The Ancient Art of Augury

auguryPatterns exist throughout nature. For people ages ago, such things were considered messages from the gods. Decoding these encrypted communications was at the heart of ancient divination, a common practice of early civilizations.

Divination methods in antiquity varied in scope. Nearly anything could be viewed as an expression of divine will and available for interpretation, including dreams (oneiromancy), heavenly bodies (astrology), and entrails of sacrificed animals (haruspicy). Ornithomancy or augury, as it’s more commonly known, covered the domain of avian activity.

Primarily associated today with the Roman Empire, ancient augural forms concentrated on certain types of birds, using their appearance, flight, calls, and feeding to anticipate the likelihood of favorable or unfavorable occurrences.1 An owl perching near a public square signaled ominous potential;2 chickens gobbling grain before a possible battle suggested divine support for a military incursion.3 (More about the chickens shortly.) Most signs were sought (impetrative), but some were not (oblative/prodigal). In the case of the latter, the gods were interpreted as making statements through extraordinary incidents, usually as a harbinger to some punitive calamity.4

Popularity and Possible Origins

Much of what is known about augury in the classical world comes from the writings of the ancient Romans. The subject played a critical role in that culture’s politics and religion. Romulus, the mythical founder of Rome, was said to have selected the site of his city based on a sighting of twelve large raptors, either vultures or eagles. The story is recounted by Cicero, the first-century BCE Roman orator, in his On Divination (Book 1). Cicero’s contemporary Virgil relates several instances of augury in his Aeneid, the principal politico-literary work of the Roman Empire.

“Sacred chickens” were integral to the augural activities of the empire. Senior officials consulted their feeding habits (to eat = positive; to not eat = negative) for decisions involving military and administrative action. The birds even traveled in cages with armies, requiring a chicken-keeper (pullarius) to maintain and care for the fowl. The Roman historian Livy (64/59 BCE–17 CE) details aspects of this augural practice in Book 10 of his History of Rome. There he also provides an account of the capital punishment inflicted on an augor/auspex for relaying a false reading.5 The Romans took their augury and chickens seriously!

The use of birds for divining purposes however predates the rise of Rome. Thousands of years old, the practice appears to have developed earlier in Asia Minor (Turkey). The first-century Roman naturalist Pliny the Elder attributes augury’s origins to a single person, an ancient king of this region. While all-too convenient and simple, this dubious reference in his Natural History (Book 7) may hint at the practice’s long-venerated status in that area.6

Application and Eventual Demise

Reported instances of augury occurred throughout the Anatolian peninsula and in other places along or near the eastern Mediterranean. Some of the earliest writings on this form of divination come from this region’s ancient Hittites,7 more than a couple millennia prior to Pliny. Homer’s Iliad describes the practice among both the Greeks and Trojans. For example, an eagle sighted clutching a small fawn, released for sacrifice to Zeus, inspires valor in the Greek warriors (Iliad, Book 8). One of the oddest accounts from ancient sources regarding birds and divination is by Dionysios of Halikarnassos, a first-century BCE Greek historian. He writes of a temple where a woodpecker and doves serve as oracles.8

For the ancient Romans, though, conducting auspices was not about predicting the future. It was a formal system, more ceremonial than prognostic, developed for gauging whether the gods felt positively or negatively about a proposed action. 9, 10 In essence, think Magic 8 Ball rather than crystal ball. Before matters such as calling forth a public gathering or advancing troops in combat, consultations were routinely made.11, 12 The official then could either heed or ignore the assessment.13, 14 On the whole, since augury was sanctioned by the government, checking again later was advisable to simply disregarding the reading. After all, the gods could change their minds and circumstances turn favorable.

In time, major societal shifts and upheavals led the Romans to abandon their gods and ritualized augury practice. Only a few everyday reminders of that ancient pastime remain. One is through language, with words such as auspicious and inauguration.15 Another, though not directly related to Roman augury, exists in similar but less complicated avian divination forms in folklore (e.g., weather forecasting).


  1. Adkins, L, Adkins, RA. Dictionary of Roman Religion. New York: Facts On File, Inc., 1996. p. 23.
  2. Beard, M, North, J, Price, S. Religions of Rome (Volume 2). New York: Cambridge University Press, 1998. p. 174.
  3. Scheid, J. (Translator: Lloyd, J.) An Introduction to Roman Religion. Bloomington, IN: Indiana University Press, 2003. p. 116.
  4. Scheid, J. (Translator: Lloyd, J.) pp. 113, 114, 117.
  5. Jaucourt, L. (Translator: Goodman, D.) “Poulets Sacrés (Sacred Chickens).” The Encyclopedia of Diderot & d’Alembert. Vol. 13 (1765), p. 203. Ann Arbor, MI: Michigan Publishing (University of Michigan Library):–sacred-chickens?rgn=main;view=fulltext.
  6. Mouton, A, Rutherford I. “Luwian Religion, A Research Project: The Case of ‘Hittite’ Augury.” Luwian Identities: Culture, Language and Religion Between Anatolia and the Aegean. (Editors: Mouton, A, Rutherford, I, Yakubovich, I.) Boston, MA: Koninklijke Brill NV, 2013. pp. 338–339.
  7. Mouton, A, Rutherford I. pp. 329–330.
  8. British archeologist Sir William Halliday proposes that clerics in avian costume , rather than actual birds, at the Matiene temple as the “most plausible explanation” of these oracles in Dionysios’s report (from Book 1 of Roman Antiquities). For more information, please see Halliday, WR. Greek Divination: A Study of Its Methods and Principles. Chicago, IL: Argonaut, Inc., 1967. pp. 265–266, 268.
  9. Adkins, L, Adkins, RA. pp. 23–24.
  10. Scheid, J. (Translator: Lloyd, J.) pp. 112–114.
  11. Beard, M, North, J, Price, S. p. 166.
  12. Scheid, J. (Translator: Lloyd, J.) pp. 113–116.
  13. Adkins, L, Adkins, RA. p. 24.
  14. Scheid, J. (Translator: Lloyd, J.) p. 113.
  15. Oxford Dictionaries. “Under the Auspices of White Elephants?!” OxfordWords blog: