Augur

The Roman historian Livy stressed the importance of the augurs: "Who does not know that this city was founded only after taking the auspices, that everything in war and in peace, at home and abroad, was done only after taking the auspices?"[5]

In the Regal period, which ended 509 BC, tradition holds that there were three augurs at a time; they numbered nine by the third century BC; Sulla increased their number to fifteen. By the Principate, their numbers swelled even further to an estimated 25 members.[6]

During the Republic, priesthoods were prized as greatly as the consulship, the censorship, and the triumph. Membership gave the lifelong right to participate prominently in processions at ludi and in public banquets; augurs proudly displayed the symbol of the office, the lituus.[6]

Roman augurs were part of a college (Latin collegium) of priests who shared the duties and responsibilities of the position. At the foundation of the Republic in 510 BC, the patricians held sole claim to this office; by 300 BC, the office was open to plebeian occupation as well. Senior members of the collegium put forth nominations for any vacancies, and members voted on whom to co-opt.

According to Cicero, the auctoritas of ius augurum included the right to adjourn and overturn the process of law: Consular election could be – and was – rendered invalid by inaugural error. For Cicero, this made the augur the most powerful authority in the Republic. Cicero himself was co-opted into the college only late in his career.[7]

In the later Republic, augury was supervised by the college of pontifices, a priestly-magistral office whose powers were increasingly woven into the cursus honorum. The office of pontifex maximus eventually became a de facto consular prerogative.[8]

The effectiveness of augury could only be judged retrospectively; the divinely ordained condition of peace (pax deorum) was an outcome of successful augury. Those whose actions had led to divine wrath (ira deorum) could not have possessed a true right of augury (ius augurum).[9] Of all the protagonists in the Civil War, only Octavian could have possessed it, because he alone had restored the pax deorum to the Roman people. Lucan, writing during the Principate, described the recent Civil War as "unnatural" – a mirror to supernatural disturbances in the greater cosmos. His imagery is apt to the traditional principles of augury and its broader interpretation by Stoic apologists of the Imperial cult.[10] In the Stoic cosmology the pax deorum is the expression of natural order in human affairs.[11]

When his colleague Lepidus died, Augustus assumed his office as pontifex maximus, took priestly control over the State oracles (including the Sibylline books), and used his powers as censor to suppress the circulation of "unapproved" oracles.[12]

Despite their lack of political influence under the Empire, the augurate, as with its fellow quattuor amplissima collegia, continued to confer prestige on its members.

According to Varro,[14] before his time augures had distinguished five kinds of territory: ager Romanus, ager Gabinus, ager peregrinus, ager hosticus, ager incertus. These distinctions clearly point to the times of the prehistory of Latium and testify the archaic quality of the art of augury.[4]

The jus augurale (augural law) was rigorously secret, therefore very little about the technical aspects of ceremonies and rituals has been recorded. We have only the names of some auguria:

• The augurium salutis took place once a year, before the magistrates and the people, in which the gods were asked whether it was auspicious to ask to for the welfare of the Romans,
• The augurium canarium required the sacrifice of red dogs and took place after wheat grains had formed and before they were shelled.[15][16][4]
• The vernisera auguria – we know only the name that implies a ritual related to the harvest.[17]

The terms augurium and auspicium are used indifferently by ancient authors.[18] Modern scholars have debated the issue at length but have failed to find a distinctive definition that may hold for all the known cases. By such considerations Dumezil[19] thinks that the two terms refer in fact to two aspects of the same religious act:

• auspicium would design the technical process of the operation, i.e. aves spicere, looking at the birds;
• augurium would be the resulting interpretation i.e. the determination, acknowledgement of the presence of the *auges, the action favoured by the god(s), the intention and the final product of the whole operation.

In Varro's words "Agere augurium, aves specit",[20] "to conduct the augurium, he observed the birds".

The auspicia were divided into two categories: requested by man (impetrativa) and offered spontaneously by the gods (oblativa). Both impetrativa and oblativa auspices could be further divided into five subclasses:

• ex caelo (thunder, lightning)
• ex avibus (birds)
• ex tripudiis (attitude to food, and feeding manner of Mars' sacred chickens)
• ex quadrupedibus (dog, horse, wolf, and fox)
• ex diris (ominous events).

Only some species of birds (aves augurales) could yield valid signs[21] whose meaning would vary according to the species. Among them were ravens, woodpeckers, owls, ossifragae, and eagles.

Signs from birds were divided into alites, from the flight, and oscines, from the voice: The alites included region of the sky, height and type of flight, behaviour of the bird and place where it would come to rest. The oscines included the pitch and direction of the sound.[22]

Magistrates endowed by the law with the right of spectio (observation of auspices) would establish the requested auspicium (observation platform) before taking the auspicia impetrativa ("requested" or "sought" auspices; see above). The templum, or sacred space within which the operation would take place had to be established and delimited (it should be square and have only one entrance)[23][24] and purified (effari, liberare).[25]

The enunciation of the requested auspicia that began the observation portion of the ceremony was called legum dictio.[26] Observation conditions were rigorous and required absolute silence for validity of the operation. Technically the sky was divided into four sections or regions: dextera, sinistra, antica, and postica (right, left, anterior and posterior).[27]

The prototype of the ritual of inauguration of people is described in Livy's[28] description of the inauguration of king Numa Pompilius:

The augur asks Jupiter:[29] "Si fas est" (i.e. if it is divine justice to do this) "... send me a certain signum (sign)" then the augur listed the auspicia he wanted to see. When they appeared Numa was declared king.

Since the observation was complex, conflict among signs was common.[30] A hierarchy among signs was devised: e.g. a sign from the eagle would prevail on that from the woodpecker and the ossifragae (parra).[31]

During the last centuries of the republic the auspices ex caelo and ex tripudiis supplanted other types, as the other forms could be easily used in a fraudulent way, i.e. bent to suit the desire of the asking person.[32] Cicero condemned the fraudulent use and denounced the decline in the level of knowledge of the doctrine by the augurs of his time,[33] but in fact the abuse developed from the evasion of negative signs, described in the next subsection.

The interpretation of signs was vast and complex, and magistrates devised protective tricks to avoid being paralysed by negative signs.[34] Against the negative auspicia oblativa the admitted procedures included:

• actively avoiding seeing them
• repudiare – refuse them through an interpretative sleight of hand
• non observare – by assuming one had not paid attention to them
• declaring something that in fact had not appeared
• tempestas – choosing the time of the observation at one's will
• renuntiatio – making a distinction between observation and formulation
• vitia – resorting to acknowledging the presence of mistakes
• repeating the whole procedure.

• Beard, M., North, J., Price, S., Religions of Rome, Volume I, illustrated, reprint, Cambridge University Press, 1998. ISBN 0-521-31682-0
• Brent, A. (1999). The imperial cult and the development of church order: Concepts and images of authority in paganism and early Christianity before the Age of Cyprian. Brill. ISBN 90-04-11420-3.
• Hornblower, Simon; Spawforth, Anthony (1996). The Oxford Classical Dictionary (3 ed.). Oxford, UK.: Oxford University Press. ISBN 978-0-19-866172-6. s.v. augures.
• Rosenstein, Nathan S. Imperatores Victi: Military Defeat and Aristocractic Competition in the Middle and Late Republic. Berkeley: University of California Press, c1990 1990. (e-book, open access)