The dissemination of divination in roman republican times

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man is ill and has the classical symptoms of being a victim of sorcery. Several times his family tries to find out who was causing the sorcery, but without luck. When he finally gets better they stop consulting the poison oracle. What is noticeable is that no answer about who did it was ever found (Evans-Pritchard 1937: 303-305; 397-399). This seems to be a general situation among the Azande and probably by all people. They only use divination when they see a possibility and necessity for changing their situation (Evans-Pritchard 1937: 85). Sign production 32 As we saw in the beginning divination is understood as the acquisition of credible knowledge about matters not otherwise available to human perception or reasoning. In the typical case this process will be initiated by a questioner with a question motivated by actual or potential misfortune or lack of fortune. He consults an operator who performs a divination technique. This produces a sign, which is interpreted to give credible information about the matter of the questioner’s question. The operator is in general seen as competent enough to perform the technique, but not himself in possession of the wanted information. The technique implies ritualized action 33 and produces a sign, for example a configuration of stones on the ground (Jackson 1978), a bird’s flight in the air (Linderski 1986), or a spider’s manipulation of cards at its mound (Zeitlyn 1990). This sign is subsequently interpreted. According to most views in anthropology the ritual character of divination is accidental and has no consequence for the credibility of the information produced. 34 In contrast to this, I hypothesize that the ritual character of the action is exactly what explains the ability of divination to produce information not available to normal human perception. Let us consider the differences between normal intentional action and ritualized action. Normal intentional action is usually considered guided by beliefs and desires (Dennett 2001: 412; Malle & Knobe 1997). By accomplishing a goal you believe that this will fulfill your desire (see fig.4.2.) 32 This section is based on (Lisdorf 2007b) 33 The term ritualized action is understood in a technical sense which will be specified shortly (Cf. Boyer & Liénard 2006: 595f). Some divination techniques like using the Ouija board or tarot cards may not seem like ritual, but are in this technical sense. 34 Performance theories may differ on this point. Here, however, there are no clear criteria by which we can distinguish a performative action from a non-performative action (Brown 2003). Also Pascal Boyer’s treatment differs from this view (Boyer 1990). 64
Figure 4.2. Intentional action It is important to make the distinction between the actual perceived action and the represented action. Let's say we see Peter eating an apple. It is readily inferable that his goal is to eat, because he is hungry (desire), and that he thinks that eating the apple will relieve his hunger (belief) (see fig.4.3.) Peter Intentio Goal Agent Action Belief:Eating apple helps Figure 4.3. Peter eats an apple Object Desire:Hunger Eating apple Eats An apple According to recent theories in anthropology and the cognitive sciences, ritualized action differs from normal intentional action. In ritualized action the immediate goal cannot readily be referred to the beliefs and desires of the agent. If a catholic is seen cross himself, there is no obvious goal (he is not trying to swat flies or scare away bats), if you see a priest baptize a child, there isn't either any immediate goal (he is not trying to wash the child, indeed it will probably be sparkling clean already) . 35 What happens in ritualized action has been described 35 Indeed children down to 6-7 years clearly distinguish bathing from baptism (Richert 2006) Represented Perceived 65 Represented Perceived
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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
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 and 38: through casting the decision “upo
Page 39 and 40: transformed and new relations are g
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: It was argued that emotion was cent
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
Page 89 and 90: monkeys. There is evidence that in
Page 91 and 92: Sperber and Wilson programmatically
Page 93 and 94: humans communicate by producing sig
Page 95 and 96: Let us consider some examples of th
Page 97 and 98: Henrich and Gil-White supply precis
Page 99 and 100: communicator (T.S. Elliot) or a mil
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Page 103 and 104: thought it most likely the main cha
Page 105 and 106: Chapter 5 - Oblative divination 82
Page 107 and 108: her life”. 85 In the example the
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Page 111 and 112: answer. In oblative divination the
Page 113 and 114: 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
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Sheep with two heads born Suessa Pi
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12 year old hermaphrodite discovere
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Cows were talking Campania Bronze c
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*This prodigy may be the same as th
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156 Storm destroys sacred places on
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* Since the Graecostasis was right
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An owl was seen on the Capitol Roma
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* Rasmussen counts as two (Rasmusse
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Sun formed a disc like a shield at
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Two calfs were found in the entrail
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Fire in the sky Note: While this pr
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Tornado ripped of roofs Bridge coll
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Doors to the temple of Fortuna open
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Appendix 6 Examples of counterintui
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Bibliography Primary Sources 220 La
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Secondary sources Abbink, J. 1993:
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Bering, J. M. and Johnson, D. P. 20
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Callaway, H. 1970: The Religious Sy
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Dumezil, G. 1970: Archaic Roman Rel
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Guillaumont, F. 1984: Philosophe et
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Koenig, M. A., Clement, F., and Har
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Luterbacher, F. 1967: Der Prodigien
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Patton, L. L. 2000: "The Magic in M
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Schilling, R. 1979: "A propos des "
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Taylor, L. R. 1949: Party Politics
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Woodward, J. 2000: "Explanation and
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Oprindeligt blev divination forklar
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menneskelig perception eller ræson
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I kapitel 6 sammenlignes observatio
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Den sidste ligning udtrykker, at sa
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The dissemination of divination in roman republican times

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