S T S A N D P R I E S T
- Page 209 and 210: 8. P R I E S T S A N D P R I E S T
- Page 211 and 212: S. P R I E S T S A N D P R I E S T
- Page 213 and 214: 8. P R I E S T S A N D P R I E S T
- Page 215 and 216: 8. P R I E S T S A N D P R I E S T
- Page 217 and 218: 8. P R I E S T S A N D P R I E S T
- Page 219 and 220: 8. P R I E S T S A N D P R I E S T
- Page 221 and 222: 8. P R I E S T S A N D P R I E S T
- Page 223 and 224: 8. P R I E S T S A N D P R I E S T
- Page 225 and 226: 8. P R I E S T S A N D P R I E S T
7 Divination and diviners<br />
166<br />
This chapter is concerned with divination and prophecy: that is, with the ways<br />
in which humans ascertained the will of gods and with the ways in which the<br />
gods were believed to make known the future. Divination was central in<br />
Roman politics and in the traditional religion of the Roman state. So, for<br />
example, before engagement in battle or before any meeting of an assembly,<br />
the auspices' were taken - in other words, the heavens were observed for any<br />
signs (such as the particular partem of a flight of birds) that the gods gave their<br />
assent, or otherwise, to the project in hand. But there were many other aspects<br />
of divination: some of these (such as astrology) involved specific foretelling of<br />
the future; some (such as dream interpretation) were a private, rather than<br />
public, affair; some could even be practised as a weapon against the current<br />
political order of the state - as when casting an emperor's horoscope foretold<br />
his imminent death. The practitioners of divination were as varied as its functions.<br />
These ranged from the senior magistrates (who observed the heavens<br />
before an assembly) and the state priests (such as the augures who advised the<br />
magistrates on heavenly signs) to the potentially dangerous astrologers and<br />
soothsayers, periodically expelled from the city of <strong>Rome</strong> (11.7).<br />
The chapter starts with the official divination of the city of <strong>Rome</strong>: Roman<br />
myths about the activity of early diviners (7.1), procedures for the taking of<br />
auspices belore an election (7.2), the interpretation of'prodigies' (7.3) and of<br />
the entrails of sacrificial animals (7.4), and the role of the so-called 'Sibylline<br />
Books', a collection of written oracles kept in <strong>Rome</strong> (7.5). The second part of<br />
the chapter deals with some of the wider aspects of divination and prophecy in<br />
<strong>Rome</strong> and its empire: from private consultation of oracles (7.6) to magic (7.7),<br />
astrology (7.8) and dream interpretation (7.9).<br />
See further: R. Bloch (1963) 43-157; Dumézil (1970) 594-610; Vernant<br />
(1974); Liebeschuetz (1979) 7-29*; North (1990a)*; Dupont (1992) 181-7.<br />
7.1 Some early prophets<br />
The myths of early <strong>Rome</strong> include several stories of great seers or prophets,<br />
endowed with sometimes miraculous power and enormous religious authority<br />
in their own right. These stories contrast markedly with the activity of official<br />
Roman priests in the historical period, who - as our sources present them -