The dissemination of divination in roman republican times

First, it provides a more coherent explanation of aspects that can be derived from the extant
sources. The novel account presented here provides an integrated explanation of the formalism,
apparent manipulation, the role of fear and the functionality of divination. Ritual is characterized
by rigidly prescribed and apparently inconsequential actions that can appear formal, but the
integration of cognitive insights allowed us to see that the purpose of these characteristics was to
facilitate the representation of a counterintuitive agent as the ultimate communicator of the sign.
From this identification also followed that what has previously been identified as evidence of
manipulation were exactly a lack proper ritualization. We saw that fear is an important
motivating factor, but that it is constant. In a way it could also be argued that the account
provided here is functional, since the function of divination is to provide answers. That is
probably accurate and the credibility value is a good measure of this ability. It will always be
possible to say something about a sign, but if the credibility value is zero or too low, it could be
said that an answer was not provided. Then the divination practice would not be fulfilling its
function and would therefore not have great probability of being used and hence disappear.
Conversely, as long as it fulfills its function it will continue to be used. This, however, is another
kind of function than has previously been suggested.
Second, whereas earlier explanations have been monocausal, the model presented here is
multicausal. We have seen how such diverse factors as the utility of the divination practice,
ritualization, prestige of interpreter and prestige of the gods associated with divination all
combine in explaining the dissemination and historical dynamics of divination. It is also
worthwhile to remember that the identification of which factors were important depended on the
elucidation of the cognitive processes forming the basis of divination.
Third, while earlier functional or structural explanations have been unable to account for
historical dynamics, we saw how the proposed theoretical model could aid us in understanding
historical changes. It could throw new light on the historical developments such as the rise of the
importance of the haruspices in the course of the 1 st century BCE, the widespread adoption of
sortition in the 6 th and 5 th centuries BCE. It can possibly also explain the ultimate decline and
disappearance of divination in the Roman Empire with the rise of Christianity: The traditional
Roman gods were derogated with the assumption of Christianity. The Christian god, not Jupiter,
was now at the top of the prestige hierarchy. This lowered the indirect prestige associated with
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