SLC Thesis Template - ResearchSpace@Auckland - The University ...

πάληα δ᾽ ἦλ ηὰ παξ᾽ αὐηνῖο ιόγηα πᾶζη ηόηε δηὰ ζηόκαηνο, ζεκείσλ δὲ
θαὶ ηεξάησλ πᾶλ κὲλ ἱεξόλ, πᾶζα δ᾽ ἦλ νἰθία πιήξεο, ἐμ ὧλ εὐραὶ θαὶ
ζπζίαη θαὶ ζεῶλ ἱθεηεξίαη θαὶ δεήζεηο ἐπεῖρνλ ηὴλ πόιηλ.
120
Hist. 3.112.8
All the oracles that had ever been delivered to them were in men‟s
mouths, and every temple and every house was full of signs and
prodigies, so that vows, sacrifices, supplicatory processions and
litanies pervaded the town.
Paton, 2001, 279
Polybius adds a contemporary observation that the Romans were much given to
propitiating both gods and men in times of danger and there was nothing in such rites
considered unbecoming or beneath their dignity. Although the tone of Polybius‟
observation is somewhat cynical and dismissive, eliciting a modern view that he simply
repeats a conventional motif of panic, 294 his relative silence on omens generally and
outright rejection of divine support for Hannibal crossing the Alps mean that this
inclusion gives his representation of Cannae more impact.
Livy often records omens and prodigies as „notices‟ at the end of a consular year; he
also records omens around elections of particular individuals, as well as citing omens
taking place in Roman camps, especially prior to defeat, such as a wolf getting into
Scipio‟s camp and the swarm of bees appearing in a tree above his tent prior to battle at
the Ticinus River (Livy, 21.46.1-2). 295 Somewhat surprisingly, therefore, given the
remark by Polybius about all the omens ever recorded being reported at Rome prior to
Cannae, Livy‟s account seems relatively restrained immediately prior to Cannae with
the mention of only one omen in the Roman camp (Livy, 22.42.8). Levene thinks it
most odd that Livy makes so little of the omens, given Polybius‟ extraordinary treatment
of the theme 296 but the wider arrangement of the omens in Livy‟s third decad may be
read differently. At first glance the single omen in the camp may reflect Livy‟s stated
view on Cannae not being a critical defeat, but this apparently low-key approach to
omens before Cannae when compared to Polybius‟ Histories or the Punica depends on
how Livy‟s text is approached.
294
Levene, 1993, 48; Walbank, I, 443. Cf. Hist. 6.56.6-12 where Polybius supports the exploitation of
superstition and religion for reasons of state.
295
A swarm of bees is a „negative‟ omen for a general about to be defeated. Honey and beeswax were
very valuable commodities in the ancient world and allowing bees to swarm means loss of stock and poor
management on the part of the apiarist, hence the analogy with a general who has a duty of care for his
men.
296
Levene, 1993, 48; and Levene, 1993, chapter two for a general discussion of omens in the third decad.