The dissemination of divination in roman republican times

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Danish summary Dansk resumé af ph.d.-afhandlingen The Dissemination of Divination in Roman Republican Times - A Cognitive Approach Afhandlingen søger at besvare det grundlæggende spørgsmål: “Hvorfor var den romerske kultur gennemsyret af divination i mange hundrede år”. For at besvare spørgsmålet argumenteres der for, at det er nødvendigt at udvikle en generel teoretisk model af fænomenet divination. Derfor falder afhandlingen i to næsten lige store dele: En teoretisk del, som består af kapitlerne 1-6, og en empirisk del, som består af kapitlerne 7-10. Divination kommer fra det latinske ord divinatio. Kapitel 1 undersøger forhistorien og historien bag dette latinske ord. Ordet har en indoeuropæisk rod. Verbalformen synes oprindeligt at have betydet noget i retning af ”at gøre noget klart”. Det var dog ikke før Ciceros De divinatione, at ordet divinatio blev brugt som en generel term, der dækkede over alle forskellige divinationspraksisser. Ciceros værk har haft en gennemslagskraft så stor, at selv moderne leksika har brugt hans forståelse og opdeling af divination. Der argumenteres dog for, at det ikke har været til nogen stor hjælp for en moderne videnskabelig behandling af emnet, da Ciceros forståelse er præget af stoisk kosmologi, som ikke er i overensstemmelse med moderne videnskabelige antagelser om verden. I kapitel 2 behandles moderne teorier om divination. Den moderne videnskabelig refleksion over emnet begyndte ved udgangen af det 19. århundrede. Divination var forsvundet fra sin centrale plads i europæisk kultur med romerrigets overgang til kristendommen. Derfor krævede forskernes opdagelse af, at tilsyneladende alle andre folkeslag brugte divination, en forklaring. 300
Oprindeligt blev divination forklaret på evolutionistisk basis som tilhørende et tidligere kulturtrin. To overordnede linier løber igennem forskningen: den britiske og den franske. Den britiske forklarer divination som en mangel i de primitives evne til at lave induktive generaliseringer. Dette reflekterer den britiske empirisme. Over for denne stod den franske rationalistiske tradition, som forklarede divination ud fra kollektive repræsentationer og klassifikation. Efter første verdenskrig forsvandt evolutionistiske forklaringer, og funktionalisternes ideal om lange og grundige feltarbejder blev introduceret i divinationsforskningen med Edward Evans Evans-Pritchards arbejde om blandt andet divination hos det sydsudanesiske folk Azande. Evans-Pritchard kombinerede såvel den britiske som den franske tradition med det nye ideal om feltarbejde. Dette studie står centralt i stort set al efterfølgende forskning om emnet. Den efterfølgende forskning er på forskellig vis videreudviklinger af denne tidlige forskning i emnet. Skønt rigt facetteret er der forskellige mangler ved den tidligere forskning. For det første findes der ingen grundig undersøgelse af den kognitive basis for divination. For det andet er der ingen forklaring på historiske dynamikker, og hvorfor divination spredes. Kapitel 3 giver rammen for en teoretisk model for divination, som kan kompensere for disse svagheder. Udgangspunktet er en stipulativ definition af emnet: ”Divination er opnåelsen af troværdig viden om forhold, som ikke er tilgængelige for almindelig menneskelig perception eller ræsonnement”. Der argumenteres for, at divination altid opfattes som en kommunikativ interaktion med en modintuitiv agent, der har adgang til en viden, som ellers er skjult for almindelig menneskelig perception. Der er to måder, dette kan opfattes på: enten som et svar på et stillet spørgsmål eller som en uopfordret henvendelse. Dette udgør grundlaget for de to primære former for divination: impetrativ og oblativ divination. Impetrativ divination er den rituelle form, hvor man stiller et spørgsmål og får et svar. Oblativ divination svarer til varsler, hvor man får et tegn og efterfølgende finder ud af, hvad det betyder. 301
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The Dissemination of Divination in
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Chapter 8 - Sources to Roman Divina
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List of Figures Figure 3.1. Types o
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Acknowledgements Certain parts of t
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people. It is almost unanimously ag
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that precludes the investigation fr
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asic cognitive functions could acco
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Lienard & Feeney 2006), prayer (Bar
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“the making clear of something”
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In chapter 5 it is argued that obla
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Chapter 1 - History of divination a
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with *-eu appears in two forms. One
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involving the Korinthian Polyidos.
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The 15 th edition of the Encyclopae
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Chapter 2 - A History of Modern Div
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and games of chance a secondary dev
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causes. This is also the case conce
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Evans-Pritchard also uses a lot of
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through casting the decision “upo
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transformed and new relations are g
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Somewhat between the great currents
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efutations. With this article Zeitl
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the function of divination. Special
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Chapter 3 - Definition and typology
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means signs obtained from the gods
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producer. In this case we see that
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Chapter 4 - Impetrative Divination
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ontogenetic histories. Some feeling
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direct people in their life. It can
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or potential misfortune or lack of
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Before making blood-brotherhood Bef
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It was argued that emotion was cent
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Figure 4.2. Intentional action It i
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Figure 4.4. Ritualized action in di
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was the counterintuitive agent who
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education. 43 These problems requir
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Credibility 4,5 4 3,5 3 2,5 2 1,5 1
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Clairvoyant, and Astrologist. There
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Materials A booklet similar to the
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Summary The thesis of this chapter
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present existence, as the slogan go
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Let us presently consider how hyper
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1963). Michotte had subjects watch
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another that they were playing agai
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monkeys. There is evidence that in
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Sperber and Wilson programmatically
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humans communicate by producing sig
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Let us consider some examples of th
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Henrich and Gil-White supply precis
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communicator (T.S. Elliot) or a mil
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professors are not routinely attrib
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thought it most likely the main cha
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Chapter 5 - Oblative divination 82
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her life”. 85 In the example the
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in the city. To most modern people
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answer. In oblative divination the
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Figure 6.1. brings together the obs
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questions on how much disease there
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While many good and detailed models
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Unexpected event Figure 6.3. Web of
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Chapter 7 - Research history on Rom
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assumption is that divination, espe
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It can be seen that Latte's as well
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oth shared the same attitude toward
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vastly different views on what legi
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& Scheid 1994; Linder & Scheid 1993
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the observation. If the fear thesis
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Based on the evidence available to
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linear regression analysis was made
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criticism of it. His antiquarian cu
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Post-republican writers Verrius Fla
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M. Servius Honoratus Marius Servius
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The only full description we have o
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called interpretes Iovi, interprete
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All places where auspices should be
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anyhow. There is therefore no reaso
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The credibility value of the greate
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according to Cicero, the point is t
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Utility and Credibility value The a
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History Since it is mentioned in th
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Technique Let us consider public so
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Private sortition Private sortition
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shuffled the lots and drew one 149
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Extispicy is a form of divination w
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public use of extispicy are perform
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(North 1990). In Etruria these indi
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Sibylline books The Sibylline Books
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The word vates can probably be trac
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counterintuitive agent. In all the
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Howevere, there are practices in wh
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Technique Descriptives Credibility
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History Let us see how these observ
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Summary To summarize the conclusion
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as specified in equation 3, but it
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Dissemination Private sortition Pub
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“may the gods avert (bad) omens
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excelled every race and every natio
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calf ran away and spattered many of
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the cultural model of omens, identi
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very widespread 196 and along with
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Although there is great imprecision
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1,2 1 0,4 0,2 0 Omen words in Greek
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e distinguished: nuntiatio, relatio
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ating whether a prodigy involved a
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Year BCE 218-190 189-162 160-132 13
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distinction between public and priv
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140,00 120,00 100,00 80,00 60,00 40
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two seem to have been used in the c
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8) Sacrificia vetusta occultaque mi
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The actual interpretations we hear
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this type among the prodigia, where
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consideration here the cultural mod
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encounter of people using it to a g
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action. It was argued that these re
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investigate the dissemination of di
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practices that did not survive were
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divination. At the same time the op
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Appendix 1 The Kurabi among the Mwa
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Appendix 2 The Guzul In Central Aus
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Appendix 4 Roman Words Omen Prodigi
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Theocritus 21261 1.88 1.88 0 0 0.32
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Moon fell down Capua Goats got wool
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Note: *this is possibly not a separ
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Temple of Ceres struck by lightning
Page 249 and 250: Sheep with two heads born Suessa Pi
Page 251 and 252: 12 year old hermaphrodite discovere
Page 253 and 254: Cows were talking Campania Bronze c
Page 255 and 256: *This prodigy may be the same as th
Page 257 and 258: 156 Storm destroys sacred places on
Page 259 and 260: * Since the Graecostasis was right
Page 261 and 262: An owl was seen on the Capitol Roma
Page 263 and 264: * Rasmussen counts as two (Rasmusse
Page 265 and 266: Sun formed a disc like a shield at
Page 267 and 268: Two calfs were found in the entrail
Page 269 and 270: Fire in the sky Note: While this pr
Page 271 and 272: Tornado ripped of roofs Bridge coll
Page 273 and 274: Doors to the temple of Fortuna open
Page 275 and 276: Appendix 6 Examples of counterintui
Page 277 and 278: Bibliography Primary Sources 220 La
Page 279 and 280: Secondary sources Abbink, J. 1993:
Page 281 and 282: Bering, J. M. and Johnson, D. P. 20
Page 283 and 284: Callaway, H. 1970: The Religious Sy
Page 285 and 286: Dumezil, G. 1970: Archaic Roman Rel
Page 287 and 288: Guillaumont, F. 1984: Philosophe et
Page 289 and 290: Koenig, M. A., Clement, F., and Har
Page 291 and 292: Luterbacher, F. 1967: Der Prodigien
Page 293 and 294: Patton, L. L. 2000: "The Magic in M
Page 295 and 296: Schilling, R. 1979: "A propos des "
Page 297 and 298: Taylor, L. R. 1949: Party Politics
Page 299: Woodward, J. 2000: "Explanation and
Page 303 and 304: menneskelig perception eller ræson
Page 305 and 306: I kapitel 6 sammenlignes observatio
Page 307 and 308: Den sidste ligning udtrykker, at sa
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