The dissemination of divination in roman republican times

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of symbolic objects are used. The study shows the polyvalence of each symbol, which is shown to imply the entire Ndembu cosmos and society. For Turner the consultation is a central episode in the process which begins with a person’s death, disease or misfortune to the finishing remedial action. The misfortune is usually attributed to tensions in the local kin group. As Turner puts it: “Divination therefore becomes a form of social analysis, in the course of which hidden conflicts between persons and factions are brought to light, so that they may be dealt with by traditional and institutionalized procedures. It is in the light of this “cybernetic” function of divination, as a mechanism of social redress that we must consider its symbolism, the social composition of its consultative sessions, and its procedures of interrogation” (Turner 1961: 17). This idea of divination as a process he originally had from Radcliffe-Brown and it was to become important in later divination research. Long gone is the interest in the rationality and logic of divination. The epistemic dimension is still there, but in the form of an interest in how meaning arises from the symbols. A central contribution is his linking of misfortune, divination and redress together in a unitary process, where each has to be seen in the light of the other. 13 The British anthropologist Richard P. Werbner followed in the footsteps of Victor Turner and was similarly from the Manchester School. He gave a detailed analysis of Kalanga rhetoric. Here the focus is on the semantic aspect and how the communication takes place within a consultation situation. In divination a “superabundance of understanding is produced”. Like Turner investigated the concrete symbols Werbner took it one step further and investigated actual cases with a concrete context (Werbner 1973). Similarly following this path, the Belgian anthropologist Rene Devisch is also inspired by Turner. He argues for what he terms a praxeological analysis of divination to bring out the emergent properties (Devisch 1985). This approach attempts to shift the focus to humans’ purposeful action. Devisch is inspired by Turner and the Manchester School in considering the totality of social life and performance. This parallels the critique against the social functionalist school. In the article from 1985 the outlines of this approach are necessarily vague. In later articles it is more clear what this approach entails (Devisch 1994; Devisch & De Boeck 1994). Divination is a mode of world-making: “in which cognitive structures are 13 Turner did publish on divination again, but Revelation and Divination is a mere reprint of Ndembu divination, and the introduction merely elaborates and integrates this piece with his new ideas and concepts such as Communitas (Turner 1975). 38
transformed and new relations are generated in and between the fields of the human body (senses, emotions), the social body and the cosmos” (Devisch & De Boeck 1994: 100). Meanwhile in France similar studies of divination were carried out by Jean-Pierre Vernant and Alfred Adler & Andres Zempléni. The classicist Jean-Pierre Vernant was working with divination in historical cultures. A similar endeavor had already been undertaken by André Caquot and Marcel Leibovici, but their two-volume study of divination as a global phenomenon, La divination, did not have the same depth of theoretical explanations (Caquot & Leibovici 1968). 14 Vernant edited the volume Divination et Rationalité (Vernant 1974) with the purpose to investigate the divinatory systems “as a mental attitude and a social institution” (Vernant & Zeitlin 1991: 303). This volume is a collection of historical studies of divination. The most theoretically fertile paper is Vernant’s own: “Paroles et signes muets”. What interests Vernant is the type of rationality expressed in divinatory procedure and the classificatory frameworks used by the diviners. He points out that divination does not form a separate sector or isolated mentality. The mental function of divination is to suppress uncertain events by investing certain objects with a symbolic value. These form a microcosm. Through the agency of the objects in this microcosm, knowledge of the real macrocosm might be achieved (Vernant & Zeitlin 1991: 310). Divination is founded on a tension between a formal frame of classifications and the multiplicity of concrete situations. This idea is traceable to Durkheim and Mauss’ Primitive Classification, and expresses a typically French concern with classification and cosmology. A similar tendency can also be seen in the elaborate monograph on Moundang divination by Alfred Adler and Andres Zempléni (Adler & Zempléni 1972). In this monograph they elaborately show the symbolisms implied in Moundang divination and how it relates to society and the individual. Here the divinatory system is likened to a linguistic system (langue) that brings together cultural symbols (Adler & Zempléni 1972: 210-212). They explicitly use the terms and ideas of structural linguistics to analyze this linguistic system and how it comes to be expressed in actual situations. These examples reflect a French tradition of connecting classification to the social. Here the problems are engaged with the theory of structural linguistics. “Decision making” is not of central concern as it is in the British and American tradition. 14 Although Volume 2 has an interesting chapter integrating psychoanalytic theory to understand divination (Devereux 1968) the articles are predominantly descriptions. 39
Page 1 and 2: The Dissemination of Divination in
Page 3 and 4: Chapter 8 - Sources to Roman Divina
Page 5 and 6: List of Figures Figure 3.1. Types o
Page 7 and 8: Acknowledgements Certain parts of t
Page 9 and 10: people. It is almost unanimously ag
Page 11 and 12: that precludes the investigation fr
Page 13 and 14: asic cognitive functions could acco
Page 15 and 16: Lienard & Feeney 2006), prayer (Bar
Page 17 and 18: “the making clear of something”
Page 19 and 20: In chapter 5 it is argued that obla
Page 21 and 22: Chapter 1 - History of divination a
Page 23 and 24: with *-eu appears in two forms. One
Page 25 and 26: involving the Korinthian Polyidos.
Page 27 and 28: The 15 th edition of the Encyclopae
Page 29 and 30: Chapter 2 - A History of Modern Div
Page 31 and 32: and games of chance a secondary dev
Page 33 and 34: causes. This is also the case conce
Page 35 and 36: Evans-Pritchard also uses a lot of
Page 37: through casting the decision “upo
Page 41 and 42: Somewhat between the great currents
Page 43 and 44: efutations. With this article Zeitl
Page 45 and 46: the function of divination. Special
Page 47 and 48: Chapter 3 - Definition and typology
Page 49 and 50: means signs obtained from the gods
Page 51 and 52: producer. In this case we see that
Page 53 and 54: Chapter 4 - Impetrative Divination
Page 55 and 56: ontogenetic histories. Some feeling
Page 57 and 58: direct people in their life. It can
Page 59 and 60: or potential misfortune or lack of
Page 61 and 62: Before making blood-brotherhood Bef
Page 63 and 64: It was argued that emotion was cent
Page 65 and 66: Figure 4.2. Intentional action It i
Page 67 and 68: Figure 4.4. Ritualized action in di
Page 69 and 70: was the counterintuitive agent who
Page 71 and 72: education. 43 These problems requir
Page 73 and 74: Credibility 4,5 4 3,5 3 2,5 2 1,5 1
Page 75 and 76: Clairvoyant, and Astrologist. There
Page 77 and 78: Materials A booklet similar to the
Page 79 and 80: Summary The thesis of this chapter
Page 81 and 82: present existence, as the slogan go
Page 83 and 84: Let us presently consider how hyper
Page 85 and 86: 1963). Michotte had subjects watch
Page 87 and 88: 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
Page 133 and 134:
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
Page 191 and 192:
“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
Page 201 and 202:
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
Page 213 and 214:
140,00 120,00 100,00 80,00 60,00 40
Page 215 and 216:
two seem to have been used in the c
Page 217 and 218:
8) Sacrificia vetusta occultaque mi
Page 219 and 220:
The actual interpretations we hear
Page 221 and 222:
this type among the prodigia, where
Page 223 and 224:
consideration here the cultural mod
Page 225 and 226:
encounter of people using it to a g
Page 227 and 228:
action. It was argued that these re
Page 229 and 230:
investigate the dissemination of di
Page 231 and 232:
practices that did not survive were
Page 233 and 234:
divination. At the same time the op
Page 235 and 236:
Appendix 1 The Kurabi among the Mwa
Page 237 and 238:
Appendix 2 The Guzul In Central Aus
Page 239 and 240:
Appendix 4 Roman Words Omen Prodigi
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Theocritus 21261 1.88 1.88 0 0 0.32
Page 243 and 244:
Moon fell down Capua Goats got wool
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Note: *this is possibly not a separ
Page 247 and 248:
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 and 300:
Woodward, J. 2000: "Explanation and
Page 301 and 302:
Oprindeligt blev divination forklar
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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The dissemination of divination in roman republican times

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