Papers and Books by Jerzy Linderski
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The Tacitus Encyclopedia 2023, 1006-1007.
Sodales Augustales was the official priestly fraternity... more The Tacitus Encyclopedia 2023, 1006-1007.
Sodales Augustales was the official priestly fraternity established in 14 ce to tend to the cult of the deified emperor Augustus and to administer the sacral rites of the Julian family.i
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Cicero ad Q.fr. 2.14 (13)[=SB 18]: textual criticism, historical and topographical investigation... more Cicero ad Q.fr. 2.14 (13)[=SB 18]: textual criticism, historical and topographical investigation. Quintus Cicero, Cicero and Caesar in 54; Bellum Gallicum and the expedition to Britain.
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Augures, OCD 4th ed. 2012
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J. Linderski, augurium canarium, augurium salutis OCD 4th ed.pdf
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Auspicium, literally 'watching the birds' (avis, specio), but the term was applied to various typ... more 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.
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bidental. When lightning struck, the Etruscan and Roman ritual prescribed that the bolt be buried... more 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.
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Dedicatio. Transfer of a thing from the human into the divine sphere was accomplished through the... more 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:
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Divination. Roman. All divination stems from the belief that gods send meaningful messages. These... more 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.
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Banquets for gods
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Palladium, OCD 4th ed. 2012, 1070
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J.Linderski, Religion, Italic, OCD 4th ed. 2012
, LANGUAGES OF). In a broader sense it may also include the cults of the Veneti in the northeast ... more , 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.) Greek influences.
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Papers and Books by Jerzy Linderski
Sodales Augustales was the official priestly fraternity established in 14 ce to tend to the cult of the deified emperor Augustus and to administer the sacral rites of the Julian family.i
Sodales Augustales was the official priestly fraternity established in 14 ce to tend to the cult of the deified emperor Augustus and to administer the sacral rites of the Julian family.i