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The dissemination of divination in roman republican times

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at<strong>in</strong>g whether a prodigy <strong>in</strong>volved a common or bizarre concept, that is, k<strong>in</strong>d-level violations,<br />

<strong>of</strong>ten proved to be more a question <strong>of</strong> degree. A case could be made for most common concepts<br />

be<strong>in</strong>g bizarre, as they do <strong>in</strong>volve some k<strong>in</strong>d <strong>of</strong> violation <strong>of</strong> expectations. 205 An example is the<br />

birth <strong>of</strong> triplets, which is a violation <strong>of</strong> regularity. Another example is storms, which are<br />

some<strong>times</strong> reported and some<strong>times</strong> not. <strong>The</strong> bizarre concepts <strong>of</strong>ten depart from culturally<br />

specific expectations, hence the animals <strong>in</strong> awkward places: wolves or owls with<strong>in</strong> the city walls<br />

or <strong>in</strong> temples dur<strong>in</strong>g the day. <strong>The</strong>se prodigies are only bizarre given a k<strong>in</strong>d-level expectancy for<br />

wolves to rema<strong>in</strong> <strong>in</strong> nature outside the city. <strong>The</strong> largest group <strong>of</strong> bizarre prodigies is lightn<strong>in</strong>g<br />

strikes aga<strong>in</strong>st temples or sacred areas account<strong>in</strong>g for 19% <strong>of</strong> the total amount <strong>of</strong> prodigies.<br />

<strong>The</strong>se have been categorized as bizarre, because this clearly has been felt to be a violation <strong>of</strong><br />

expectations concern<strong>in</strong>g sacred areas, whereas lightn<strong>in</strong>g strikes aga<strong>in</strong>st normal build<strong>in</strong>gs were<br />

not seen thus. Another possibility is that lightn<strong>in</strong>g be<strong>in</strong>g a central part <strong>of</strong> Roman and Italic<br />

religion, <strong>of</strong>ten seen as expressions <strong>of</strong> div<strong>in</strong>e will, had a special significance when it struck sacred<br />

areas, which <strong>in</strong> Roman culture was the property <strong>of</strong> the given god. <strong>The</strong> rat<strong>in</strong>gs were checked by<br />

an <strong>in</strong>dependent rater familiar with Roman prodigies and the theories <strong>of</strong> counter<strong>in</strong>tuitive and<br />

bizarre concepts. Cases <strong>of</strong> doubt were discussed. Examples <strong>of</strong> what prodigies were classified as<br />

counter<strong>in</strong>tuitive, bizarre and common can be found <strong>in</strong> appendix 6.<br />

Year BCE<br />

218-190 189-162 160-132 131-103 102-74 73-44 Total<br />

Counter Intuitive 0.55 0.60 0.63 0.55 0.58 0.38 0.56<br />

Bizarre 0.43 0.32 0.35 0.39 0.39 0.59 0.41<br />

Common 0.02 0.08 0.02 0.07 0.03 0.03 0.04<br />

N 212 106 51 77 101 58 605<br />

Table 10.1. Distribution <strong>of</strong> types <strong>of</strong> concepts <strong>in</strong> the prodigy reports from<br />

218-44 BCE<br />

<strong>The</strong> results can be seen <strong>in</strong> table 10.1. <strong>The</strong> distribution fits the f<strong>in</strong>d<strong>in</strong>gs <strong>of</strong> Barrett & Nyh<strong>of</strong>, and<br />

Boyer & Ramble. It follows the expectation that prodigies would be attention demand<strong>in</strong>g:<br />

counter<strong>in</strong>tuitive prodigies are more frequent (56%) than bizarre prodigies (41%) and the<br />

205 This seems to be a general problem (cf. Norenzayan, Atran, Faulkner, & Schaller 2006: 544)<br />

207

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