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href="https://www.academia.edu/12884119/J_Linderski_Roman_Questions_II_2007_Indices_">J.Linderski, Roman Questions II, 2007 (Indices)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Claudius Gothicus (emperor) 228 M. Claudius Lepidus (RE 204) 65, 81 M. Claudius Marcellus (RE 229...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Claudius Gothicus (emperor) 228 M. Claudius Lepidus (RE 204) 65, 81 M. Claudius Marcellus (RE 229; qu. 64 or 63) 134 Claudius Maximus (slayer of Decebalus) 225-26, 280 App. Claudius Pulcher (RE 297; cos. 54) 176, 613, 622 Ti. Claudius Secundinus L. Statius Macedo (PIR 2 C 1015) 270, 274 Clemens, see Sal(l)ienus Cleopatra 333-35, 616 Clesippus (gibber) 197 Ser. Clodius (RE 11; grammaticus) 195 D. Clodius Albinus (emperor) 258, 260 P. Clodius Pulcher (RE 48; tr.pl. 58) 517, 533-35, 589, 601, 621 Clodius Secundus, and the rescript of Vardacate 421 P. Clodius Thrasea Paetus (RE 58; cos. suff. C.E. 56) 463-67, 471-72, 478, 491 L.(?) Cominius (RE 2; tr. pl. ca 312) 200 Commodus (emperor) 242, 244-46, 256-58, 260-61, 272, 290, 473, 488, 504 C. Considius Longus (RE 11; legate in Bellum Africum) 156 Constantinus I 267-268, 270, 421, 490, 566 Constantinus Porphyrogenitus, his historical encyclopedia 40-42 Constantius II 385-86 Constantius III 385-86 Corculum, see Cornelius Cornelia (RE 406; elder daughter of Scipio Africanus) 148 Cornelia (RE 407; younger daughter of Scipio Africanus, mater Gracchorum) 148 698 Indices Cornelia (RE 413; daughter of Cinna, wife of Caesar) 636-37 Cornelia (RE 417; daughter of Metellus Scipio) 132, 135-36, 143, 158 Cornelia (RE 419; in Propertius) 160</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d42662fbe3523c8a445775c837cc6412" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37865319,"asset_id":12884119,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37865319/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12884119"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12884119"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12884119; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=12884119]").text(description); $(".js-view-count[data-work-id=12884119]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 12884119; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='12884119']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d42662fbe3523c8a445775c837cc6412" } } $('.js-work-strip[data-work-id=12884119]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":12884119,"title":"J.Linderski, Roman Questions II, 2007 (Indices)","translated_title":"","metadata":{"grobid_abstract":"Claudius Gothicus (emperor) 228 M. 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Quintus Cicero, Cicero and Caesar in 54; Bellum Gallicum and the expedition to Britain.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cfc850afee2aedc50c4eed5f2edc9a7e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37164352,"asset_id":11730199,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37164352/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11730199"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11730199"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11730199; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11730199]").text(description); $(".js-view-count[data-work-id=11730199]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11730199; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11730199']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cfc850afee2aedc50c4eed5f2edc9a7e" } } $('.js-work-strip[data-work-id=11730199]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11730199,"title":"J.Linderski, Litterae Datae Blandenone 2015","translated_title":"","metadata":{"abstract":"Cicero ad Q.fr. 2.14 (13)[=SB 18]: textual criticism, historical and topographical investigation. 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Linderski, augurium canarium, augurium salutis OCD 4th ed.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/57165662/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37214744/J_Linderski_augurium_canarium_augurium_salutis_OCD_4th_ed_pdf">J. Linderski, augurium canarium, augurium salutis OCD 4th ed.pdf</a></div><div class="wp-workCard_item"><span>J. Linderski, augurium canarium, augurium salutis OCD 4th ed.pdf</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Augurium canarium. A ceremony so called by Pliny (HN 18. 14, quoting the commentarii pontificum (...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Augurium canarium. A ceremony so called by Pliny (HN 18. 14, quoting the commentarii pontificum (pontifical records), see libri pontificales), and canarium sacrificium by Ateius Capito (2), who says that reddish (rutilae) bitches were sacrificed for crops (pro frugibus) to 'deprecate' the fierceness of the dog-star (Festus, Gloss. Lat. 386). This dog sacrifice (sacrum canarium, formed on canis, 'dog') was performed by public priests (publici sacerdotes, Schol. Dan. G. 4. 424); it took place near the porta Catularia, apparently late in the summer, when the crops were yellowing (flavescentes, Festus (Paulus 147)). On the other hand the day or days (dies) for the sacrifice were to be fixed (Pliny) 'priusquam frumenta vaginis exeant' ('before the corn comes out of the sheath'), hence in the spring. As it was both augury and sacrifice, the augures probably fixed the day for the ceremony (or in their parlance, inaugurated it), and the pontiffs performed the sacrifice itself. The ceremony appears to have belonged to the category of apotropaic rites to prevent calamities (uti avertantur mala, Serv. Dan. Aen. 3. 265). Bibliography L. Delatte, L'Antiquité classique 1937, 93 ff.; P. Catalano, Contributi allo studio del diritto augurale (1960); J. Linderski, Aufstieg und Niedergang der römischen Welt 2. 16. 3 (1986), 2222; A. L. Prosdocimi, in Scritti offerti a E. Paratore (1990), 323 ff. OCD 4 205 Augurium salutis. An augural inquiry as to whether it was permissible (for the magistrates) to pray for the safety of the people. This (annual) prayer could be said only on a day free of all wars. It was attempted in 63 BCE, and revived by Augustus (Cass. Dio 37. 24-5, 51. 20. 5; Cic. Div. 1. 105; ILS 9337). Bibliography J. Linderski, Aufstieg und Niedergang der römischen Welt 2. 16. 3 (1986), 2254 ff.; S. Montero, ᾿Ilu: Revista de Ciencias de las Religiones (2001), 47 ff.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b2ea5c988f90ce5794121fa2d698ce83" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57165662,"asset_id":37214744,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57165662/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37214744"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37214744"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37214744; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37214744]").text(description); $(".js-view-count[data-work-id=37214744]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37214744; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37214744']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b2ea5c988f90ce5794121fa2d698ce83" } } $('.js-work-strip[data-work-id=37214744]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37214744,"title":"J. 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A ceremony so called by Pliny (HN 18. 14, quoting the commentarii pontificum (pontifical records), see libri pontificales), and canarium sacrificium by Ateius Capito (2), who says that reddish (rutilae) bitches were sacrificed for crops (pro frugibus) to 'deprecate' the fierceness of the dog-star (Festus, Gloss. Lat. 386). This dog sacrifice (sacrum canarium, formed on canis, 'dog') was performed by public priests (publici sacerdotes, Schol. Dan. G. 4. 424); it took place near the porta Catularia, apparently late in the summer, when the crops were yellowing (flavescentes, Festus (Paulus 147)). On the other hand the day or days (dies) for the sacrifice were to be fixed (Pliny) 'priusquam frumenta vaginis exeant' ('before the corn comes out of the sheath'), hence in the spring. As it was both augury and sacrifice, the augures probably fixed the day for the ceremony (or in their parlance, inaugurated it), and the pontiffs performed the sacrifice itself. The ceremony appears to have belonged to the category of apotropaic rites to prevent calamities (uti avertantur mala, Serv. Dan. Aen. 3. 265). Bibliography L. Delatte, L'Antiquité classique 1937, 93 ff.; P. Catalano, Contributi allo studio del diritto augurale (1960); J. Linderski, Aufstieg und Niedergang der römischen Welt 2. 16. 3 (1986), 2222; A. L. Prosdocimi, in Scritti offerti a E. Paratore (1990), 323 ff. OCD 4 205 Augurium salutis. An augural inquiry as to whether it was permissible (for the magistrates) to pray for the safety of the people. This (annual) prayer could be said only on a day free of all wars. It was attempted in 63 BCE, and revived by Augustus (Cass. Dio 37. 24-5, 51. 20. 5; Cic. Div. 1. 105; ILS 9337). Bibliography J. Linderski, Aufstieg und Niedergang der römischen Welt 2. 16. 3 (1986), 2254 ff.; S. Montero, ᾿Ilu: Revista de Ciencias de las Religiones (2001), 47 ff.","owner":{"id":235969,"first_name":"Jerzy","middle_initials":null,"last_name":"Linderski","page_name":"JerzyLinderski","domain_name":"unc","created_at":"2010-08-20T08:04:19.406-07:00","display_name":"Jerzy Linderski","url":"https://unc.academia.edu/JerzyLinderski"},"attachments":[{"id":57165662,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57165662/thumbnails/1.jpg","file_name":"augurium_canarium_OCD4.pdf","download_url":"https://www.academia.edu/attachments/57165662/download_file","bulk_download_file_name":"J_Linderski_augurium_canarium_augurium_s.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57165662/augurium_canarium_OCD4-libre.pdf?1533912597=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_augurium_canarium_augurium_s.pdf\u0026Expires=1741909769\u0026Signature=bmecHTiyTYeUjE9lY3M~SIJlGlZQdNzNZYyBM7GYI-PlcjC4~xPIitK8SEYSUn74A8g6-LXju8347y-ujcU3mQP96I8K76aqsQEIJwIWM9kiZW52chwe6y8rmCTH9gJTRMKmWwjmzf-AYE5iGC3LHVKwz1iAo4D8GkOjKQRhfsMEvGxG66uHqRkyNX8BUuG41BSJCOMHa88zh6Oc-aak9EFamIerJt185JMxSLO7Ncnr6SQaqfhr~68l6C6t2ShqdYCzoWBkrvnue2SyLnojjZZSOK3pCjOmzp8qLOt9UCTs7LeRHn7zyr5NtwEKCs4Cuwv5pU4san65SWfojiy6og__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5327,"name":"Roman Religion","url":"https://www.academia.edu/Documents/in/Roman_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37257925"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37257925/J_Linderski_Auspicium_OCD_4th_ed_2012_pdf_pdf"><img alt="Research paper thumbnail of J.Linderski, Auspicium OCD 4th.ed. 2012 pdf.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/57210746/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37257925/J_Linderski_Auspicium_OCD_4th_ed_2012_pdf_pdf">J.Linderski, Auspicium OCD 4th.ed. 2012 pdf.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Auspicium, literally 'watching the birds' (avis, specio), but the term was applied to various typ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Auspicium, literally 'watching the birds' (avis, specio), but the term was applied to various types of divination. Festus (Paulus, Gloss. Lat. 367) records five types of auspical signs: from the sky (ex caelo, mostly thunder and lightning), from birds (ex avibus; observed were the number, position, flight, cries, and feeding of birds), from sacred chickens, the pulli (ex tripudiis; they were kept hungry in a cage; if food dropped from their beaks when they were eating, this was an excellent sign, auspicium sollistimum), from quadrupeds (ex quadrupedibus, e.g. a wolf eating grass), and from unusual, threatening occurrences (ex diris). They were either casually met with (oblativa) or specially watched for (impetrativa). The first two categories could be both oblative and impetrative, the third only impetrative, the fourth and fifth only oblative. Through the auspices the gods did not foretell the future but only expressed their approval or disapproval of an action either contemplated or in progress (the latter only through the oblativa). They were valid for one day only, and thus pertained solely to the time of an action, not to its substance. If denied, the approval for the same undertaking could be sought again on the next day. Here resides the technical difference (often disregarded in colloquial speech) between auspices and auguries: the latter were the auspices that pertained not only to timing but also to substance. At inaugurations of priests and temples the deity gave approval not only for the day of the ceremony but also for the person or the place (locus) to be inaugurated. The auguria had no time limit, and to remove their effects a special ceremony of exauguratio was necessary. The auguries could be conducted only by the augurs (see augures); any person could use the auspices, hence the division into private and public auspices. The former largely fell into desuetude, though remaining in use for weddings (Cic. Div.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3913ba93ec8f7ff9bb7541c6a6ab90bb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57210746,"asset_id":37257925,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57210746/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37257925"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37257925"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37257925; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37257925]").text(description); $(".js-view-count[data-work-id=37257925]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37257925; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37257925']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3913ba93ec8f7ff9bb7541c6a6ab90bb" } } $('.js-work-strip[data-work-id=37257925]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37257925,"title":"J.Linderski, Auspicium OCD 4th.ed. 2012 pdf.pdf","translated_title":"","metadata":{"abstract":"Auspicium, literally 'watching the birds' (avis, specio), but the term was applied to various types of divination. Festus (Paulus, Gloss. Lat. 367) records five types of auspical signs: from the sky (ex caelo, mostly thunder and lightning), from birds (ex avibus; observed were the number, position, flight, cries, and feeding of birds), from sacred chickens, the pulli (ex tripudiis; they were kept hungry in a cage; if food dropped from their beaks when they were eating, this was an excellent sign, auspicium sollistimum), from quadrupeds (ex quadrupedibus, e.g. a wolf eating grass), and from unusual, threatening occurrences (ex diris). They were either casually met with (oblativa) or specially watched for (impetrativa). The first two categories could be both oblative and impetrative, the third only impetrative, the fourth and fifth only oblative. Through the auspices the gods did not foretell the future but only expressed their approval or disapproval of an action either contemplated or in progress (the latter only through the oblativa). They were valid for one day only, and thus pertained solely to the time of an action, not to its substance. If denied, the approval for the same undertaking could be sought again on the next day. Here resides the technical difference (often disregarded in colloquial speech) between auspices and auguries: the latter were the auspices that pertained not only to timing but also to substance. At inaugurations of priests and temples the deity gave approval not only for the day of the ceremony but also for the person or the place (locus) to be inaugurated. The auguria had no time limit, and to remove their effects a special ceremony of exauguratio was necessary. The auguries could be conducted only by the augurs (see augures); any person could use the auspices, hence the division into private and public auspices. The former largely fell into desuetude, though remaining in use for weddings (Cic. Div."},"translated_abstract":"Auspicium, literally 'watching the birds' (avis, specio), but the term was applied to various types of divination. Festus (Paulus, Gloss. Lat. 367) records five types of auspical signs: from the sky (ex caelo, mostly thunder and lightning), from birds (ex avibus; observed were the number, position, flight, cries, and feeding of birds), from sacred chickens, the pulli (ex tripudiis; they were kept hungry in a cage; if food dropped from their beaks when they were eating, this was an excellent sign, auspicium sollistimum), from quadrupeds (ex quadrupedibus, e.g. a wolf eating grass), and from unusual, threatening occurrences (ex diris). They were either casually met with (oblativa) or specially watched for (impetrativa). The first two categories could be both oblative and impetrative, the third only impetrative, the fourth and fifth only oblative. Through the auspices the gods did not foretell the future but only expressed their approval or disapproval of an action either contemplated or in progress (the latter only through the oblativa). They were valid for one day only, and thus pertained solely to the time of an action, not to its substance. If denied, the approval for the same undertaking could be sought again on the next day. Here resides the technical difference (often disregarded in colloquial speech) between auspices and auguries: the latter were the auspices that pertained not only to timing but also to substance. At inaugurations of priests and temples the deity gave approval not only for the day of the ceremony but also for the person or the place (locus) to be inaugurated. The auguria had no time limit, and to remove their effects a special ceremony of exauguratio was necessary. The auguries could be conducted only by the augurs (see augures); any person could use the auspices, hence the division into private and public auspices. The former largely fell into desuetude, though remaining in use for weddings (Cic. 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When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">bidental. When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried (often inscribed fulgur conditum), and the place enclosed (Lucan. 1. 606-8; 8. 864). Most ancient sources derived the name from the sacrificial victim (bidens, "having two teeth" (i.e., incisors, and hence two years old), but it may be a rendering of the Etruscan word for the bolt or refer to a thunderbolt split into two branches.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="409f582a0403a994f0281e26cebfe0e0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":71923883,"asset_id":56633644,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/71923883/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="56633644"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="56633644"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 56633644; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=56633644]").text(description); $(".js-view-count[data-work-id=56633644]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 56633644; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='56633644']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "409f582a0403a994f0281e26cebfe0e0" } } $('.js-work-strip[data-work-id=56633644]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":56633644,"title":"J.Linderski, bidental, OCD 4th ed. 2012, 231 (updated 2021)","translated_title":"","metadata":{"abstract":"bidental. When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried (often inscribed fulgur conditum), and the place enclosed (Lucan. 1. 606-8; 8. 864). Most ancient sources derived the name from the sacrificial victim (bidens, \"having two teeth\" (i.e., incisors, and hence two years old), but it may be a rendering of the Etruscan word for the bolt or refer to a thunderbolt split into two branches."},"translated_abstract":"bidental. When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried (often inscribed fulgur conditum), and the place enclosed (Lucan. 1. 606-8; 8. 864). 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When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried (often inscribed fulgur conditum), and the place enclosed (Lucan. 1. 606-8; 8. 864). 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Texts produced by religions of classical antiquity fall into three broa...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Books, sacred and cultic. Texts produced by religions of classical antiquity fall into three broad categories: (1) Texts emanating from or inspired by a divinity. Some of them reached the status of sacred books, and formed a notionally immutable foundation of a creed, such as the books of the Judaean and Christian canon; here also belong, albeit to a lesser extent, because they were never definitely codified, various scripts of mystery cults: Dionysiaca, Hermetica, Isiaca, Orphica, also texts of Mithraism, of Judaean and Christian sects, of Gnostics and Manichaeans. All these texts (also Christian books until the victory of the Church) existed at the religious margins of Greek and Roman society. Gods also communicated through oracles, dreams, the words of prophets, and a variety of signs (divination, portents), but these messages mostly referred to particular situations, and thus only rarely could acquire a general ethical or theological dimension. (2) Official (and dominant) religions of classical antiquity (with the partial exception of Etruscan religion) were not based on divine proclamations encased in sacred books. They were empirical creeds: their knowledge of the Divine was not revealed, but was acquired through experience. Their main preoccupation was not theology but ritual: how to ascertain the gods' will and gain their favour. Hence the importance of detailed prescriptions and regulations concerning divination, sacrifices, festivals, and calendar, and of records of past performances and of divine communications. Such texts were inscribed on stones or kept on tablets and rolls; as they pertained to cult (but themselves were in no respect sacred-it is a misnomer to speak of leges sacrae), and were composed by religious officials, it is best to describe them as cultic and priestly documents. In Rome we hear of libri and commentarii of the pontiffs and augurs; records of fratres arvales are partially extant on stone; and the quindecimviri sacris faciundis consulted the Sibylline books. (3) Texts of interpretation, as the Jewish midrash, and a large portion of patristic literature; here may also be classified the pronouncements of Greek *exegetai and responsa of Roman priests. See RELIGION, ETRUSCAN; LIBRI PONTIFICALES; SIBYL.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f777eab76494770e5f46a61388d2649a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57390760,"asset_id":37349749,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57390760/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37349749"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37349749"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37349749; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37349749]").text(description); $(".js-view-count[data-work-id=37349749]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37349749; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37349749']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f777eab76494770e5f46a61388d2649a" } } $('.js-work-strip[data-work-id=37349749]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37349749,"title":"J.Linderski, Books, sacred and cultic, OCD 4th ed. 2012.docx","translated_title":"","metadata":{"ai_title_tag":"Sacred and Cultic Texts of Classical Antiquity","grobid_abstract":"Books, sacred and cultic. 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Texts produced by religions of classical antiquity fall into three broad categories: (1) Texts emanating from or inspired by a divinity. Some of them reached the status of sacred books, and formed a notionally immutable foundation of a creed, such as the books of the Judaean and Christian canon; here also belong, albeit to a lesser extent, because they were never definitely codified, various scripts of mystery cults: Dionysiaca, Hermetica, Isiaca, Orphica, also texts of Mithraism, of Judaean and Christian sects, of Gnostics and Manichaeans. All these texts (also Christian books until the victory of the Church) existed at the religious margins of Greek and Roman society. Gods also communicated through oracles, dreams, the words of prophets, and a variety of signs (divination, portents), but these messages mostly referred to particular situations, and thus only rarely could acquire a general ethical or theological dimension. (2) Official (and dominant) religions of classical antiquity (with the partial exception of Etruscan religion) were not based on divine proclamations encased in sacred books. They were empirical creeds: their knowledge of the Divine was not revealed, but was acquired through experience. Their main preoccupation was not theology but ritual: how to ascertain the gods' will and gain their favour. Hence the importance of detailed prescriptions and regulations concerning divination, sacrifices, festivals, and calendar, and of records of past performances and of divine communications. Such texts were inscribed on stones or kept on tablets and rolls; as they pertained to cult (but themselves were in no respect sacred-it is a misnomer to speak of leges sacrae), and were composed by religious officials, it is best to describe them as cultic and priestly documents. In Rome we hear of libri and commentarii of the pontiffs and augurs; records of fratres arvales are partially extant on stone; and the quindecimviri sacris faciundis consulted the Sibylline books. (3) Texts of interpretation, as the Jewish midrash, and a large portion of patristic literature; here may also be classified the pronouncements of Greek *exegetai and responsa of Roman priests. See RELIGION, ETRUSCAN; LIBRI PONTIFICALES; SIBYL.","owner":{"id":235969,"first_name":"Jerzy","middle_initials":null,"last_name":"Linderski","page_name":"JerzyLinderski","domain_name":"unc","created_at":"2010-08-20T08:04:19.406-07:00","display_name":"Jerzy Linderski","url":"https://unc.academia.edu/JerzyLinderski"},"attachments":[{"id":57390760,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57390760/thumbnails/1.jpg","file_name":"J.Linderski__Books__sacred_and_cultic__OCD_4th_ed._2012.pdf","download_url":"https://www.academia.edu/attachments/57390760/download_file","bulk_download_file_name":"J_Linderski_Books_sacred_and_cultic_OCD.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57390760/J.Linderski__Books__sacred_and_cultic__OCD_4th_ed._2012-libre.pdf?1537119881=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Books_sacred_and_cultic_OCD.pdf\u0026Expires=1741881501\u0026Signature=W7Tu-o43kDR8k9I9c9zCVOW04ZSGjAdsM0rtuFJTbu-UeJbi5ioQThQlGmPqoiBf1MTXiBFeqFgTMhcwJMWi~pTVDLYo4DN~MkLCmb3nDy82fXf5iDnPpu5aoN0DVw4i1pi3MjcQQ7svADSVTa9Ki5y3qF4rjAmB~xRbIMsJXSkxLS72t06FNkgIASYKIk71gkheS~mL7CsJjW9DXemHkG9Hy7v9cvbY9R1Dmbd7DVkw5aWSlF3LeWBVG51I1AYV2YnOSmmlSq9z0TyelYysIlbM9FvxxOlR8sf8x06PGvdQws5jUirbVCmWWGPRbmw5N~blqstQAFoDRz2suizOMw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":57310210,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/57310210/thumbnails/1.jpg","file_name":"J.Linderski__Books__sacred_and_cultic__OCD_4th_ed._2012.docx","download_url":"https://www.academia.edu/attachments/57310210/download_file","bulk_download_file_name":"J_Linderski_Books_sacred_and_cultic_OCD.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57310210/J.Linderski__Books__sacred_and_cultic__OCD_4th_ed._2012.docx?1738377224=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Books_sacred_and_cultic_OCD.docx\u0026Expires=1741881501\u0026Signature=StSjZ~tggQNX9KIBd1ItRfdB-v8IOAL6zusycU5sOI3Jl1RU0zk0fCz86OkrU-ffR1G7nXzSmAuNhag9U~iApA53oDtpanLCPNYCRDv9mbL~ddrHGVyTfxwWKlDZT9-Tf0pMscte4YvYi2P1lPEIJVjhOfsaFIjHt1rx7-UQyG8yheGRWVEKOx9Wbnyroxq3BU2A23T7JwnDIEbTikZBqM4QBfZa8uV68t9BuDELY1bntAF0oisRIxl8HXIUSGuM3VzSg-eHzko9fixZDW0lkR2uJmF1tzS5RQcr2cJhk05TAiLDxAcWoT0z0F3kWUUvF5Cb0thx47FsLrYHj1dyAg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5327,"name":"Roman Religion","url":"https://www.academia.edu/Documents/in/Roman_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37424983"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37424983/J_Linderski_Consecratio_OCD_4th_ed_2012_pdf"><img alt="Research paper thumbnail of J.Linderski, Consecratio, OCD 4th ed. 2012.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/57390113/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37424983/J_Linderski_Consecratio_OCD_4th_ed_2012_pdf">J.Linderski, Consecratio, OCD 4th ed. 2012.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Consecratio. Roman law (civil and pontifical) distinguished between things belonging to gods and ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Consecratio. Roman law (civil and pontifical) distinguished between things belonging to gods and things belonging to humans (res divini and humani iuris); the former were subdivided into res sacrae and res religiosae. A third category was the res sanctae which were quodammodo divini iuris, only in a certain sense governed by divine law Aelius Gallus in Festus, Trebatius in Macrob. Sat. 3. 3). 'Sacred (sacrae) things' belonged to a deity; they were transferred from the human into the divine sphere by the twofold act of dedicatio and consecratio, performed by a magistrate assisted by a pontiff. Things given to gods by private persons the pontifical law did not regard as (technically) sacred (Dig. 1. 8. 6. 3). Furthermore the immobilia (temples, altars) could be consecrated only on 'Italian soil' (in agro Italico); in the provinces (in solo provinciali) they were only pro sacro (Plin.Tra.49-50). 'Religious (religiosae) things' were objects affected by religio, i.e. reverence or fear, in particular graves (Cic.Leg. 2. 58; Dig. 1. 8. 6. 4, 10. 3. 6. 6; Masurius Sabinus in Gell. NA 4. 8. 9). As examples of 'holy (sanctae) things' walls (muri) and gates (portae) are given, but (as shown by Valeton) all inaugurated places were loca sancta, i.e. all templa (see templum), hence also city walls as they followed (at least originally) the line of pomerium, the inaugurated boundary. They were under divine protection, but they did not belong to a deity; in a broader sense all things protected by a sanction, divine or human, were described as sancta (Dig. 1. 8. 8-9). As most temples were consecrated and inaugurated, they were 'sacred', 'holy', and also 'religious'; the Curia (2) and rostra (inaugurated but not consecrated) were 'holy' and 'religious'; graves were 'religious', and 'holy' only in so far as protected by a sanction. A thing (or person) was given to the deity as a permanent possession through dedicatio and consecratio, or could be forfeited to it for destruction through the ritual of consecratio capitis (without dedicatio), which proclaimed a person an accursed outlaw, homo sacer; also the goods of a (religious) offender could be consecrated by a tribune or magistrate (Cic.Dom.123-4); he would pronounce the formula of sacratio with his head covered (capite velato), incense burning on a portable altar (foculus), and the flute-player drowning ill-omened sounds.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6dd080eb9f685260186150440cc430dd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57390113,"asset_id":37424983,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57390113/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37424983"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37424983"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37424983; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37424983]").text(description); $(".js-view-count[data-work-id=37424983]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37424983; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37424983']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6dd080eb9f685260186150440cc430dd" } } $('.js-work-strip[data-work-id=37424983]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37424983,"title":"J.Linderski, Consecratio, OCD 4th ed. 2012.pdf","translated_title":"","metadata":{"grobid_abstract":"Consecratio. Roman law (civil and pontifical) distinguished between things belonging to gods and things belonging to humans (res divini and humani iuris); the former were subdivided into res sacrae and res religiosae. A third category was the res sanctae which were quodammodo divini iuris, only in a certain sense governed by divine law Aelius Gallus in Festus, Trebatius in Macrob. Sat. 3. 3). 'Sacred (sacrae) things' belonged to a deity; they were transferred from the human into the divine sphere by the twofold act of dedicatio and consecratio, performed by a magistrate assisted by a pontiff. Things given to gods by private persons the pontifical law did not regard as (technically) sacred (Dig. 1. 8. 6. 3). Furthermore the immobilia (temples, altars) could be consecrated only on 'Italian soil' (in agro Italico); in the provinces (in solo provinciali) they were only pro sacro (Plin.Tra.49-50). 'Religious (religiosae) things' were objects affected by religio, i.e. reverence or fear, in particular graves (Cic.Leg. 2. 58; Dig. 1. 8. 6. 4, 10. 3. 6. 6; Masurius Sabinus in Gell. NA 4. 8. 9). As examples of 'holy (sanctae) things' walls (muri) and gates (portae) are given, but (as shown by Valeton) all inaugurated places were loca sancta, i.e. all templa (see templum), hence also city walls as they followed (at least originally) the line of pomerium, the inaugurated boundary. They were under divine protection, but they did not belong to a deity; in a broader sense all things protected by a sanction, divine or human, were described as sancta (Dig. 1. 8. 8-9). As most temples were consecrated and inaugurated, they were 'sacred', 'holy', and also 'religious'; the Curia (2) and rostra (inaugurated but not consecrated) were 'holy' and 'religious'; graves were 'religious', and 'holy' only in so far as protected by a sanction. 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Roman law (civil and pontifical) distinguished between things belonging to gods and things belonging to humans (res divini and humani iuris); the former were subdivided into res sacrae and res religiosae. A third category was the res sanctae which were quodammodo divini iuris, only in a certain sense governed by divine law Aelius Gallus in Festus, Trebatius in Macrob. Sat. 3. 3). 'Sacred (sacrae) things' belonged to a deity; they were transferred from the human into the divine sphere by the twofold act of dedicatio and consecratio, performed by a magistrate assisted by a pontiff. Things given to gods by private persons the pontifical law did not regard as (technically) sacred (Dig. 1. 8. 6. 3). Furthermore the immobilia (temples, altars) could be consecrated only on 'Italian soil' (in agro Italico); in the provinces (in solo provinciali) they were only pro sacro (Plin.Tra.49-50). 'Religious (religiosae) things' were objects affected by religio, i.e. reverence or fear, in particular graves (Cic.Leg. 2. 58; Dig. 1. 8. 6. 4, 10. 3. 6. 6; Masurius Sabinus in Gell. NA 4. 8. 9). As examples of 'holy (sanctae) things' walls (muri) and gates (portae) are given, but (as shown by Valeton) all inaugurated places were loca sancta, i.e. all templa (see templum), hence also city walls as they followed (at least originally) the line of pomerium, the inaugurated boundary. They were under divine protection, but they did not belong to a deity; in a broader sense all things protected by a sanction, divine or human, were described as sancta (Dig. 1. 8. 8-9). As most temples were consecrated and inaugurated, they were 'sacred', 'holy', and also 'religious'; the Curia (2) and rostra (inaugurated but not consecrated) were 'holy' and 'religious'; graves were 'religious', and 'holy' only in so far as protected by a sanction. A thing (or person) was given to the deity as a permanent possession through dedicatio and consecratio, or could be forfeited to it for destruction through the ritual of consecratio capitis (without dedicatio), which proclaimed a person an accursed outlaw, homo sacer; also the goods of a (religious) offender could be consecrated by a tribune or magistrate (Cic.Dom.123-4); he would pronounce the formula of sacratio with his head covered (capite velato), incense burning on a portable altar (foculus), and the flute-player drowning ill-omened sounds.","owner":{"id":235969,"first_name":"Jerzy","middle_initials":null,"last_name":"Linderski","page_name":"JerzyLinderski","domain_name":"unc","created_at":"2010-08-20T08:04:19.406-07:00","display_name":"Jerzy Linderski","url":"https://unc.academia.edu/JerzyLinderski"},"attachments":[{"id":57390113,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57390113/thumbnails/1.jpg","file_name":"J.Linderski__Consecratio__OCD_4th_ed._2012.pdf","download_url":"https://www.academia.edu/attachments/57390113/download_file","bulk_download_file_name":"J_Linderski_Consecratio_OCD_4th_ed_2012.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57390113/J.Linderski__Consecratio__OCD_4th_ed._2012-libre.pdf?1537111140=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Consecratio_OCD_4th_ed_2012.pdf\u0026Expires=1741909769\u0026Signature=NQ~XlhwZOr9YYpbcDSS-pSG0We2U4J99x-NKTKV5AyHUZkhnX4BkDsolVMOGKhRpDtRIqXA~bJkBrjhRbjw97lQkeGoXqDP-tjNlVvBXi5~Z3H-Bq1XddpjaQwCF7dJZEJYzzr7OPd9xyG0Lc8qaydAkqcIl29~Om40Yhhfhuiz9HW7Ps9mJ1dcVm5aKTqSqhZXebYTusf0QpmSFDil~hiiLBulKNxdB2haOUzeqrEPA9Ikn-zv4GGTQkAwY-hTjj7YASp3EVk2jQVz9jt6ZykuQtaHIqUs4UloH4hOWVuiuAmcPhqAuvbL604q9nePoIYqvYCaQssRBo2MgHqpx2g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5327,"name":"Roman Religion","url":"https://www.academia.edu/Documents/in/Roman_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37493679"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37493679/J_Linderski_Dedicatio_OCD_4th_ed_2012_pdf"><img alt="Research paper thumbnail of J.Linderski, Dedicatio, OCD 4th ed. 2012.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/57464487/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37493679/J_Linderski_Dedicatio_OCD_4th_ed_2012_pdf">J.Linderski, Dedicatio, OCD 4th ed. 2012.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Dedicatio. Transfer of a thing from the human into the divine sphere was accomplished through the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Dedicatio. Transfer of a thing from the human into the divine sphere was accomplished through the act of dedicatio and consecratio, the former indicating surrender of an object into divine ownership, the latter its transformation into a res sacra. Dedications of temples, places, and altars (aedes, terra, ara) were legally binding only if performed by competent authorities:</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7295bcf798f54ca4599866aef8230835" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57464487,"asset_id":37493679,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57464487/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37493679"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37493679"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37493679; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37493679]").text(description); $(".js-view-count[data-work-id=37493679]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37493679; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37493679']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7295bcf798f54ca4599866aef8230835" } } $('.js-work-strip[data-work-id=37493679]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37493679,"title":"J.Linderski, Dedicatio, OCD 4th ed. 2012.pdf","translated_title":"","metadata":{"abstract":"Dedicatio. 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Roman. All divination stems from the belief that gods send meaningful messages. These...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Divination. Roman. All divination stems from the belief that gods send meaningful messages. These messages were classified in a variety of intersecting ways: according to the character of signs through which the message was conveyed, and whether these signs were sent unasked or were actively sought; the time-frame to which a sign was taken to refer (future, present, past) and the content of the message itself (prediction, warning, prohibition, displeasure, approval); and, most importantly, whether the message pertained to the private or public sphere, the observation and interpretation of the latter category of signs forming part of Roman state religion. The divine message was either intuitively conveyed or required interpretation. Cicero (Div. 1. 12) adopts the division of divination (elaborated by the Stoics, see Stoicism) into two classes, artificial (external) and natural (internal). The latter relied upon divine inspiration (instinctus, adflatus divinus), and was characteristic of prophets (vaticinantes) and dreamers (somniantes). The former was based on art (ars) and knowledge (scientia). To this category belonged the observation of birds, celestial signs, entrails, unusual phenomena, also astrology and divination from lots. But inspired utterances (see Sibyl) and dreams also required interpretation. The Roman state employed three groups of divinatory experts: the augures (augurs), the board of priests for the performance of sacred rites (see quindecimviri sacris faciundis), who were in charge of the Sibylline books (see Sibyl), and the haruspices. The first two were the official state priests; the haruspices were summoned as needed. Their special province was the observation of the entrails of sacrificial victims (haruspicy or extispicy), especially the liver (hepatoscopy). Both the augurs and haruspices observed and interpreted the avian and celestial signs (particularly fulmina and tonitrua, lightning and thunder), but they treated them differently. For the augurs they were the auspices expressing divine permission or prohibition concerning a specific act; they were indicative of the future only in so far as faulty auspices, and especially wilful disregard of auspices, might cause divine anger (which, however, could manifest itself in a variety of unpredictable ways). But for the haruspices (and also for the non-Roman augurs) the very same signs could be indications of specific future happenings. All signs were either solicited or unsolicited. The latter could function either as unsolicited auspicia oblativa or as prodigies. The former referred solely to a concrete undertaking, the prodigies on the other hand to the state of the republic. They were indications that the normal relationship with the deity, the 'peace of the gods' (pax deum), was disturbed. Particularly potent were unusual occurrences (monstra, ostenta, Cic. Div. 1. 93). In the case of adverse auspices the action in question was to be abandoned; in the case of prodigies it was imperative to find out the cause of divine displeasure (this task often fell to the haruspices) and to perform various ceremonies of appeasement (procuratio). See portents.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="379ffe42b97e1eacbcc5dc7e81824ebf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57475565,"asset_id":37504090,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57475565/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37504090"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37504090"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37504090; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37504090]").text(description); $(".js-view-count[data-work-id=37504090]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37504090; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37504090']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "379ffe42b97e1eacbcc5dc7e81824ebf" } } $('.js-work-strip[data-work-id=37504090]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37504090,"title":"J.Linderski, Divination, OCD 4th ed. 2012.pdf","translated_title":"","metadata":{"abstract":"Divination. Roman. All divination stems from the belief that gods send meaningful messages. These messages were classified in a variety of intersecting ways: according to the character of signs through which the message was conveyed, and whether these signs were sent unasked or were actively sought; the time-frame to which a sign was taken to refer (future, present, past) and the content of the message itself (prediction, warning, prohibition, displeasure, approval); and, most importantly, whether the message pertained to the private or public sphere, the observation and interpretation of the latter category of signs forming part of Roman state religion. The divine message was either intuitively conveyed or required interpretation. Cicero (Div. 1. 12) adopts the division of divination (elaborated by the Stoics, see Stoicism) into two classes, artificial (external) and natural (internal). The latter relied upon divine inspiration (instinctus, adflatus divinus), and was characteristic of prophets (vaticinantes) and dreamers (somniantes). The former was based on art (ars) and knowledge (scientia). To this category belonged the observation of birds, celestial signs, entrails, unusual phenomena, also astrology and divination from lots. But inspired utterances (see Sibyl) and dreams also required interpretation. The Roman state employed three groups of divinatory experts: the augures (augurs), the board of priests for the performance of sacred rites (see quindecimviri sacris faciundis), who were in charge of the Sibylline books (see Sibyl), and the haruspices. The first two were the official state priests; the haruspices were summoned as needed. Their special province was the observation of the entrails of sacrificial victims (haruspicy or extispicy), especially the liver (hepatoscopy). Both the augurs and haruspices observed and interpreted the avian and celestial signs (particularly fulmina and tonitrua, lightning and thunder), but they treated them differently. For the augurs they were the auspices expressing divine permission or prohibition concerning a specific act; they were indicative of the future only in so far as faulty auspices, and especially wilful disregard of auspices, might cause divine anger (which, however, could manifest itself in a variety of unpredictable ways). But for the haruspices (and also for the non-Roman augurs) the very same signs could be indications of specific future happenings. All signs were either solicited or unsolicited. The latter could function either as unsolicited auspicia oblativa or as prodigies. The former referred solely to a concrete undertaking, the prodigies on the other hand to the state of the republic. They were indications that the normal relationship with the deity, the 'peace of the gods' (pax deum), was disturbed. Particularly potent were unusual occurrences (monstra, ostenta, Cic. Div. 1. 93). In the case of adverse auspices the action in question was to be abandoned; in the case of prodigies it was imperative to find out the cause of divine displeasure (this task often fell to the haruspices) and to perform various ceremonies of appeasement (procuratio). See portents.","ai_title_tag":"Divination in Roman Religion and Practice"},"translated_abstract":"Divination. Roman. All divination stems from the belief that gods send meaningful messages. These messages were classified in a variety of intersecting ways: according to the character of signs through which the message was conveyed, and whether these signs were sent unasked or were actively sought; the time-frame to which a sign was taken to refer (future, present, past) and the content of the message itself (prediction, warning, prohibition, displeasure, approval); and, most importantly, whether the message pertained to the private or public sphere, the observation and interpretation of the latter category of signs forming part of Roman state religion. The divine message was either intuitively conveyed or required interpretation. Cicero (Div. 1. 12) adopts the division of divination (elaborated by the Stoics, see Stoicism) into two classes, artificial (external) and natural (internal). The latter relied upon divine inspiration (instinctus, adflatus divinus), and was characteristic of prophets (vaticinantes) and dreamers (somniantes). The former was based on art (ars) and knowledge (scientia). To this category belonged the observation of birds, celestial signs, entrails, unusual phenomena, also astrology and divination from lots. But inspired utterances (see Sibyl) and dreams also required interpretation. The Roman state employed three groups of divinatory experts: the augures (augurs), the board of priests for the performance of sacred rites (see quindecimviri sacris faciundis), who were in charge of the Sibylline books (see Sibyl), and the haruspices. The first two were the official state priests; the haruspices were summoned as needed. Their special province was the observation of the entrails of sacrificial victims (haruspicy or extispicy), especially the liver (hepatoscopy). Both the augurs and haruspices observed and interpreted the avian and celestial signs (particularly fulmina and tonitrua, lightning and thunder), but they treated them differently. For the augurs they were the auspices expressing divine permission or prohibition concerning a specific act; they were indicative of the future only in so far as faulty auspices, and especially wilful disregard of auspices, might cause divine anger (which, however, could manifest itself in a variety of unpredictable ways). But for the haruspices (and also for the non-Roman augurs) the very same signs could be indications of specific future happenings. All signs were either solicited or unsolicited. The latter could function either as unsolicited auspicia oblativa or as prodigies. The former referred solely to a concrete undertaking, the prodigies on the other hand to the state of the republic. They were indications that the normal relationship with the deity, the 'peace of the gods' (pax deum), was disturbed. Particularly potent were unusual occurrences (monstra, ostenta, Cic. Div. 1. 93). In the case of adverse auspices the action in question was to be abandoned; in the case of prodigies it was imperative to find out the cause of divine displeasure (this task often fell to the haruspices) and to perform various ceremonies of appeasement (procuratio). See portents.","internal_url":"https://www.academia.edu/37504090/J_Linderski_Divination_OCD_4th_ed_2012_pdf","translated_internal_url":"","created_at":"2018-09-30T11:07:55.283-07:00","section":"Papers and Books","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":235969,"coauthors_can_edit":false,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":57475565,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57475565/thumbnails/1.jpg","file_name":"J.Linderski__Divination__OCD_4th_ed._2012.pdf","download_url":"https://www.academia.edu/attachments/57475565/download_file","bulk_download_file_name":"J_Linderski_Divination_OCD_4th_ed_2012_p.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57475565/J.Linderski__Divination__OCD_4th_ed._2012-libre.pdf?1538331163=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Divination_OCD_4th_ed_2012_p.pdf\u0026Expires=1741881502\u0026Signature=bs4FbO7SRo~bSM4WyLO4862JXRLk56gVGr6QGQzMdQHZNFVYovOXLEeASPx3y-c7qxrwBbiilS2uZUyuNESnirlgDWTkmBIk-hYiv5xhP9ZZowIGcF-FccuARXJ6uoliam7YiypqLH6hUaVz4kQmkOvxTB9TsBEL0BiTcEa~dE86z0NQNxiY3CumIK25dAcH-OwHaWLqulX30A0A8f~hVFxQpd-addtlUNeP-9zakBXGhrJIlMbK~IGQ1M8aYhXo~Aw7xedsq1-LxSxuGOZUSxcqzsO339KXfEr6jzX8uh5cGqoJTEnpA4dcG4CLGY-Bk5gTNNBDlpK28L29mC26MQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"J_Linderski_Divination_OCD_4th_ed_2012_pdf","translated_slug":"","page_count":2,"language":"en","content_type":"Work","summary":"Divination. Roman. All divination stems from the belief that gods send meaningful messages. These messages were classified in a variety of intersecting ways: according to the character of signs through which the message was conveyed, and whether these signs were sent unasked or were actively sought; the time-frame to which a sign was taken to refer (future, present, past) and the content of the message itself (prediction, warning, prohibition, displeasure, approval); and, most importantly, whether the message pertained to the private or public sphere, the observation and interpretation of the latter category of signs forming part of Roman state religion. The divine message was either intuitively conveyed or required interpretation. Cicero (Div. 1. 12) adopts the division of divination (elaborated by the Stoics, see Stoicism) into two classes, artificial (external) and natural (internal). The latter relied upon divine inspiration (instinctus, adflatus divinus), and was characteristic of prophets (vaticinantes) and dreamers (somniantes). The former was based on art (ars) and knowledge (scientia). To this category belonged the observation of birds, celestial signs, entrails, unusual phenomena, also astrology and divination from lots. But inspired utterances (see Sibyl) and dreams also required interpretation. The Roman state employed three groups of divinatory experts: the augures (augurs), the board of priests for the performance of sacred rites (see quindecimviri sacris faciundis), who were in charge of the Sibylline books (see Sibyl), and the haruspices. The first two were the official state priests; the haruspices were summoned as needed. Their special province was the observation of the entrails of sacrificial victims (haruspicy or extispicy), especially the liver (hepatoscopy). Both the augurs and haruspices observed and interpreted the avian and celestial signs (particularly fulmina and tonitrua, lightning and thunder), but they treated them differently. For the augurs they were the auspices expressing divine permission or prohibition concerning a specific act; they were indicative of the future only in so far as faulty auspices, and especially wilful disregard of auspices, might cause divine anger (which, however, could manifest itself in a variety of unpredictable ways). But for the haruspices (and also for the non-Roman augurs) the very same signs could be indications of specific future happenings. All signs were either solicited or unsolicited. The latter could function either as unsolicited auspicia oblativa or as prodigies. The former referred solely to a concrete undertaking, the prodigies on the other hand to the state of the republic. They were indications that the normal relationship with the deity, the 'peace of the gods' (pax deum), was disturbed. Particularly potent were unusual occurrences (monstra, ostenta, Cic. Div. 1. 93). In the case of adverse auspices the action in question was to be abandoned; in the case of prodigies it was imperative to find out the cause of divine displeasure (this task often fell to the haruspices) and to perform various ceremonies of appeasement (procuratio). See portents.","owner":{"id":235969,"first_name":"Jerzy","middle_initials":null,"last_name":"Linderski","page_name":"JerzyLinderski","domain_name":"unc","created_at":"2010-08-20T08:04:19.406-07:00","display_name":"Jerzy Linderski","url":"https://unc.academia.edu/JerzyLinderski"},"attachments":[{"id":57475565,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57475565/thumbnails/1.jpg","file_name":"J.Linderski__Divination__OCD_4th_ed._2012.pdf","download_url":"https://www.academia.edu/attachments/57475565/download_file","bulk_download_file_name":"J_Linderski_Divination_OCD_4th_ed_2012_p.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57475565/J.Linderski__Divination__OCD_4th_ed._2012-libre.pdf?1538331163=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Divination_OCD_4th_ed_2012_p.pdf\u0026Expires=1741881502\u0026Signature=bs4FbO7SRo~bSM4WyLO4862JXRLk56gVGr6QGQzMdQHZNFVYovOXLEeASPx3y-c7qxrwBbiilS2uZUyuNESnirlgDWTkmBIk-hYiv5xhP9ZZowIGcF-FccuARXJ6uoliam7YiypqLH6hUaVz4kQmkOvxTB9TsBEL0BiTcEa~dE86z0NQNxiY3CumIK25dAcH-OwHaWLqulX30A0A8f~hVFxQpd-addtlUNeP-9zakBXGhrJIlMbK~IGQ1M8aYhXo~Aw7xedsq1-LxSxuGOZUSxcqzsO339KXfEr6jzX8uh5cGqoJTEnpA4dcG4CLGY-Bk5gTNNBDlpK28L29mC26MQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5327,"name":"Roman Religion","url":"https://www.academia.edu/Documents/in/Roman_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); 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In a broader sense it may also include the cults of the Veneti in the northeast ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">, LANGUAGES OF). In a broader sense it may also include the cults of the Veneti in the northeast , and those of the speakers of Messapic (cognate with the Illyrian) in the southeast (Apulia); excluded are the religions of the Etruscans, Greeks, Ligurians, and Celts. The cults of the Indo-European settlers were first amalgamated with the autochthonous Mediterranean elements, and later exposed to Etruscan and (from the 8 th cent.) 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href="https://www.academia.edu/12884119/J_Linderski_Roman_Questions_II_2007_Indices_">J.Linderski, Roman Questions II, 2007 (Indices)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Claudius Gothicus (emperor) 228 M. Claudius Lepidus (RE 204) 65, 81 M. Claudius Marcellus (RE 229...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Claudius Gothicus (emperor) 228 M. Claudius Lepidus (RE 204) 65, 81 M. Claudius Marcellus (RE 229; qu. 64 or 63) 134 Claudius Maximus (slayer of Decebalus) 225-26, 280 App. Claudius Pulcher (RE 297; cos. 54) 176, 613, 622 Ti. Claudius Secundinus L. Statius Macedo (PIR 2 C 1015) 270, 274 Clemens, see Sal(l)ienus Cleopatra 333-35, 616 Clesippus (gibber) 197 Ser. Clodius (RE 11; grammaticus) 195 D. Clodius Albinus (emperor) 258, 260 P. Clodius Pulcher (RE 48; tr.pl. 58) 517, 533-35, 589, 601, 621 Clodius Secundus, and the rescript of Vardacate 421 P. Clodius Thrasea Paetus (RE 58; cos. suff. C.E. 56) 463-67, 471-72, 478, 491 L.(?) Cominius (RE 2; tr. pl. ca 312) 200 Commodus (emperor) 242, 244-46, 256-58, 260-61, 272, 290, 473, 488, 504 C. Considius Longus (RE 11; legate in Bellum Africum) 156 Constantinus I 267-268, 270, 421, 490, 566 Constantinus Porphyrogenitus, his historical encyclopedia 40-42 Constantius II 385-86 Constantius III 385-86 Corculum, see Cornelius Cornelia (RE 406; elder daughter of Scipio Africanus) 148 Cornelia (RE 407; younger daughter of Scipio Africanus, mater Gracchorum) 148 698 Indices Cornelia (RE 413; daughter of Cinna, wife of Caesar) 636-37 Cornelia (RE 417; daughter of Metellus Scipio) 132, 135-36, 143, 158 Cornelia (RE 419; in Propertius) 160</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d42662fbe3523c8a445775c837cc6412" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37865319,"asset_id":12884119,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37865319/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12884119"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12884119"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12884119; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=12884119]").text(description); $(".js-view-count[data-work-id=12884119]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 12884119; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='12884119']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d42662fbe3523c8a445775c837cc6412" } } $('.js-work-strip[data-work-id=12884119]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":12884119,"title":"J.Linderski, Roman Questions II, 2007 (Indices)","translated_title":"","metadata":{"grobid_abstract":"Claudius Gothicus (emperor) 228 M. 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Quintus Cicero, Cicero and Caesar in 54; Bellum Gallicum and the expedition to Britain.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cfc850afee2aedc50c4eed5f2edc9a7e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37164352,"asset_id":11730199,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37164352/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11730199"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11730199"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11730199; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11730199]").text(description); $(".js-view-count[data-work-id=11730199]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11730199; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11730199']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cfc850afee2aedc50c4eed5f2edc9a7e" } } $('.js-work-strip[data-work-id=11730199]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11730199,"title":"J.Linderski, Litterae Datae Blandenone 2015","translated_title":"","metadata":{"abstract":"Cicero ad Q.fr. 2.14 (13)[=SB 18]: textual criticism, historical and topographical investigation. 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Linderski, augurium canarium, augurium salutis OCD 4th ed.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/57165662/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37214744/J_Linderski_augurium_canarium_augurium_salutis_OCD_4th_ed_pdf">J. Linderski, augurium canarium, augurium salutis OCD 4th ed.pdf</a></div><div class="wp-workCard_item"><span>J. Linderski, augurium canarium, augurium salutis OCD 4th ed.pdf</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Augurium canarium. A ceremony so called by Pliny (HN 18. 14, quoting the commentarii pontificum (...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Augurium canarium. A ceremony so called by Pliny (HN 18. 14, quoting the commentarii pontificum (pontifical records), see libri pontificales), and canarium sacrificium by Ateius Capito (2), who says that reddish (rutilae) bitches were sacrificed for crops (pro frugibus) to 'deprecate' the fierceness of the dog-star (Festus, Gloss. Lat. 386). This dog sacrifice (sacrum canarium, formed on canis, 'dog') was performed by public priests (publici sacerdotes, Schol. Dan. G. 4. 424); it took place near the porta Catularia, apparently late in the summer, when the crops were yellowing (flavescentes, Festus (Paulus 147)). On the other hand the day or days (dies) for the sacrifice were to be fixed (Pliny) 'priusquam frumenta vaginis exeant' ('before the corn comes out of the sheath'), hence in the spring. As it was both augury and sacrifice, the augures probably fixed the day for the ceremony (or in their parlance, inaugurated it), and the pontiffs performed the sacrifice itself. The ceremony appears to have belonged to the category of apotropaic rites to prevent calamities (uti avertantur mala, Serv. Dan. Aen. 3. 265). Bibliography L. Delatte, L'Antiquité classique 1937, 93 ff.; P. Catalano, Contributi allo studio del diritto augurale (1960); J. Linderski, Aufstieg und Niedergang der römischen Welt 2. 16. 3 (1986), 2222; A. L. Prosdocimi, in Scritti offerti a E. Paratore (1990), 323 ff. OCD 4 205 Augurium salutis. An augural inquiry as to whether it was permissible (for the magistrates) to pray for the safety of the people. This (annual) prayer could be said only on a day free of all wars. It was attempted in 63 BCE, and revived by Augustus (Cass. Dio 37. 24-5, 51. 20. 5; Cic. Div. 1. 105; ILS 9337). Bibliography J. Linderski, Aufstieg und Niedergang der römischen Welt 2. 16. 3 (1986), 2254 ff.; S. Montero, ᾿Ilu: Revista de Ciencias de las Religiones (2001), 47 ff.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b2ea5c988f90ce5794121fa2d698ce83" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57165662,"asset_id":37214744,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57165662/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37214744"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37214744"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37214744; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37214744]").text(description); $(".js-view-count[data-work-id=37214744]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37214744; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37214744']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b2ea5c988f90ce5794121fa2d698ce83" } } $('.js-work-strip[data-work-id=37214744]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37214744,"title":"J. 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A ceremony so called by Pliny (HN 18. 14, quoting the commentarii pontificum (pontifical records), see libri pontificales), and canarium sacrificium by Ateius Capito (2), who says that reddish (rutilae) bitches were sacrificed for crops (pro frugibus) to 'deprecate' the fierceness of the dog-star (Festus, Gloss. Lat. 386). This dog sacrifice (sacrum canarium, formed on canis, 'dog') was performed by public priests (publici sacerdotes, Schol. Dan. G. 4. 424); it took place near the porta Catularia, apparently late in the summer, when the crops were yellowing (flavescentes, Festus (Paulus 147)). On the other hand the day or days (dies) for the sacrifice were to be fixed (Pliny) 'priusquam frumenta vaginis exeant' ('before the corn comes out of the sheath'), hence in the spring. As it was both augury and sacrifice, the augures probably fixed the day for the ceremony (or in their parlance, inaugurated it), and the pontiffs performed the sacrifice itself. The ceremony appears to have belonged to the category of apotropaic rites to prevent calamities (uti avertantur mala, Serv. Dan. Aen. 3. 265). Bibliography L. Delatte, L'Antiquité classique 1937, 93 ff.; P. Catalano, Contributi allo studio del diritto augurale (1960); J. Linderski, Aufstieg und Niedergang der römischen Welt 2. 16. 3 (1986), 2222; A. L. Prosdocimi, in Scritti offerti a E. Paratore (1990), 323 ff. OCD 4 205 Augurium salutis. An augural inquiry as to whether it was permissible (for the magistrates) to pray for the safety of the people. This (annual) prayer could be said only on a day free of all wars. It was attempted in 63 BCE, and revived by Augustus (Cass. Dio 37. 24-5, 51. 20. 5; Cic. Div. 1. 105; ILS 9337). Bibliography J. Linderski, Aufstieg und Niedergang der römischen Welt 2. 16. 3 (1986), 2254 ff.; S. Montero, ᾿Ilu: Revista de Ciencias de las Religiones (2001), 47 ff.","owner":{"id":235969,"first_name":"Jerzy","middle_initials":null,"last_name":"Linderski","page_name":"JerzyLinderski","domain_name":"unc","created_at":"2010-08-20T08:04:19.406-07:00","display_name":"Jerzy Linderski","url":"https://unc.academia.edu/JerzyLinderski"},"attachments":[{"id":57165662,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57165662/thumbnails/1.jpg","file_name":"augurium_canarium_OCD4.pdf","download_url":"https://www.academia.edu/attachments/57165662/download_file","bulk_download_file_name":"J_Linderski_augurium_canarium_augurium_s.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57165662/augurium_canarium_OCD4-libre.pdf?1533912597=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_augurium_canarium_augurium_s.pdf\u0026Expires=1741909769\u0026Signature=bmecHTiyTYeUjE9lY3M~SIJlGlZQdNzNZYyBM7GYI-PlcjC4~xPIitK8SEYSUn74A8g6-LXju8347y-ujcU3mQP96I8K76aqsQEIJwIWM9kiZW52chwe6y8rmCTH9gJTRMKmWwjmzf-AYE5iGC3LHVKwz1iAo4D8GkOjKQRhfsMEvGxG66uHqRkyNX8BUuG41BSJCOMHa88zh6Oc-aak9EFamIerJt185JMxSLO7Ncnr6SQaqfhr~68l6C6t2ShqdYCzoWBkrvnue2SyLnojjZZSOK3pCjOmzp8qLOt9UCTs7LeRHn7zyr5NtwEKCs4Cuwv5pU4san65SWfojiy6og__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5327,"name":"Roman Religion","url":"https://www.academia.edu/Documents/in/Roman_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37257925"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37257925/J_Linderski_Auspicium_OCD_4th_ed_2012_pdf_pdf"><img alt="Research paper thumbnail of J.Linderski, Auspicium OCD 4th.ed. 2012 pdf.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/57210746/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37257925/J_Linderski_Auspicium_OCD_4th_ed_2012_pdf_pdf">J.Linderski, Auspicium OCD 4th.ed. 2012 pdf.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Auspicium, literally 'watching the birds' (avis, specio), but the term was applied to various typ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Auspicium, literally 'watching the birds' (avis, specio), but the term was applied to various types of divination. Festus (Paulus, Gloss. Lat. 367) records five types of auspical signs: from the sky (ex caelo, mostly thunder and lightning), from birds (ex avibus; observed were the number, position, flight, cries, and feeding of birds), from sacred chickens, the pulli (ex tripudiis; they were kept hungry in a cage; if food dropped from their beaks when they were eating, this was an excellent sign, auspicium sollistimum), from quadrupeds (ex quadrupedibus, e.g. a wolf eating grass), and from unusual, threatening occurrences (ex diris). They were either casually met with (oblativa) or specially watched for (impetrativa). The first two categories could be both oblative and impetrative, the third only impetrative, the fourth and fifth only oblative. Through the auspices the gods did not foretell the future but only expressed their approval or disapproval of an action either contemplated or in progress (the latter only through the oblativa). They were valid for one day only, and thus pertained solely to the time of an action, not to its substance. If denied, the approval for the same undertaking could be sought again on the next day. Here resides the technical difference (often disregarded in colloquial speech) between auspices and auguries: the latter were the auspices that pertained not only to timing but also to substance. At inaugurations of priests and temples the deity gave approval not only for the day of the ceremony but also for the person or the place (locus) to be inaugurated. The auguria had no time limit, and to remove their effects a special ceremony of exauguratio was necessary. The auguries could be conducted only by the augurs (see augures); any person could use the auspices, hence the division into private and public auspices. The former largely fell into desuetude, though remaining in use for weddings (Cic. Div.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3913ba93ec8f7ff9bb7541c6a6ab90bb" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57210746,"asset_id":37257925,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57210746/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37257925"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37257925"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37257925; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37257925]").text(description); $(".js-view-count[data-work-id=37257925]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37257925; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37257925']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "3913ba93ec8f7ff9bb7541c6a6ab90bb" } } $('.js-work-strip[data-work-id=37257925]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37257925,"title":"J.Linderski, Auspicium OCD 4th.ed. 2012 pdf.pdf","translated_title":"","metadata":{"abstract":"Auspicium, literally 'watching the birds' (avis, specio), but the term was applied to various types of divination. Festus (Paulus, Gloss. Lat. 367) records five types of auspical signs: from the sky (ex caelo, mostly thunder and lightning), from birds (ex avibus; observed were the number, position, flight, cries, and feeding of birds), from sacred chickens, the pulli (ex tripudiis; they were kept hungry in a cage; if food dropped from their beaks when they were eating, this was an excellent sign, auspicium sollistimum), from quadrupeds (ex quadrupedibus, e.g. a wolf eating grass), and from unusual, threatening occurrences (ex diris). They were either casually met with (oblativa) or specially watched for (impetrativa). The first two categories could be both oblative and impetrative, the third only impetrative, the fourth and fifth only oblative. Through the auspices the gods did not foretell the future but only expressed their approval or disapproval of an action either contemplated or in progress (the latter only through the oblativa). They were valid for one day only, and thus pertained solely to the time of an action, not to its substance. If denied, the approval for the same undertaking could be sought again on the next day. Here resides the technical difference (often disregarded in colloquial speech) between auspices and auguries: the latter were the auspices that pertained not only to timing but also to substance. At inaugurations of priests and temples the deity gave approval not only for the day of the ceremony but also for the person or the place (locus) to be inaugurated. The auguria had no time limit, and to remove their effects a special ceremony of exauguratio was necessary. The auguries could be conducted only by the augurs (see augures); any person could use the auspices, hence the division into private and public auspices. The former largely fell into desuetude, though remaining in use for weddings (Cic. Div."},"translated_abstract":"Auspicium, literally 'watching the birds' (avis, specio), but the term was applied to various types of divination. Festus (Paulus, Gloss. Lat. 367) records five types of auspical signs: from the sky (ex caelo, mostly thunder and lightning), from birds (ex avibus; observed were the number, position, flight, cries, and feeding of birds), from sacred chickens, the pulli (ex tripudiis; they were kept hungry in a cage; if food dropped from their beaks when they were eating, this was an excellent sign, auspicium sollistimum), from quadrupeds (ex quadrupedibus, e.g. a wolf eating grass), and from unusual, threatening occurrences (ex diris). They were either casually met with (oblativa) or specially watched for (impetrativa). The first two categories could be both oblative and impetrative, the third only impetrative, the fourth and fifth only oblative. Through the auspices the gods did not foretell the future but only expressed their approval or disapproval of an action either contemplated or in progress (the latter only through the oblativa). They were valid for one day only, and thus pertained solely to the time of an action, not to its substance. If denied, the approval for the same undertaking could be sought again on the next day. Here resides the technical difference (often disregarded in colloquial speech) between auspices and auguries: the latter were the auspices that pertained not only to timing but also to substance. At inaugurations of priests and temples the deity gave approval not only for the day of the ceremony but also for the person or the place (locus) to be inaugurated. The auguria had no time limit, and to remove their effects a special ceremony of exauguratio was necessary. The auguries could be conducted only by the augurs (see augures); any person could use the auspices, hence the division into private and public auspices. The former largely fell into desuetude, though remaining in use for weddings (Cic. 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When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">bidental. When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried (often inscribed fulgur conditum), and the place enclosed (Lucan. 1. 606-8; 8. 864). Most ancient sources derived the name from the sacrificial victim (bidens, "having two teeth" (i.e., incisors, and hence two years old), but it may be a rendering of the Etruscan word for the bolt or refer to a thunderbolt split into two branches.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="409f582a0403a994f0281e26cebfe0e0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":71923883,"asset_id":56633644,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/71923883/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="56633644"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="56633644"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 56633644; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=56633644]").text(description); $(".js-view-count[data-work-id=56633644]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 56633644; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='56633644']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "409f582a0403a994f0281e26cebfe0e0" } } $('.js-work-strip[data-work-id=56633644]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":56633644,"title":"J.Linderski, bidental, OCD 4th ed. 2012, 231 (updated 2021)","translated_title":"","metadata":{"abstract":"bidental. When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried (often inscribed fulgur conditum), and the place enclosed (Lucan. 1. 606-8; 8. 864). Most ancient sources derived the name from the sacrificial victim (bidens, \"having two teeth\" (i.e., incisors, and hence two years old), but it may be a rendering of the Etruscan word for the bolt or refer to a thunderbolt split into two branches."},"translated_abstract":"bidental. When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried (often inscribed fulgur conditum), and the place enclosed (Lucan. 1. 606-8; 8. 864). 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When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried (often inscribed fulgur conditum), and the place enclosed (Lucan. 1. 606-8; 8. 864). 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Texts produced by religions of classical antiquity fall into three broa...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Books, sacred and cultic. Texts produced by religions of classical antiquity fall into three broad categories: (1) Texts emanating from or inspired by a divinity. Some of them reached the status of sacred books, and formed a notionally immutable foundation of a creed, such as the books of the Judaean and Christian canon; here also belong, albeit to a lesser extent, because they were never definitely codified, various scripts of mystery cults: Dionysiaca, Hermetica, Isiaca, Orphica, also texts of Mithraism, of Judaean and Christian sects, of Gnostics and Manichaeans. All these texts (also Christian books until the victory of the Church) existed at the religious margins of Greek and Roman society. Gods also communicated through oracles, dreams, the words of prophets, and a variety of signs (divination, portents), but these messages mostly referred to particular situations, and thus only rarely could acquire a general ethical or theological dimension. (2) Official (and dominant) religions of classical antiquity (with the partial exception of Etruscan religion) were not based on divine proclamations encased in sacred books. They were empirical creeds: their knowledge of the Divine was not revealed, but was acquired through experience. Their main preoccupation was not theology but ritual: how to ascertain the gods' will and gain their favour. Hence the importance of detailed prescriptions and regulations concerning divination, sacrifices, festivals, and calendar, and of records of past performances and of divine communications. Such texts were inscribed on stones or kept on tablets and rolls; as they pertained to cult (but themselves were in no respect sacred-it is a misnomer to speak of leges sacrae), and were composed by religious officials, it is best to describe them as cultic and priestly documents. In Rome we hear of libri and commentarii of the pontiffs and augurs; records of fratres arvales are partially extant on stone; and the quindecimviri sacris faciundis consulted the Sibylline books. (3) Texts of interpretation, as the Jewish midrash, and a large portion of patristic literature; here may also be classified the pronouncements of Greek *exegetai and responsa of Roman priests. See RELIGION, ETRUSCAN; LIBRI PONTIFICALES; SIBYL.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f777eab76494770e5f46a61388d2649a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57390760,"asset_id":37349749,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57390760/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37349749"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37349749"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37349749; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37349749]").text(description); $(".js-view-count[data-work-id=37349749]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37349749; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37349749']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f777eab76494770e5f46a61388d2649a" } } $('.js-work-strip[data-work-id=37349749]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37349749,"title":"J.Linderski, Books, sacred and cultic, OCD 4th ed. 2012.docx","translated_title":"","metadata":{"ai_title_tag":"Sacred and Cultic Texts of Classical Antiquity","grobid_abstract":"Books, sacred and cultic. 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Texts produced by religions of classical antiquity fall into three broad categories: (1) Texts emanating from or inspired by a divinity. Some of them reached the status of sacred books, and formed a notionally immutable foundation of a creed, such as the books of the Judaean and Christian canon; here also belong, albeit to a lesser extent, because they were never definitely codified, various scripts of mystery cults: Dionysiaca, Hermetica, Isiaca, Orphica, also texts of Mithraism, of Judaean and Christian sects, of Gnostics and Manichaeans. All these texts (also Christian books until the victory of the Church) existed at the religious margins of Greek and Roman society. Gods also communicated through oracles, dreams, the words of prophets, and a variety of signs (divination, portents), but these messages mostly referred to particular situations, and thus only rarely could acquire a general ethical or theological dimension. (2) Official (and dominant) religions of classical antiquity (with the partial exception of Etruscan religion) were not based on divine proclamations encased in sacred books. They were empirical creeds: their knowledge of the Divine was not revealed, but was acquired through experience. Their main preoccupation was not theology but ritual: how to ascertain the gods' will and gain their favour. Hence the importance of detailed prescriptions and regulations concerning divination, sacrifices, festivals, and calendar, and of records of past performances and of divine communications. Such texts were inscribed on stones or kept on tablets and rolls; as they pertained to cult (but themselves were in no respect sacred-it is a misnomer to speak of leges sacrae), and were composed by religious officials, it is best to describe them as cultic and priestly documents. In Rome we hear of libri and commentarii of the pontiffs and augurs; records of fratres arvales are partially extant on stone; and the quindecimviri sacris faciundis consulted the Sibylline books. (3) Texts of interpretation, as the Jewish midrash, and a large portion of patristic literature; here may also be classified the pronouncements of Greek *exegetai and responsa of Roman priests. See RELIGION, ETRUSCAN; LIBRI PONTIFICALES; SIBYL.","owner":{"id":235969,"first_name":"Jerzy","middle_initials":null,"last_name":"Linderski","page_name":"JerzyLinderski","domain_name":"unc","created_at":"2010-08-20T08:04:19.406-07:00","display_name":"Jerzy Linderski","url":"https://unc.academia.edu/JerzyLinderski"},"attachments":[{"id":57390760,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57390760/thumbnails/1.jpg","file_name":"J.Linderski__Books__sacred_and_cultic__OCD_4th_ed._2012.pdf","download_url":"https://www.academia.edu/attachments/57390760/download_file","bulk_download_file_name":"J_Linderski_Books_sacred_and_cultic_OCD.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57390760/J.Linderski__Books__sacred_and_cultic__OCD_4th_ed._2012-libre.pdf?1537119881=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Books_sacred_and_cultic_OCD.pdf\u0026Expires=1741881501\u0026Signature=W7Tu-o43kDR8k9I9c9zCVOW04ZSGjAdsM0rtuFJTbu-UeJbi5ioQThQlGmPqoiBf1MTXiBFeqFgTMhcwJMWi~pTVDLYo4DN~MkLCmb3nDy82fXf5iDnPpu5aoN0DVw4i1pi3MjcQQ7svADSVTa9Ki5y3qF4rjAmB~xRbIMsJXSkxLS72t06FNkgIASYKIk71gkheS~mL7CsJjW9DXemHkG9Hy7v9cvbY9R1Dmbd7DVkw5aWSlF3LeWBVG51I1AYV2YnOSmmlSq9z0TyelYysIlbM9FvxxOlR8sf8x06PGvdQws5jUirbVCmWWGPRbmw5N~blqstQAFoDRz2suizOMw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":57310210,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/57310210/thumbnails/1.jpg","file_name":"J.Linderski__Books__sacred_and_cultic__OCD_4th_ed._2012.docx","download_url":"https://www.academia.edu/attachments/57310210/download_file","bulk_download_file_name":"J_Linderski_Books_sacred_and_cultic_OCD.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57310210/J.Linderski__Books__sacred_and_cultic__OCD_4th_ed._2012.docx?1738377224=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Books_sacred_and_cultic_OCD.docx\u0026Expires=1741881501\u0026Signature=StSjZ~tggQNX9KIBd1ItRfdB-v8IOAL6zusycU5sOI3Jl1RU0zk0fCz86OkrU-ffR1G7nXzSmAuNhag9U~iApA53oDtpanLCPNYCRDv9mbL~ddrHGVyTfxwWKlDZT9-Tf0pMscte4YvYi2P1lPEIJVjhOfsaFIjHt1rx7-UQyG8yheGRWVEKOx9Wbnyroxq3BU2A23T7JwnDIEbTikZBqM4QBfZa8uV68t9BuDELY1bntAF0oisRIxl8HXIUSGuM3VzSg-eHzko9fixZDW0lkR2uJmF1tzS5RQcr2cJhk05TAiLDxAcWoT0z0F3kWUUvF5Cb0thx47FsLrYHj1dyAg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5327,"name":"Roman Religion","url":"https://www.academia.edu/Documents/in/Roman_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37424983"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37424983/J_Linderski_Consecratio_OCD_4th_ed_2012_pdf"><img alt="Research paper thumbnail of J.Linderski, Consecratio, OCD 4th ed. 2012.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/57390113/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37424983/J_Linderski_Consecratio_OCD_4th_ed_2012_pdf">J.Linderski, Consecratio, OCD 4th ed. 2012.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Consecratio. Roman law (civil and pontifical) distinguished between things belonging to gods and ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Consecratio. Roman law (civil and pontifical) distinguished between things belonging to gods and things belonging to humans (res divini and humani iuris); the former were subdivided into res sacrae and res religiosae. A third category was the res sanctae which were quodammodo divini iuris, only in a certain sense governed by divine law Aelius Gallus in Festus, Trebatius in Macrob. Sat. 3. 3). 'Sacred (sacrae) things' belonged to a deity; they were transferred from the human into the divine sphere by the twofold act of dedicatio and consecratio, performed by a magistrate assisted by a pontiff. Things given to gods by private persons the pontifical law did not regard as (technically) sacred (Dig. 1. 8. 6. 3). Furthermore the immobilia (temples, altars) could be consecrated only on 'Italian soil' (in agro Italico); in the provinces (in solo provinciali) they were only pro sacro (Plin.Tra.49-50). 'Religious (religiosae) things' were objects affected by religio, i.e. reverence or fear, in particular graves (Cic.Leg. 2. 58; Dig. 1. 8. 6. 4, 10. 3. 6. 6; Masurius Sabinus in Gell. NA 4. 8. 9). As examples of 'holy (sanctae) things' walls (muri) and gates (portae) are given, but (as shown by Valeton) all inaugurated places were loca sancta, i.e. all templa (see templum), hence also city walls as they followed (at least originally) the line of pomerium, the inaugurated boundary. They were under divine protection, but they did not belong to a deity; in a broader sense all things protected by a sanction, divine or human, were described as sancta (Dig. 1. 8. 8-9). As most temples were consecrated and inaugurated, they were 'sacred', 'holy', and also 'religious'; the Curia (2) and rostra (inaugurated but not consecrated) were 'holy' and 'religious'; graves were 'religious', and 'holy' only in so far as protected by a sanction. A thing (or person) was given to the deity as a permanent possession through dedicatio and consecratio, or could be forfeited to it for destruction through the ritual of consecratio capitis (without dedicatio), which proclaimed a person an accursed outlaw, homo sacer; also the goods of a (religious) offender could be consecrated by a tribune or magistrate (Cic.Dom.123-4); he would pronounce the formula of sacratio with his head covered (capite velato), incense burning on a portable altar (foculus), and the flute-player drowning ill-omened sounds.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6dd080eb9f685260186150440cc430dd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57390113,"asset_id":37424983,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57390113/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37424983"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37424983"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37424983; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37424983]").text(description); $(".js-view-count[data-work-id=37424983]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37424983; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37424983']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6dd080eb9f685260186150440cc430dd" } } $('.js-work-strip[data-work-id=37424983]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37424983,"title":"J.Linderski, Consecratio, OCD 4th ed. 2012.pdf","translated_title":"","metadata":{"grobid_abstract":"Consecratio. Roman law (civil and pontifical) distinguished between things belonging to gods and things belonging to humans (res divini and humani iuris); the former were subdivided into res sacrae and res religiosae. A third category was the res sanctae which were quodammodo divini iuris, only in a certain sense governed by divine law Aelius Gallus in Festus, Trebatius in Macrob. Sat. 3. 3). 'Sacred (sacrae) things' belonged to a deity; they were transferred from the human into the divine sphere by the twofold act of dedicatio and consecratio, performed by a magistrate assisted by a pontiff. Things given to gods by private persons the pontifical law did not regard as (technically) sacred (Dig. 1. 8. 6. 3). Furthermore the immobilia (temples, altars) could be consecrated only on 'Italian soil' (in agro Italico); in the provinces (in solo provinciali) they were only pro sacro (Plin.Tra.49-50). 'Religious (religiosae) things' were objects affected by religio, i.e. reverence or fear, in particular graves (Cic.Leg. 2. 58; Dig. 1. 8. 6. 4, 10. 3. 6. 6; Masurius Sabinus in Gell. NA 4. 8. 9). As examples of 'holy (sanctae) things' walls (muri) and gates (portae) are given, but (as shown by Valeton) all inaugurated places were loca sancta, i.e. all templa (see templum), hence also city walls as they followed (at least originally) the line of pomerium, the inaugurated boundary. They were under divine protection, but they did not belong to a deity; in a broader sense all things protected by a sanction, divine or human, were described as sancta (Dig. 1. 8. 8-9). As most temples were consecrated and inaugurated, they were 'sacred', 'holy', and also 'religious'; the Curia (2) and rostra (inaugurated but not consecrated) were 'holy' and 'religious'; graves were 'religious', and 'holy' only in so far as protected by a sanction. 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Roman law (civil and pontifical) distinguished between things belonging to gods and things belonging to humans (res divini and humani iuris); the former were subdivided into res sacrae and res religiosae. A third category was the res sanctae which were quodammodo divini iuris, only in a certain sense governed by divine law Aelius Gallus in Festus, Trebatius in Macrob. Sat. 3. 3). 'Sacred (sacrae) things' belonged to a deity; they were transferred from the human into the divine sphere by the twofold act of dedicatio and consecratio, performed by a magistrate assisted by a pontiff. Things given to gods by private persons the pontifical law did not regard as (technically) sacred (Dig. 1. 8. 6. 3). Furthermore the immobilia (temples, altars) could be consecrated only on 'Italian soil' (in agro Italico); in the provinces (in solo provinciali) they were only pro sacro (Plin.Tra.49-50). 'Religious (religiosae) things' were objects affected by religio, i.e. reverence or fear, in particular graves (Cic.Leg. 2. 58; Dig. 1. 8. 6. 4, 10. 3. 6. 6; Masurius Sabinus in Gell. NA 4. 8. 9). As examples of 'holy (sanctae) things' walls (muri) and gates (portae) are given, but (as shown by Valeton) all inaugurated places were loca sancta, i.e. all templa (see templum), hence also city walls as they followed (at least originally) the line of pomerium, the inaugurated boundary. They were under divine protection, but they did not belong to a deity; in a broader sense all things protected by a sanction, divine or human, were described as sancta (Dig. 1. 8. 8-9). As most temples were consecrated and inaugurated, they were 'sacred', 'holy', and also 'religious'; the Curia (2) and rostra (inaugurated but not consecrated) were 'holy' and 'religious'; graves were 'religious', and 'holy' only in so far as protected by a sanction. A thing (or person) was given to the deity as a permanent possession through dedicatio and consecratio, or could be forfeited to it for destruction through the ritual of consecratio capitis (without dedicatio), which proclaimed a person an accursed outlaw, homo sacer; also the goods of a (religious) offender could be consecrated by a tribune or magistrate (Cic.Dom.123-4); he would pronounce the formula of sacratio with his head covered (capite velato), incense burning on a portable altar (foculus), and the flute-player drowning ill-omened sounds.","owner":{"id":235969,"first_name":"Jerzy","middle_initials":null,"last_name":"Linderski","page_name":"JerzyLinderski","domain_name":"unc","created_at":"2010-08-20T08:04:19.406-07:00","display_name":"Jerzy Linderski","url":"https://unc.academia.edu/JerzyLinderski"},"attachments":[{"id":57390113,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57390113/thumbnails/1.jpg","file_name":"J.Linderski__Consecratio__OCD_4th_ed._2012.pdf","download_url":"https://www.academia.edu/attachments/57390113/download_file","bulk_download_file_name":"J_Linderski_Consecratio_OCD_4th_ed_2012.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57390113/J.Linderski__Consecratio__OCD_4th_ed._2012-libre.pdf?1537111140=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Consecratio_OCD_4th_ed_2012.pdf\u0026Expires=1741909769\u0026Signature=NQ~XlhwZOr9YYpbcDSS-pSG0We2U4J99x-NKTKV5AyHUZkhnX4BkDsolVMOGKhRpDtRIqXA~bJkBrjhRbjw97lQkeGoXqDP-tjNlVvBXi5~Z3H-Bq1XddpjaQwCF7dJZEJYzzr7OPd9xyG0Lc8qaydAkqcIl29~Om40Yhhfhuiz9HW7Ps9mJ1dcVm5aKTqSqhZXebYTusf0QpmSFDil~hiiLBulKNxdB2haOUzeqrEPA9Ikn-zv4GGTQkAwY-hTjj7YASp3EVk2jQVz9jt6ZykuQtaHIqUs4UloH4hOWVuiuAmcPhqAuvbL604q9nePoIYqvYCaQssRBo2MgHqpx2g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5327,"name":"Roman Religion","url":"https://www.academia.edu/Documents/in/Roman_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37493679"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37493679/J_Linderski_Dedicatio_OCD_4th_ed_2012_pdf"><img alt="Research paper thumbnail of J.Linderski, Dedicatio, OCD 4th ed. 2012.pdf" class="work-thumbnail" src="https://attachments.academia-assets.com/57464487/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37493679/J_Linderski_Dedicatio_OCD_4th_ed_2012_pdf">J.Linderski, Dedicatio, OCD 4th ed. 2012.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Dedicatio. Transfer of a thing from the human into the divine sphere was accomplished through the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Dedicatio. Transfer of a thing from the human into the divine sphere was accomplished through the act of dedicatio and consecratio, the former indicating surrender of an object into divine ownership, the latter its transformation into a res sacra. Dedications of temples, places, and altars (aedes, terra, ara) were legally binding only if performed by competent authorities:</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7295bcf798f54ca4599866aef8230835" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57464487,"asset_id":37493679,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57464487/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37493679"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37493679"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37493679; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37493679]").text(description); $(".js-view-count[data-work-id=37493679]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37493679; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37493679']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7295bcf798f54ca4599866aef8230835" } } $('.js-work-strip[data-work-id=37493679]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37493679,"title":"J.Linderski, Dedicatio, OCD 4th ed. 2012.pdf","translated_title":"","metadata":{"abstract":"Dedicatio. 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Roman. All divination stems from the belief that gods send meaningful messages. These...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Divination. Roman. All divination stems from the belief that gods send meaningful messages. These messages were classified in a variety of intersecting ways: according to the character of signs through which the message was conveyed, and whether these signs were sent unasked or were actively sought; the time-frame to which a sign was taken to refer (future, present, past) and the content of the message itself (prediction, warning, prohibition, displeasure, approval); and, most importantly, whether the message pertained to the private or public sphere, the observation and interpretation of the latter category of signs forming part of Roman state religion. The divine message was either intuitively conveyed or required interpretation. Cicero (Div. 1. 12) adopts the division of divination (elaborated by the Stoics, see Stoicism) into two classes, artificial (external) and natural (internal). The latter relied upon divine inspiration (instinctus, adflatus divinus), and was characteristic of prophets (vaticinantes) and dreamers (somniantes). The former was based on art (ars) and knowledge (scientia). To this category belonged the observation of birds, celestial signs, entrails, unusual phenomena, also astrology and divination from lots. But inspired utterances (see Sibyl) and dreams also required interpretation. The Roman state employed three groups of divinatory experts: the augures (augurs), the board of priests for the performance of sacred rites (see quindecimviri sacris faciundis), who were in charge of the Sibylline books (see Sibyl), and the haruspices. The first two were the official state priests; the haruspices were summoned as needed. Their special province was the observation of the entrails of sacrificial victims (haruspicy or extispicy), especially the liver (hepatoscopy). Both the augurs and haruspices observed and interpreted the avian and celestial signs (particularly fulmina and tonitrua, lightning and thunder), but they treated them differently. For the augurs they were the auspices expressing divine permission or prohibition concerning a specific act; they were indicative of the future only in so far as faulty auspices, and especially wilful disregard of auspices, might cause divine anger (which, however, could manifest itself in a variety of unpredictable ways). But for the haruspices (and also for the non-Roman augurs) the very same signs could be indications of specific future happenings. All signs were either solicited or unsolicited. The latter could function either as unsolicited auspicia oblativa or as prodigies. The former referred solely to a concrete undertaking, the prodigies on the other hand to the state of the republic. They were indications that the normal relationship with the deity, the 'peace of the gods' (pax deum), was disturbed. Particularly potent were unusual occurrences (monstra, ostenta, Cic. Div. 1. 93). In the case of adverse auspices the action in question was to be abandoned; in the case of prodigies it was imperative to find out the cause of divine displeasure (this task often fell to the haruspices) and to perform various ceremonies of appeasement (procuratio). See portents.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="379ffe42b97e1eacbcc5dc7e81824ebf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57475565,"asset_id":37504090,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57475565/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37504090"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37504090"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37504090; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37504090]").text(description); $(".js-view-count[data-work-id=37504090]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37504090; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37504090']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "379ffe42b97e1eacbcc5dc7e81824ebf" } } $('.js-work-strip[data-work-id=37504090]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37504090,"title":"J.Linderski, Divination, OCD 4th ed. 2012.pdf","translated_title":"","metadata":{"abstract":"Divination. Roman. All divination stems from the belief that gods send meaningful messages. These messages were classified in a variety of intersecting ways: according to the character of signs through which the message was conveyed, and whether these signs were sent unasked or were actively sought; the time-frame to which a sign was taken to refer (future, present, past) and the content of the message itself (prediction, warning, prohibition, displeasure, approval); and, most importantly, whether the message pertained to the private or public sphere, the observation and interpretation of the latter category of signs forming part of Roman state religion. The divine message was either intuitively conveyed or required interpretation. Cicero (Div. 1. 12) adopts the division of divination (elaborated by the Stoics, see Stoicism) into two classes, artificial (external) and natural (internal). The latter relied upon divine inspiration (instinctus, adflatus divinus), and was characteristic of prophets (vaticinantes) and dreamers (somniantes). The former was based on art (ars) and knowledge (scientia). To this category belonged the observation of birds, celestial signs, entrails, unusual phenomena, also astrology and divination from lots. But inspired utterances (see Sibyl) and dreams also required interpretation. The Roman state employed three groups of divinatory experts: the augures (augurs), the board of priests for the performance of sacred rites (see quindecimviri sacris faciundis), who were in charge of the Sibylline books (see Sibyl), and the haruspices. The first two were the official state priests; the haruspices were summoned as needed. Their special province was the observation of the entrails of sacrificial victims (haruspicy or extispicy), especially the liver (hepatoscopy). Both the augurs and haruspices observed and interpreted the avian and celestial signs (particularly fulmina and tonitrua, lightning and thunder), but they treated them differently. For the augurs they were the auspices expressing divine permission or prohibition concerning a specific act; they were indicative of the future only in so far as faulty auspices, and especially wilful disregard of auspices, might cause divine anger (which, however, could manifest itself in a variety of unpredictable ways). But for the haruspices (and also for the non-Roman augurs) the very same signs could be indications of specific future happenings. All signs were either solicited or unsolicited. The latter could function either as unsolicited auspicia oblativa or as prodigies. The former referred solely to a concrete undertaking, the prodigies on the other hand to the state of the republic. They were indications that the normal relationship with the deity, the 'peace of the gods' (pax deum), was disturbed. Particularly potent were unusual occurrences (monstra, ostenta, Cic. Div. 1. 93). In the case of adverse auspices the action in question was to be abandoned; in the case of prodigies it was imperative to find out the cause of divine displeasure (this task often fell to the haruspices) and to perform various ceremonies of appeasement (procuratio). See portents.","ai_title_tag":"Divination in Roman Religion and Practice"},"translated_abstract":"Divination. Roman. All divination stems from the belief that gods send meaningful messages. These messages were classified in a variety of intersecting ways: according to the character of signs through which the message was conveyed, and whether these signs were sent unasked or were actively sought; the time-frame to which a sign was taken to refer (future, present, past) and the content of the message itself (prediction, warning, prohibition, displeasure, approval); and, most importantly, whether the message pertained to the private or public sphere, the observation and interpretation of the latter category of signs forming part of Roman state religion. The divine message was either intuitively conveyed or required interpretation. Cicero (Div. 1. 12) adopts the division of divination (elaborated by the Stoics, see Stoicism) into two classes, artificial (external) and natural (internal). The latter relied upon divine inspiration (instinctus, adflatus divinus), and was characteristic of prophets (vaticinantes) and dreamers (somniantes). The former was based on art (ars) and knowledge (scientia). To this category belonged the observation of birds, celestial signs, entrails, unusual phenomena, also astrology and divination from lots. But inspired utterances (see Sibyl) and dreams also required interpretation. The Roman state employed three groups of divinatory experts: the augures (augurs), the board of priests for the performance of sacred rites (see quindecimviri sacris faciundis), who were in charge of the Sibylline books (see Sibyl), and the haruspices. The first two were the official state priests; the haruspices were summoned as needed. Their special province was the observation of the entrails of sacrificial victims (haruspicy or extispicy), especially the liver (hepatoscopy). Both the augurs and haruspices observed and interpreted the avian and celestial signs (particularly fulmina and tonitrua, lightning and thunder), but they treated them differently. For the augurs they were the auspices expressing divine permission or prohibition concerning a specific act; they were indicative of the future only in so far as faulty auspices, and especially wilful disregard of auspices, might cause divine anger (which, however, could manifest itself in a variety of unpredictable ways). But for the haruspices (and also for the non-Roman augurs) the very same signs could be indications of specific future happenings. All signs were either solicited or unsolicited. The latter could function either as unsolicited auspicia oblativa or as prodigies. The former referred solely to a concrete undertaking, the prodigies on the other hand to the state of the republic. They were indications that the normal relationship with the deity, the 'peace of the gods' (pax deum), was disturbed. Particularly potent were unusual occurrences (monstra, ostenta, Cic. Div. 1. 93). In the case of adverse auspices the action in question was to be abandoned; in the case of prodigies it was imperative to find out the cause of divine displeasure (this task often fell to the haruspices) and to perform various ceremonies of appeasement (procuratio). See portents.","internal_url":"https://www.academia.edu/37504090/J_Linderski_Divination_OCD_4th_ed_2012_pdf","translated_internal_url":"","created_at":"2018-09-30T11:07:55.283-07:00","section":"Papers and Books","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":235969,"coauthors_can_edit":false,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":57475565,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57475565/thumbnails/1.jpg","file_name":"J.Linderski__Divination__OCD_4th_ed._2012.pdf","download_url":"https://www.academia.edu/attachments/57475565/download_file","bulk_download_file_name":"J_Linderski_Divination_OCD_4th_ed_2012_p.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57475565/J.Linderski__Divination__OCD_4th_ed._2012-libre.pdf?1538331163=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Divination_OCD_4th_ed_2012_p.pdf\u0026Expires=1741881502\u0026Signature=bs4FbO7SRo~bSM4WyLO4862JXRLk56gVGr6QGQzMdQHZNFVYovOXLEeASPx3y-c7qxrwBbiilS2uZUyuNESnirlgDWTkmBIk-hYiv5xhP9ZZowIGcF-FccuARXJ6uoliam7YiypqLH6hUaVz4kQmkOvxTB9TsBEL0BiTcEa~dE86z0NQNxiY3CumIK25dAcH-OwHaWLqulX30A0A8f~hVFxQpd-addtlUNeP-9zakBXGhrJIlMbK~IGQ1M8aYhXo~Aw7xedsq1-LxSxuGOZUSxcqzsO339KXfEr6jzX8uh5cGqoJTEnpA4dcG4CLGY-Bk5gTNNBDlpK28L29mC26MQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"J_Linderski_Divination_OCD_4th_ed_2012_pdf","translated_slug":"","page_count":2,"language":"en","content_type":"Work","summary":"Divination. Roman. All divination stems from the belief that gods send meaningful messages. These messages were classified in a variety of intersecting ways: according to the character of signs through which the message was conveyed, and whether these signs were sent unasked or were actively sought; the time-frame to which a sign was taken to refer (future, present, past) and the content of the message itself (prediction, warning, prohibition, displeasure, approval); and, most importantly, whether the message pertained to the private or public sphere, the observation and interpretation of the latter category of signs forming part of Roman state religion. The divine message was either intuitively conveyed or required interpretation. Cicero (Div. 1. 12) adopts the division of divination (elaborated by the Stoics, see Stoicism) into two classes, artificial (external) and natural (internal). The latter relied upon divine inspiration (instinctus, adflatus divinus), and was characteristic of prophets (vaticinantes) and dreamers (somniantes). The former was based on art (ars) and knowledge (scientia). To this category belonged the observation of birds, celestial signs, entrails, unusual phenomena, also astrology and divination from lots. But inspired utterances (see Sibyl) and dreams also required interpretation. The Roman state employed three groups of divinatory experts: the augures (augurs), the board of priests for the performance of sacred rites (see quindecimviri sacris faciundis), who were in charge of the Sibylline books (see Sibyl), and the haruspices. The first two were the official state priests; the haruspices were summoned as needed. Their special province was the observation of the entrails of sacrificial victims (haruspicy or extispicy), especially the liver (hepatoscopy). Both the augurs and haruspices observed and interpreted the avian and celestial signs (particularly fulmina and tonitrua, lightning and thunder), but they treated them differently. For the augurs they were the auspices expressing divine permission or prohibition concerning a specific act; they were indicative of the future only in so far as faulty auspices, and especially wilful disregard of auspices, might cause divine anger (which, however, could manifest itself in a variety of unpredictable ways). But for the haruspices (and also for the non-Roman augurs) the very same signs could be indications of specific future happenings. All signs were either solicited or unsolicited. The latter could function either as unsolicited auspicia oblativa or as prodigies. The former referred solely to a concrete undertaking, the prodigies on the other hand to the state of the republic. They were indications that the normal relationship with the deity, the 'peace of the gods' (pax deum), was disturbed. Particularly potent were unusual occurrences (monstra, ostenta, Cic. Div. 1. 93). In the case of adverse auspices the action in question was to be abandoned; in the case of prodigies it was imperative to find out the cause of divine displeasure (this task often fell to the haruspices) and to perform various ceremonies of appeasement (procuratio). See portents.","owner":{"id":235969,"first_name":"Jerzy","middle_initials":null,"last_name":"Linderski","page_name":"JerzyLinderski","domain_name":"unc","created_at":"2010-08-20T08:04:19.406-07:00","display_name":"Jerzy Linderski","url":"https://unc.academia.edu/JerzyLinderski"},"attachments":[{"id":57475565,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57475565/thumbnails/1.jpg","file_name":"J.Linderski__Divination__OCD_4th_ed._2012.pdf","download_url":"https://www.academia.edu/attachments/57475565/download_file","bulk_download_file_name":"J_Linderski_Divination_OCD_4th_ed_2012_p.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57475565/J.Linderski__Divination__OCD_4th_ed._2012-libre.pdf?1538331163=\u0026response-content-disposition=attachment%3B+filename%3DJ_Linderski_Divination_OCD_4th_ed_2012_p.pdf\u0026Expires=1741881502\u0026Signature=bs4FbO7SRo~bSM4WyLO4862JXRLk56gVGr6QGQzMdQHZNFVYovOXLEeASPx3y-c7qxrwBbiilS2uZUyuNESnirlgDWTkmBIk-hYiv5xhP9ZZowIGcF-FccuARXJ6uoliam7YiypqLH6hUaVz4kQmkOvxTB9TsBEL0BiTcEa~dE86z0NQNxiY3CumIK25dAcH-OwHaWLqulX30A0A8f~hVFxQpd-addtlUNeP-9zakBXGhrJIlMbK~IGQ1M8aYhXo~Aw7xedsq1-LxSxuGOZUSxcqzsO339KXfEr6jzX8uh5cGqoJTEnpA4dcG4CLGY-Bk5gTNNBDlpK28L29mC26MQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5327,"name":"Roman Religion","url":"https://www.academia.edu/Documents/in/Roman_Religion"}],"urls":[]}, dispatcherData: dispatcherData }); 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In a broader sense it may also include the cults of the Veneti in the northeast ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">, LANGUAGES OF). In a broader sense it may also include the cults of the Veneti in the northeast , and those of the speakers of Messapic (cognate with the Illyrian) in the southeast (Apulia); excluded are the religions of the Etruscans, Greeks, Ligurians, and Celts. The cults of the Indo-European settlers were first amalgamated with the autochthonous Mediterranean elements, and later exposed to Etruscan and (from the 8 th cent.) 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