The dissemination of divination in roman republican times

The only full description we have of an inauguration is that of persons. A text in Livy
purports to describe the ritual inauguration of king Numa (Liv.1.18.6-10). 111 This text is
generally taken to reflect the inauguration of priests in republican times (Linderski 1986:
2256f). It took place at the arx on the Capitol mount in a place called the auguraculum. 112
Other such auguracula are known from other Italian cities. 113 They seem to be a parallel to
the temporary tabernaculum used by the magistrate in the field for taking the auspices. The
primary difference is that the auguraculum is permanent.
The augur performing the inauguration was forbidden to have any sores on his body
(Plut.Quaest. Rom. 73). 114 He officiated, capite velato, with his head veiled (Liv.1.18.7;
Dion.Hal.Ant.Rom.2.5) 115 , and wore the toga praetexta 116 or trabea 117 (cf. Linderski 1986:
2251, n.412). The ceremony probably started with a prayer (precatio). 118 The inaugurandus
(the person who is the object of the ceremony) sat on a rock facing south, while the augur
was beside him to the left facing east. 119 The augur took his staff (lituus) with his right hand
and demarcated his field of view (locus designatus in aere) while uttering a ritual formula. 120
This field seems to have been demarcated by objects visible in the landscape such as trees
(cf. Var.L.7.8.) and in the city probably from the arx to the pomerium. 121 The field probably
111 This text is probably a narativization of an original formula which contained the words to be spoken and
instructions for the participants (Linderski 1986: 2257).
112 The arx was a fort and the auguraculum was situated in the open space on the North East corner of the arx
Capitol. Another one on the Quirinal is also known (Linderski 1986: 2277, n.518; Platner & Ashby 1929: 61).
113 The most fully described are those in Bantia and Iguvium (Linderski 1986: 2258).
114 This is a general prohibition which applied to all priests (Beard 1990; Wissowa 1912: 491)
115 This signaled that it was a traditional Roman rite (Scheid 2005: 21-57). There is nevertheless a passage in
Festus which can be read to claim that augurs officiated capite aperto, with open head (Fest. 462 L). That
would signify the opposite that it was according to the Greek rite. The passage is very fragmented and this
reading builds on partial reconstructions of Lindsay. He follows Mommsen, who reconstructed the entire
passage. The entire reconstruction, however, makes it clear that the augur officiating capite aperto, did so as
an exception due to his familiaria sacra. That would make sense. Nevertheless the passage is so damaged
and the words capite aperto do not appear at all, so it is better not to conclude anything based on this alone.
116 A toga with a purple stripe worn by curule magistrates (Cic.Red. Sen.5.12.) and some priests (Liv.27.8.8)
(cf. Helm 1953).
117 It was a special kind of toga found in different varieties related to the gods and kingship. The one used by
augurs had scarlet stripes and purple hem (Serv.A.7.612) (cf. Schuppe 1896).
118 Livy does not mention it in the beginning, but, as Linderski has argued, it is not likely that there would be
prayers in the middle of the auspication as Livy’s text has it (Linderski 1986: 2279f). Servius, who was not
however the most precise concerning augural details, also places the prayers before the actual auspication
(Serv.A.9.24) Examples of such augural prayers can be seen in Fest. 476 L.
119 There has been great debate over the exact orientations and whether Livy had misunderstood it. It is not
possible to say for sure, but I find Linderski’s argument the most convincing and coherent (Linderski 1986:
2257-2261, 2280-2289). According to this, Livy has got the orientation right.
120 Probably similar to the one mentioned by Varro (Var.L.7.8).
121 Different opinions exist about whether this is a templum in caelo, which was also used for the observation
of lightning (Catalano 1978; Linderski 1986: 2269-2274; Valeton 1889: 228f). What is important here is not
the actual orientation but the fact that a field in which signs are looked for is marked out in advance.
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