[an error occurred while processing this directive]
Because the future had
already been set by the Fates, the ancients thought that it
was impossible to evade an eventual outcome but that,
through careful enquiry, they might discover the means to
shape current plans to the grand design of the Fates,
thereby sparing themselves disappointments or unnecessary
unpleasantness. Even if a particular end was destined,
present circumstances could be made tolerable within the
plan of the Fates. All roads might lead to Rome, but some
roads were less frequented by highwaymen than others. By
finding out the intentions of the Fates, the path of least
resistance could be followed. The ancients employed three
basic methods to find out what the future held, divination,
prophecy, and oracles.
Divination, the enquiry
into the will of the gods through signs, portents, omens,
and various arcane arts, prophecy, the inspired speech of
seers, and oracles, the divine voice uttered through its
chosen priests, allowed ancient peoples to read the map of
their future. No important decision could be made and no
impending act could be prosecuted until the person or nation
had made some attempt to divine the will of the gods and the
dictates of the Fates. Taking the auspices was a means by
which the desires of the gods and the plans of the Fates
could be shown to mortals. Different methods were used, and
the categories of auspices had differing degrees of
reliability.
Divination was
accomplished by various methods, all of which had in common
the study of natural objects or particular operations of
nature to determine if a contemplated action was looked upon
favorably or unfavorably by the Fates and the gods. Augury,
the sacrificial offering of living beings on the altars of
the gods, was the commonest means of divination. The
practice had two objects, to placate or bribe the gods to
look with favor upon the person making the sacrifice, and to
ascertain whether that favor had been obtained. The latter
did not necessarily require the employment of a priest or
professional reader, and the person making the sacrifice
could often read the auspices without assistance. If, for
instance, the smoke of the sacrifice were to trail along the
ground rather than rise into the heavens, it could be
reliably assumed that the god had refused the sacrifice for
some reason and that the request for aid or approval in an
enterprise had been denied. Likewise, if when the entrails
of the victim were examined some abnormality were found, as
when an organ were misplaced or missing or duplicated, the
person sponsoring the sacrifice might well be advised to
alter his plans. If, on the other hand, the entrails were
normal, then a favorable outcome might be expected. There
were scores of indices that could be consulted to determine
what the augury revealed, and augury did not ensure the
outcome of a deed, because the auspices might be read
differently in different
circumstances.4
It was for this reason that persons especially skilled in
the art, Augurs, were trained and employed officially, so
that greater reliability of forecasting might be procured.
The Augurs in Rome filled an important sacerdotal function
for the state.
There were, of course,
many other divinatory arts. They could be as simple as
noticing which way the wind was blowing. The direction of
the winds, it will be recalled, played an important role in
both the beginning and the ending of the Hellenic expedition
to Troy5. The
brothers Romulus and Remus when disputing what name to give
to their new city agreed to use ornithomancy to decide their
respective claims. When Remus declared that six eagles had
appeared to him, Romulus responded that twelve eagles had
been shown to him. Remus asserted that priority should be
the determining factor, while Romulus insisted that greater
numbers were to be preferred, and thus they came to blows,
with Remus receiving the mortal wound, illustrating
therewith the pitfalls that attend any amateur divinations.
It was possible to obtain auspices through mirrors,
catoptromancy, through the casting of knucklebones (
i.e. dicing being a
kind of divination), osteomancy,
through interpretation of dreams,
oneiromancy6,
or most famously, through conversations with dead,
necromancy7,
the special province of Hecaté. This last was the
most disreputable method, because it was liable to infection
from malefic spirits, kakodæmones, which could cause
harm to innocent persons as well as to the practitioner.
Once unleashed from Tartarus, the abode of the damned, they
could wander the earth afflicting disease and misfortune
upon whole populations. Those who trafficked with the dead
were, therefore, much feared and detested. Communication
with the dead by going oneself into the realms of Dis while
more socially responsible, was more immediately dangerous to
oneself, for entering the kingdom of the Lord of Darkness
was always easier than removing from it. Such journeys were
to be undertaken only by the most intrepid who had been
fortified by magical talismans against the perils and gins
of the underworld, any one of which could snare the
unprepared or unwary and trap him forever in the land of the
dead. Succeeding by main force seems to have been the best
offense, as is shown in the example of Herakles. Orpheus was
undone by his own anxiety. Odysseus and Æneas survived
by means of the magic that they bore with them. The ultimate
model or archetype of the journey appears to be Egyptian, as
described in the Book of the Dead, the
vademecum of the underground traveller. By means of its
spells, the dead were revivified and might pass from the
realm of palpable darkness back into the light of day among
the living.
As with much else,the
Romans acquired from the Etruscans
their system of divination, which was based upon the concept
of "sacred space", the division of any area into domains
over which particular divinities or fatal powers reigned and
from which the divinatory signs were assigned their
meanings. The sacred space was a kind of abstract map or
imaginary template that could be overlaid upon any physical
object in order to determine the divinatory features of the
object and to extract any meaning that they might have. The
sacred space could be applied to earth, sky, the entrails of
a sacrificial animal, indeed, any object, and the
peculiarities or signs found in the objects could then be
interpreted. The Roman concept for this sacred space was
called the
templum.
The templum was defined by two lines intersecting at right
angles, the cardo (i.e. Latin
"hinge", literally the "hinge of Fate") and the
decumanus, which produced quadrants, each of
which was further subdivided by lines passing through the
locus or point of intersection of the cardo and decumanus,
producing a sort of compass rose of divination, by which the
augur could find his way in any situation. Each of the
divisions of the templum was governed by some power, and any
location in the real world could be said to correspond with
a point on the templum and to be under the influence of the
power that governed that point. Signs emanating from a
terrestrial location would be interpreted from their
coordinates on the sacred space, and the particular deity of
that region would be credited as having sent the signs. When
applied to the sky or the earth, the templum was aligned
with the cardinal points (the hinges of Fate), the
cardo falling upon the North-South polar axis
and the decumanus necessarily falling upon the
East-West latitudinal line. In the Etruscan cosmography, Tin
(Roman Juppiter), Uni (Juno) and Menerva (Minerva) ruled in
the North and Eastern portions of the sky and were
responsible for sending favorable omens. Unfavorable omens
came from the West and Northwest where the Roman Saturn,
Orchus, and Moirae governed.
Prophecy was a more
benign but more unpredictable manner of ascertaining
futurity: while the prophet or seer was not malevolent,
neither was he or she in control of the power of foresight.
The prophet was motivated solely by a will external to his
own, and was daily confronted with the embarrassing anomaly
of being unable to foretell the time of his own prophesying.
The prophet obtained his or her power from the gods, usually
through some supernatural visitation. For instance, the
licking of the eyes and ears by a serpent was believed to
convey the prophetic power to the recipient. This was a kind
of anointing which was supposed to open the organs of sense
to the supernatural plane wherein the gods dwelt and from
whom foreknowledge emanated. Prophets were generally
regarded as reliable instruments of truth concerning the
future, for they were conceded to be the voice of the god
who inspired them. But they could not always see how an
event would unfold, and their speech was subject to
misinterpretation, although for the most part, their
utterances were admonitions that could not be mistaken. That
they were regarded as genuine did not prevent many from
ignoring their prophecies, for the persons chosen to be the
voice of the god were not always the most socially
acceptable. Most led lives of scorn and poverty. Many were
deemed mad. Prophets, because they were most often the
bearers of ill tidings, were not always welcome and lived a
peripatetic existence. A prophet has no honor in his own
land, went the saying, meaning that his warnings to friends
and relations fell upon ears stopped against him with anger
and fear. In some cases, the gift of prophecy was made as a
curse: Cassandra was given the power to see the future, but
Apollo took from her the ability to persuade those to whom
she delivered her prophecies.
Lastly, there were
numerous recognized Oracles in the ancient world, the most
famous being in Delphi, where Apollo was said to deliver his
pronouncements. The Sibylline Books, supposedly the
collected wisdom of the Sibyl or Oracle of Cumæ, was
consulted by the Romans in every important matter of state.
It was the Sibyl who remarked that the Mother was absent and
that the Punic Wars could not be won by Rome until she had
been brought there. It required a second opinion to
understand that the Sibyl meant that the Great Mother
Goddess of Phrygia must be transported to Rome in order for
the oracle to be fulfilled.
It was typical of the
oracles throughout the ancient world that their sayings were
ambiguous and often subject to gross misinterpretation. It
seemed that the gods were not eager to make the future an
open book, but only to tease their supplicants with riddling
words. Largess did not guarantee precise responses, as the
ruin of Croesus, who had presented magnificent gifts to the
Delian Oracle, showed. The oracles were not unwilling to
provide guidance, but they made the recipient use his own
wits to decide what advice had been given. Oracular sayings
were often initially incoherent, because Oracles were
invariably established in proximity to a rent in the earth
whence issued volcanic vapors, the inhalation of which would
induce a state of intoxication in the priest or priestess
who delivered the oracular messages. These poisonous
exhalations were thought to be sent from the gods or heroes
that dwelt deep in the earth in Hades and to be the
conveyances of
inspiration8.
Such a method of finding out the future must lead to the
creation of a body of official interpreters who could make
the oracular statements fit the particular case. Oracles
were always right, but the interpretations were frequently
found by experience to have been incorrect.
The Decline of Oracles
There was in late antiquity a marked trend of diminution
of the number and quality of oracles. By the time that
Plutarch wrote his famous series of essays on the Oracle at
Delphi, the matter was one that aroused questions as to the
cause of their decline, proving that the people were aware
of this increasing abandonment. Christians, of course, had
no trouble explaining the decreasing number of oracles: the
false gods, or devils, that had for so long beguiled the
gullible pagans were being driven by, or were fleeing from,
the ministers of Jesus Christ. While it is certain that the
rise of Christianity was instrumental in hastening the
demise of oracles, the decline had begun long before the
strengthening of Christianity. In Antioch, for example, the
oracular streams that were on the grounds of the Temple of
Apollo of Daphne, the babblings of which the priestess had
erstwhile interpreted after chewing the laurel leaves of the
grove, were silent by the middle of the 1st century A.D.,
when Christianity was yet only another Jewish sect in the
minds of most citizens of the city. Indeed, even
philosophical discourse had ceased in the temple, leaving it
so silent, that Apollonius of
Tyana9 was moved to remark
that the dumbness of the temple had silenced even the
waters. Plutarch's answer was the decrease in population,
fewer people naturally reducing the number of persons who
could visit the oracular sites. However, it seems more
probable that the decline in patronage of oracles can be
traced to the decline in the reputation of oracles. More
people were aware of the ambiguous nature of the oracular
sayings and of the seeming ingratitude of the gods to the
their benefactors, whose gifts to the temples were repaid
with carefully hedged replies that could and did mislead,
resulting in the ruin of the questioners. The oracles were
simply being judged unreliable. Poor public relations were
merely exacerbated by the increasingly hostile atmosphere
that Christianity was creating toward anything attached to
the old religion.
In addition, the success of the Roman Empire must also be
listed as a cause of the decline in oracles. The oracles had
experienced their greatest popularity and prosperity in the
times of uncertainty and multiplicity of states, when there
were many ambitious principalities and municipalities
competing for supremacy. It was natural that governments,
whether monarchical or democratic, should seek divine
guidance in their international relations because of the
perilous environment in which they must exist, where a wrong
choice of war or peace might end in the total eradication of
a state or city, as was all too common a fate. The oracles
would become privy to the plans and the aspirations of
governments, and it was not impossible that governments with
similar, as well as those with mutually antagonistic, aims
would consult the same oracle secretly, placing in the hands
of the priesthoods of the oracles states secrets that
permitted them to hold an unique grasp of current affairs at
the most basic level. Oracles became for princes and free
peoples alike the disinterested third parties who could
advise the numerous nations of the options of which they
could avail themselves, and it was an inevitable consequence
of this role, which combined the gathering of intelligence
and the confidential dissemination of advice with mediation,
that the petitioners should seek to influence the oracles
with splendid donations and sacrificial offerings. It must
follow that such displays of favor from rich clients would
induce private persons also to seek the advice of the
oracles on the example of the corporate sponsorship of
cities and states, further enriching the temples of the
gods. It was also inevitable that oracles should multiply as
the demand for their services increased, if only to partake
of the wealth and power that were being made available to
them.
When, however, Rome began to emerge as the single great
power of the ancient world, as state after state was merged
into the Imperial union or attached themselves to the empire
or made accommodations with it rather than risk conflict,
the potential scope for the oracles was sharply reduced. In
effect, their principal sources of income, the warring and
competing states, became extinct and were absorbed into the
great Roman state, and cities and peoples whose futures were
now no longer doubtful, being for the most part decided
elsewhere, had no need of oracles. Peace and prosperity for
the world in general meant loss and gradual decay for the
oracles, which could not subsist on the reduced patronage
provided by private individuals. The attempt to supplement
their incomes by the promotion of tourism, which, judging by
Plutarch's accounts of tour guides with regular excursion
hours and set speeches, seems to have become the most
notable feature of the shrine at Delphi in his time, could
not hope to equal the lost revenues. Delphi, as Plutarch
describes it, had become a living history museum of
antiquities, a colonial Williamsburg, with the priestess
being nothing more than a performer in a pageant for the
edification and amusement of the tourists, whereas formerly
she had been the advisor of great nations and an arbiter of
history. It is no wonder that the oracles fell into a
disconsolate desuetude.
Why not
Circe?
|
Why Not Circe?
It might be pointed out that Circe, sister of Medea,
could fit the criteria, at least in part, of the mother of
Hecabe. To be sure, she comes of the same line as Medea and
was equally clever, wise, and beautiful. It was said in some
accounts that she was as cruel as Perses and Aeëtes,
her uncle and father, and had perpetrated the murder of her
husband, the King of the Sarmatians or Scythians, following
that crime with an oppressive and bloody reign before being
herself deposed by her restive subjects. She then was said
to have retired to her island, which Odysseus later visited,
and there continued the policy of her native
land10 by
inhospitably murdering any strangers who might arrive on its
shores (or metamorphosing them into beasts).
One supposes that Circe might have paused in her journey
from Sarmatia to her eventual home, placed variously near
the coasts of Italy, to start a family in Phrygia, but there
is no evidence that she did so, nor even evidence that such
evidence once existed and has since been lost. Indeed, every
account of her indicates a solitary and self-sufficient
existence for the sister of Medea. She does not exhibit any
maternal yearnings nor any great sexual appetites, although
she did form an attachment to Odysseus. She is not the
tragic figure of Medea, and her story does not, as does that
of her sister, provide the fatal impetus necessary to the
working out of the long and blood-stained expiation that is
the story of Hecabe and Troy.
Her story, supposed originally to have been a
misinterpretation of an iconic representation of a portion
of the mysteries of the Great Goddess, did, however, provide
the fodder of later misogynistic moralists, and Circe was
the model, rather imperfectly rendered it must be said, of
the much less attractive Dr. Moreau. One supposes, that by
the nineteenth century, women had become incapable of, or
were deemed otherwise unfit for, the kind of scientific
investigations that Circe, Medea, and Hecaté had
pursued in pre-classical times.
Moreover, and more to the point, during the time in
question she was becoming the bride of Picus the Seer,
grandfather of Latinus, King of Latium, supplying her with
an effective alibi. Picus no doubt obtained his visionary
powers from Circe, who subsequently turned him into a
woodpecker, the sacred bird of Roman Mars and that one
esteemed most by Augurs.
|
|
|
Notes
|
1 Plutarch
records, not without disparagement, that the astrologer
Tarrutius, at the behest of Marcus Terrentius Varro, did
cast the horoscope of Rome and its founder backward from
known events, thinking that science to be so mathematically
precise that the formulæ by which dates revealed
events could be reversed to make events reveal dates, and
was so far satisfied of the results that he was able to
confidently place the conception of Romulus in the first
year of the second Olympiad on the twenty-third day of the
Egyptian month Choeac at the third hour after sunset during
a total eclipse of the sun. The founding of Rome he was able
to fix with only slightly less certainty. While this faith
in the formulæ of astrology might excite derision, it
is in keeping with the general principle that held that both
the past and future were arguable from the present, given a
fine discernment and an understanding of natural law.
Back to text.
2 In those systems
that allowed for a God that existed outside
(i.e. superior) the spheres.
Back to text.
3 As the recovery
of the Golden Fleece was the predicated cause of Jason's
voyage to Colchis, it permits one to notice the obvious,
that the Flight of Phrixus on the back of the Ram could be
interpreted emblematically as the aftermath of the episode
in which the hero-god had slain the Bull of the previous age
and was now ascending into heaven, borne aloft on the Ram of
the new age. Accordingly, Jason, the hero of the story, had
to overcome the Brazen Hoofed Bulls. The Bull-cult, of
course, did not die easily, as the numerous apostasies of
the Israelites show. Knowledge of the precession of the
equinoxes was very old, the great antiquity of the myth of
the slaying of the Bull standing in evidence. The literary
form of the story is as at least as old as Ugarit, and the
oral version must have pre-dated the written. Hipparchus
(ca. 130 B.C.) merely gave a mechanistic
explanation of those pre-classical observations.
Back to text.
4 The person taking the
auspices assumed responsibility for
the enterprise being undertaken, thus the phrase
"operating under his auspices". The general of an army
would normally take the auspices, so that the outcome
of a war or battle might be a consequence of his
person. In some cases, it was the head of state
who took the auspices when dispatching an army, even though
he himself were not leading it, so that the army could be
said to be under his auspices, and he would receive any
credit for its success. Back to text.
5 The direction of
the wind had more than a simple practical application. A
contrary wind at the proposed time of embarkation was more
than an hindrance: it implied that the gods were opposed to
the entire enterprise. Agamemnon was faced with four
choices, therefore, to delay the sailing until the wind
should turn and thereby risk the disintegration of his
coalition army, to sail against the wind and risk angering
further the gods, to call off the war and thereby risk the
humiliation of himself and all the Greeks, or to offer a
sacrifice in the hope that the offended deity would be
propitiated. Back to text.
6 One is prompted to mention the
dream experienced by Hecabe prior to her
being delivered of Alexander, that she was about to give
birth to a fire brand that would ignite the whole of Troy.
It was in consequence of this dream and the interpretation
of it by Aesacus that Priam ordered the exposure of the
infant, with the predictably ineffectual result. While
dreams were generally considered to contain messages from
the gods, the most potent dreams were those that were
experienced during incubation, that is, sleeping within a
temple's precincts. These dreams were thought to be direct
communications from the deity of the temple and might
include an apparition of the godhead. Back to
text.
7 It was a peculiarity of the dead in
Hades that they could see what would
occur to living petitioners who consulted them but could not
see what was happening to their own kin. Back
to text.
8 Intoxication from
various drugs was also thought to incite precognition.
Back to text.
9 Apollonius of
Tyana, an A.D. First Century sophist with a reputation
for mysticism and magic, who
was supposedly able to perform miracles.
His career was chronicled by Philostratus in The Life
of Apollonius, which many contend is more
fiction than biography. Apollonius, it was said, could heal
the sick and raise the dead, as well as drive out demons
from possessed persons. He was said to have travelled as far
as India. He held strictly to Pythagorean tenets, eschewing
meat, wearing only linen, and denouncing blood sacrifices in
the temples. According to witnesses to his death, at an
advanced age, he ascended bodily into heaven, much as
Abraham and the Virgin Mary were said to have done.
Afterwards, temples were built in his honor and a cult of
some vigor and popularity was established. He was later
opposed to the ascending Christ by dissident pagans, his
advocates contending that he was the equal in sanctity,
wisdom, and power of Jesus of Nazareth. His cult had
Imperial favor under the Emperors Septimus and Alexander
Severus (early Third Century), the latter of whom
was said to have replaced the lares of his household with
statues of Apollonius, Jesus, Abraham, Alexander of Macedon,
and Orpheus. Back to text.
10 It was the national law in
Colchis, instituted by Aeëtes
with the counsel of Hecaté, that all strangers,
especially Greeks, should be sacrificed to the fierce
goddess Artemis. This policy had as its purpose, according
the legend, the prevention of the fulfillment of the
prophecy that Aeëtes would live only until a stranger
should arrive from Greece to remove the Golden Fleece. It
was reasoned that a nation with the reputation of slaying
its tourists would not be an attractive destination, and
that Aeëtes would, thus, continue in the enjoyment of
his life and kingdom. Thus, also, the establishment of the
fabulous brazen hoofed Taurean Bulls, the Sown Warriors, and
the Insomniac Dragon as secondary, tertiary, and quartenary
lines of defense of the Fleece, lest the first line, the bar
to undocumented aliens, prove inadequate to discourage
visitation. These precautions were proven inadequate, of
course, when Medea assisted Jason in their circumvention,
demonstrating again that the weakest link of any high-tech
security system is the human one. Back to
text.
|
Horace on Soracte
While it probably has nothing to do with the cult
of Soranus at Soracte, the poem by Horace seems to hint, if
only obliquely, at the subject.
Vides ut alta stet nive candidum
Soracte, nec iam sustineant onus
silvae laborantes, geluque
flumina constiterint acuto.
dissolve frigus ligna super foco
large reponens atque benignius
deprome quadrimum Sabina,
o Thaliarche, merum diota:
permitte dives cetera, qui simul
stravere ventos aequore fervido
deproeliantis, nec cupressi
nec veteres agiantur orni.
quid sit futurum cras fuge quaerere et
quem Fors dierum cumque dabit lucro
appone, nec dulcis amores
sperne puer neque tu choreas,
donec virenti canities abest
morosa. nunc et campus et areae
lenesque sub noctem susurri
composita repetantur hora,
nunc et latentis proditor intimo
gratus puellae risus ab angulo
pignusque dereptum lacertis
aut digito male pertinaci.
See how Soracte stands, gleaming, beneath
deep-piled snow,
The laboring trees bow, faltering under their
loads,
And the rivers choke with the jagged floes.
You, Thaliarchus, generous host, heap high the
logs
Into the grate and let the wine flow,
Break out the jars of vintage Sabine to thaw this
cold:
The gods take the rest! When they have settled
This strife of the winds and the waves, then
Neither cypress nor hoar-headed ash shall shiver.
Whatever, by luck, of fleeting days the future
may bring
Count only as profit laid up; scorn neither the
dance
Nor youth's sweet business of love,
While yet you are strong and hold sullen old
age's
White-hairs at bay; now is the hour, in
pleasaunces and parks,
The whispered bargain is struck under seal of the
night
And the price is paid, a band from the finger
slips, mayhap,
Or one greater, with accismus is drawn, over the
hand,
And a girl's coy laughter the secret alcove
betrays.
|
Back to Top