[128] Cic. de Div. ii. 33, 70 (the difficulty of answering for results may appeal to a Marsus augur but not to a Roman) “non enim sumus ii nos augures, qui avium reliquorumve signorum observatione futura dicamus.” Cf. i. 58, 132 “Non habeo ... nauci Marsum augurem, non vicanos haruspices, non de circo astrologos, non Isiacos conjectores, non interpretes somniorum. Non enim sunt ii aut scientia aut arte divini.”
[129] See the treatment of the auspices in the section on the magistracy (p. 163).
[130] Strangely enough the Greek belief in oracular or prophetic power did not lead to the conception of a priesthood set apart from the people. But the Greek science of divination, though associated with oracles and prophecy, did not aim much higher than the Roman. Its object was generally to win approval for a contemplated course of action.
[131] Cic. de Leg. ii. 8, 21 “Quaeque augur injusta, nefasta, vitiosa, dira defixerit, inrita infectaque sunto; quique non paruerit, capital esto.”
[132] Serv. ad Aen. vi. 190 “auguria aut oblativa sunt, quae non poscuntur, aut impetrativa, quae optata veniunt.” For the categories of these two kinds of auspices see the discussion of the auspices in the section on the magistracy (p. 162).
[133] Liv. vi. 41 “Auspiciis hanc urbem conditam esse, auspiciis bello ac pace, domi militiaeque omnia geri, quis est qui ignoret?”
[134] This view is most fully expressed in the formalities of the interregnum. See the section which treats of this institution (p. 147).
[135] Cic. de Div. i. 16, 28 “Nihil fere quondam majoris rei, nisi auspicato, ne privatim quidem, gerebatur: quod etiam nunc nuptiarum auspices declarant, qui, re omissa, nomen tantum tenent.” In i. 17, 31 we have the story of Attus Navius taking auspices by aves in a private matter. Cf. Liv. vi. 41.
[136] Cic. de Div. i. 16, 28 (see last note); Suet. Claud. 26; Tac. Ann. xi. 27.
[137] Liv. iv. 2 “Quas quantasque res C. Canuleium adgressum? Conluvionem gentium, perturbationem auspiciorum publicorum privatorumque adferre.” Yet this passage has only an indirect reference to the matrimonial auspicia. The argument is that intermarriage would cause the pure Patriciate to disappear, and with it the general right of taking auspicia impetrativa.