text:
Serous membrane
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Serous Membrane
Stomach. (Serosa is labeled at far right, and is colored yellow.)
Details
Precursor
mesoderm
Identifiers
Latin
tunica serosa
MeSH
D012704
FMA
9581
Anatomical terminology
[edit on Wikidata]
This article is one of a series on the
Gastrointestinal wall
General structure[hide]
Epithelium
Mucosa
Submucosa
Circular muscle
Longitudinal muscle
Serosa
Adventitia
Specific[show]
Meissner's plexus
Auerbach's plexus
Organs[show]
Esophagus
Stomach
Intestines
v
t
e
In anatomy, serous membrane (or serosa) is a smooth tissue membrane consisting of two layers of mesothelium, which secrete serous fluid. The inner layer that covers organs (viscera) in body cavities is called the visceral membrane. A second layer of epithelial cells of the serous membrane, called the parietal layer, lines the body wall. Between the two layers is a potential space, mostly empty except for a few milliliters of lubricating serous fluid that is secreted by the two serous membranes.[1]
The Latin anatomical name is tunica serosa. Serous membranes line and enclose several body cavities, known as serous cavities, where they secrete a lubricating fluid which reduces friction from muscle movement. Serosa is entirely different from the adventitia, a connective tissue layer which binds together structures rather than reducing friction between them. The serous membrane covering the heart and lining the mediastinum is referred to as the pericardium, the serous membrane lining the thoracic cavity and surrounding the lungs is referred to as the pleura, and that lining the abdominopelvic cavity and the viscera is referred to as the peritoneum.
Contents
1 Structure
1.1 Visceral and parietal layers
1.2 Examples
1.3 Development
2 Additional images
3 See also
4 References
5 External links
Structure[edit]
A serous membrane (also referred to as a serosa) is one of the thin membranes that cover the walls and some organs of the thoracic and abdominopelvic cavities. Serous membranes have two layers. The parietal layers of the membranes line the walls of the body cavity (pariet- refers to a cavity wall). The visceral layer of the membrane covers the organs (the viscera). Between the parietal and visceral layers is a very thin, fluid-filled serous space, or cavity.[2]
Visceral and parietal layers[edit]
Each serous membrane is composed of a secretory epithelial layer and a connective tissue layer underneath.
The epithelial layer, known as mesothelium, consists of a single layer of avascular flat nucleated cells (simple squamous epithelium) which produce the lubricating serous fluid. This fluid has a consistency similar to thin mucus. These cells are bound tightly to the underlying connective tissue.
The connective tissue layer provides the blood vessels and nerves for the overlying secretory cells, and also serves as the binding layer which allows the whole serous membrane to adhere to organs and other structures.
For the heart, the layers of the serous membrane are called the parietal pericardium, and the visceral pericardium (sometimes called the epicardium). Other parts of the body may also have specific names for these structures. For example, the serosa of the uterus is called the perimetrium.
Schematic diagram of an organ invaginating into a serous cavity
The pericardial cavity (surrounding the heart), pleural cavity (surrounding the lungs) and peritoneal cavity (surrounding most organs of the abdomen) are the three serous cavities within the human body. While serous membranes have a lubricative role to play in all three cavities, in the pleural cavity it has a greater role to play in the function of breathing.
The serous cavities are formed from the intraembryonic coelom and are basically an empty space within the body surrounded by serous membrane. Early in embryonic life visceral organs develop adjacent to a cavity and invaginate into the bag-like coelom. Therefore, each organ becomes surrounded by serous membrane - they do not lie within the serous cavity. The layer in contact with the organ is known as the visceral layer, while the parietal layer is in contact with the body wall.
Examples[edit]
In the human body, there are three serous cavities with associated serous membranes:
A serous membrane lines the pericardial cavity of the heart, and reflects back to cover the heart, much like an under-inflated balloon would form two layers surrounding a fist. Called the pericardium, this serous membrane is a two-layered sac that surrounds the entire heart except where blood vessels emerge on the heart’s superior side;[2]
The pleura is the serous membrane that surrounds the lungs in the pleural cavity;
The peritoneum is the serous membrane that surrounds several organs in the abdominopelvic cavity.
The two layers of serous membranes are named parietal and visceral. Between the two layers is a thin fluid filled space.[2] The fluid is produced by the serous membranes and stays between the two layers to reduce friction between the walls of the cavities and the internal organs when they move with respect to one another, such as when the lungs inflate or the heart beats. Such movement could otherwise lead to inflammation of the organs.[2]
Development[edit]
All serous membranes found in the human body formed ultimately from the mesoderm of the trilaminar embryo. The trilaminar embryo consists of three relatively flat layers of ectoderm, endoderm (also known as "entoderm") and mesoderm.
As the embryo develops, the mesoderm starts to segment into three main regions: the paraxial mesoderm, the intermediate mesoderm and the lateral plate mesoderm.
The lateral plate mesoderm later splits in half to form two layers bounding a cavity known as the intraembryonic coelom. Individually, each layer is known as splanchnopleure and somatopleure.
The splanchnopleure is associated with the underlying endoderm with which it is in contact, and later becomes the serous membrane in contact with visceral organs within the body.
The somatopleure is associated with the overlying ectoderm and later becomes the serous membrane in contact with the body wall.
The intraembryonic coelom can now be seen as a cavity within the body which is covered with serous membrane derived from the splanchnopleure. This cavity is divided and demarcated by the folding and development of the embryo, ultimately forming the serous cavities which house many different organs within the thorax and abdomen.
Additional images[edit]
Layers of stomach wall
Section of duodenum of cat
See also[edit]
This article uses anatomical terminology; for an overview, see Anatomical terminology.
Adventitia
References[edit]
This Wikipedia entry incorporates text from the freely licensed Connexions [1] edition of Anatomy & Physiology [2] text-book by OpenStax College
Jump up ^ "The Anatomy of Lining and Covering Tissues-Membranes!". McGraw-Hill Companies. Retrieved September 2, 2017.
^ Jump up to: a b c d "Anatomy & Physiology". Openstax college at Connexions. Retrieved November 16, 2013.
External links[edit]
UIUC Histology Subject 844
Parsons, Frederick Gymer (1911). "Coelom and Serous Membranes". Encyclopædia Britannica. 6 (11th ed.). pp. 642–644.
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Anatomy of the gastrointestinal tract, excluding the mouth
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danger
prevertebral
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Anatomy of the peritoneum and mesentery
General
Peritoneum
cavity
Mesentery
Abdominal
From
ventral mesentery
Lesser omentum
Hepatoduodenal ligament
Hepatogastric ligament
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(Left triangular ligament
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From
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Folds
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Uterus/ovaries
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Mesometrium)
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Male
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A Cinderella Story: If the Shoe Fits
From Wikipedia, the free encyclopedia
Jump to: navigation, search
A Cinderella Story: If the Shoe Fits
DVD cover
Directed by
Michelle Johnston
Produced by
Dylan Sellers
Michelle Johnston
Written by
Elena Song
Based on
Characters created
by Leigh Dunlap
Starring
Sofia Carson
Thomas Law
Amy Louise Wilson
Jazzara Jaslyn
Jennifer Tilly
Music by
Jake Monaco
Cinematography
Robert Brinkmann
Edited by
David Finfer
Lawrence Jordan
Distributed by
Warner Home Video
Release date
August 2, 2016 (2016-08-02) (Digital)
August 16, 2016 (2016-08-16) (DVD)
Running time
93 minutes
Country
United States
Language
English
A Cinderella Story: If the Shoe Fits is a 2016 American teen comedy musical film directed by Michelle Johnston and starring Sofia Carson, Thomas Law and Jennifer Tilly. It is a sequel to A Cinderella Story: Once Upon a Song (2011) and the fourth film in A Cinderella Story series. The film was released digitally on August 2, 2016,[1] and on DVD on August 16, 2016.[2] It premiered on Freeform on November 27, 2016 and on Disney Channel on January 16, 2017.[2][3]
Contents
[hide]
1 Plot
2 Cast
2.1 Main
3 Soundtrack
3.1 Track listing
4 References
5 External links
Plot[edit]
Sofia Carson stars as Tessa, who is forced to accompany her evil stepmother (Jennifer Tilly) and stepsisters (Amy Louise Wilson, Jazzara Jaslyn) to a Cinderella musical audition to work as their assistant. While at the competition, Tessa realizes she has what it takes to be the next Cinderella and, though hesitant at first, she decides that it is time to follow her heart and make her dreams become reality, so she auditions in disguise.[4]
Cast[edit]
Main[edit]
Sofia Carson as Tessa/Bella
Thomas Law as Reed West
Amy Louise Wilson as Athena
Jazzara Jaslyn as Olympia
Jennifer Tilly as Divine
Nicole Fortuin as Georgie
Chloe Perling as Janet
Ally White as Bianca
David Ury as Freddie Marks
Ashley De Lange as Harper Halston
Carlo McFarlane as Gino
Sven Ruygrok as Eddie
Ambrose Uren as Brendon
Soundtrack[edit]
A Cinderella Story: If the Shoe Fits
Soundtrack album by Sofia Carson and Thomas Law
Released
August 2, 2016 (2016-08-02)
Recorded
2016
Genre
Pop
Label
WaterTower Music
A Cinderella Story soundtracks chronology
A Cinderella Story: Once Upon a Song
(2011)A Cinderella Story: Once Upon a Song2011 A Cinderella Story: If the Shoe Fits
(2016)
A Cinderella Story: If the Shoe Fits is a soundtrack album by the film of the same name, released on August 2, 2016 by WaterTower Music (The same day as the film's release).[5]
Track listing[edit]
No.
Title
Performer(s)
Length
1. "Full Throttle" Sofia Carson 3:22
2. "Get Loose" Thomas Law 2:18
3. "Stuck on the Outside" Thomas Law 4:00
4. "Do You" Nicole Fortuin & Sofia Carson 2:29
5. "Stick Up" Chuck Norris 2:49
6. "Reach for the Stars" Love Kelli 3:07
7. "Stuck on the Outside" Sofia Carson 4:00
8. "Game On" C.J. Ryan 3:32
9. "Why Don't I" Sofia Carson 2:08
10. "If the Shoe Fits" Thomas Law 3:22
11. "Why Don't I (Duet)" Sofia Carson & Thomas Law 2:54
12. "Clap Your Hands" Leo Soul 3:17
References[edit]
Jump up ^ "A Cinderella Story: If the Shoe Fits (2016)". The Numbers. Retrieved August 11, 2016.
^ Jump up to: a b Slead, Evan (July 1, 2016). "A Cinderella Story sequel busts out dancing shoes in first trailer — exclusive". Entertainment Weekly. Retrieved August 11, 2016.
Jump up ^ Wagmeister, Elizabeth (March 2, 2016). "Freeform Nabs TV Rights for Sofia Carson’s ‘Cinderella Story’ Sequel". Variety. Retrieved March 16, 2016.
Jump up ^ Borys, Kit (March 1, 2016). "'Descendants' Star Sofia Carson Nabs Lead for 'Cinderella Story: If the Shoe Fits' (Exclusive)". The Hollywood Reporter. Retrieved March 16, 2016.
Jump up ^ "A Cinderella Story: If the Shoe Fits (Original Motion Picture Soundtrack)". iTunes. August 2, 2016.
External links[edit]
A Cinderella Story: If the Shoe Fits on IMDb
[show]
v
t
e
A Cinderella Story
Films
A Cinderella Story (2004)
Another Cinderella Story (2008)
A Cinderella Story: Once Upon a Song (2011)
A Cinderella Story: If the Shoe Fits (2016)
Soundtracks
A Cinderella Story: Original Soundtrack
Another Cinderella Story
A Cinderella Story: Once Upon a Song
A Cinderella Story: If the Shoe Fits
Songs
"Our Lips Are Sealed"
"Tell Me Something I Don't Know"
[show]
v
t
e
Cinderella by Charles Perrault and the Brothers Grimm
Characters
Buttons
Cinderella
Ugly sisters
Fairy godmother
Wicked stepmother
Prince Charming
Films
Cinderella (1899)
Cinderella or the Glass Slipper (1912)
Cinderella (1914)
A Lowland Cinderella (1921)
Ella Cinders (1926)
The Cookie Carnival (1935)
The Magic Shoes (1935)
First Love (1939)
Cinderella (1947)
Cinderella (1950)
The Glass Slipper (1955)
Cinderfella (1960)
Stop! Look! and Laugh (1960)
More Than a Miracle (1967)
Tři oříšky pro Popelku (1973)
The Slipper and the Rose (1976)
Cinderella (1979)
Cinderella '80 (1984)
Maid to Order (1987)
If the Shoe Fits (1990)
Cinderella (1994)
Ever After (1998)
A Cinderella Story (2004)
Ella Enchanted (2004)
Cinderella (2006)
Elle: A Modern Cinderella Tale (2010)
Cinderella (2015)
Animation
Cinderella Blues (1931)
Poor Cinderella (1934)
Cinderella Meets Fella (1938)
Swing Shift Cinderella (1945)
Cinderella (1950)
Señorella and the Glass Huarache (1964)
Cinderella (1979)
The Tender Tale of Cinderella Penguin (1981)
The Magic Riddle (1991)
Happily N'Ever After (2007)
Year of the Fish (2008)
Charming (2017)
Sequels
Princess Cinderella (1941)
Cinderella II: Dreams Come True (2002)
Cinderella III: A Twist in Time (2007)
Another Cinderella Story (2008)
A Cinderella Story: Once Upon a Song (2011)
A Cinderella Story: If the Shoe Fits (2016)
Television
Hey, Cinderella! (1968)
Cindy (1978)
Cinderella Monogatari (1996)
Cinderella (1997)
CinderElmo (1999)
Cinderella (2000)
La Cenicienta (2003)
Bawang Merah Bawang Putih (2004)
Floricienta (2004)
Floribella (2005 Brazil)
Floribella (2006 Portugal)
Grazilda (2010)
Rags (2012)
Aik Nayee Cinderella (2012)
Literary adaptations
Celestina (1791)
Cinderella, or the Little Glass Slipper (1954)
Nine Coaches Waiting (1958)
Carrie (1974)
The Coachman Rat (1989)
Witches Abroad (1991)
Ella Enchanted (1997)
I Was a Rat! or The Scarlet Slippers (1999)
Just Ella (1999)
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Augur
From Wikipedia, the free encyclopedia
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Not to be confused with auger (disambiguation) or agar (disambiguation).
For other uses, see Augur (disambiguation).
An augur holding a lituus, the curved wand often used as a symbol of augury on Roman coins
An augur was a priest and official in the classical Roman world. His main role was the practice of augury: Interpreting the will of the gods by studying the flight of birds – whether they were flying in groups or alone, what noises they made as they flew, direction of flight, and what kind of birds they were. This was known as "taking the auspices".
The augural ceremony and function of the augur was central to any major undertaking in Roman society – public or private – including matters of war, commerce, and religion. Augurs sought the divine will regarding any proposed course of action which might affect Rome's pax, fortuna, and salus (peace, good fortune, and well-being).[1]
For similar practices in other places, see Ornithomancy.
Contents
[hide]
1 Etymology
2 History and public role
2.1 Kingdom of Rome
2.2 Roman Republic
2.3 Roman Empire
3 Augurs, auguria, and auspices
3.1 Ancient tradition
3.2 Categories
3.3 Ritual
3.4 Precedence
3.5 Evasion
4 Attus Navius
5 See also
6 Notes
7 Sources
8 External links
Etymology[edit]
Although ancient authors believed that the term "augur" contained the words avis and gero – Latin for "directing the birds"[citation needed] – historical-linguistic evidence points instead to the root aug-: "to increase, to prosper".
History and public role[edit]
Priesthoods of
ancient Rome
Flamen (250–260 CE)
Major colleges
Pontifices · Augures · Septemviri epulonum
Quindecimviri sacris faciundis
Other colleges
or sodalities
Fetiales · Fratres Arvales · Salii
Titii · Luperci · Sodales Augustales
Priests
Pontifex Maximus · Rex Sacrorum
Flamen Dialis · Flamen Martialis
Flamen Quirinalis
Rex Nemorensis · Curio maximus
Priestesses
Virgo Vestalis Maxima
Flaminica Dialis
Regina sacrorum
Related topics
Religion in ancient Rome
Imperial cult
Glossary of ancient Roman religion
Gallo-Roman religion
v
t
e
Political, military and civil actions were sanctioned by augury and by haruspices.
Historically, augury was performed by priests of the college of augurs on behalf of senior magistrates. Other magistrates were empowered to conduct augury as required for the performance of their official dubties. Magistracies included senior military and civil ranks, which were therefore religious offices in their own right, and magistrates were directly responsible for the pax, fortuna, and salus of Rome and everything that was Roman.
The presiding magistrate at an augural rite held the "right of augury" (ius augurii).[2] The right of nuntiatio – announcing the appearance of auspicia oblativa (unexpected sign) – was reserved for the officiating augur, which would require the interruption of the proceedings then underway.[3]
Kingdom of Rome[edit]
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?"[4]
In the Regal period tradition holds that there were three augurs at a time; they numbered nine by the third century; Sulla increased their number to fifteen. By the Principate, their numbers swelled even further to an estimated 25 members.[5]
Roman Republic[edit]
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 his office, the lituus.[5]
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 BCE, the patricians held sole claim to this office; by 300 BCE, 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.[6]
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.[7]
Roman Empire[edit]
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).[8] 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.[9] In the Stoic cosmology the pax deorum is the expression of natural order in human affairs.[10]
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.[11]
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.
Augurs, auguria, and auspices[edit]
In ancient Rome the auguria (augural rites) were considered to be in equilibrium with the sacra ("sacred things" or "rites") and were not the only way by which the gods made their will known.
The augures publici (public augurs) concerned themselves only with matters related to the state. The role of the augur was that of consulting and interpreting the will of gods about some course of action such as accession of kings to the throne, of magistrates and major sacerdotes to their functions (inauguration) and all public enterprises. It sufficed to say that the augur or magistrate had heard a clap of thunder to suspend the convocation of the comitia.[12]
Since auguria publica and inaugurations of magistrates are strictly connected to political life this brought about the deterioration and abuses that condemned augury to progressive and inarrestable debasement, stripping it of all religious value.
Ancient tradition[edit]
According to Varro[13], 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.[3]
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.[14][15][3]
The vernisera auguria – we know only the name that implies a ritual related to the harvest.[16]
The terms augurium and auspicium are used indifferently by ancient authors.[17] 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[18] 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",[19] "to conduct the augurium, he observed the birds".
Categories[edit]
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, & fox)
ex diris (ominous events).
Only some species of birds (aves augurales) could yield valid signs[20] 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.[21]
Ritual[edit]
Magistrates endowed by the law with the right of spectio (observation of auspices) would establish the requested the 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)[22][23] and purified (effari, liberare).[24]
The enunciation of the requested auspicia that began the observation portion of the ceremony was called legum dictio.[25] 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).[26]
The prototype of the ritual of inauguration of people is described in Livy's[27] description of the inauguration of king Numa Pompilius:
The augur asks Jupiter:[28] "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.
Precedence[edit]
Since the observation was complex, conflict among signs was common.[29] A hierarchy among signs was devised: e.g. a sign from the eagle would prevail on that from the woodpecker and the ossifragae (parra).[30]
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.[31] Cicero condemned the fraudulent use and denounced the decline in the level of knowledge of the doctrine by the augurs of his time,[32] but in fact the abuse developed from the evasion negative signs, described in the next subsection.[citation needed]
Evasion[edit]
The interpretation of signs was vast and complex, and magistrates devised protective tricks to avoid being paralysed by negative signs.[33] Against the negative auspicia oblativa the admitted procedures included:
actively avoiding seeing them
repudiare – refuse them through an interpretative sleight of hands
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
renunciatiatio – making a distinction between observation and formulation
vitia – resorting to acknowledging the presence of mistakes
repeating the whole procedure.
Attus Navius[edit]
Contrary to other divinatory practices present in Rome (e.g. haruspicina, consultation of the libri Sibyllini) augury appears to be autochthonous: originally Latin or Italic. The art has its roots in the prehistory of the Italic people and is attested in the Iguvine Tables (avif aseria) and among other Latin tribes.
The very story or legend of the foundation of Rome is based on augury, i.e. the ascertaining of the will of gods through observation of the sky and of birds. Romulus and Remus indeed acted as augurs and Romulus was considered a great augur throughout the course of his life.
The character that best represented and portrayed the art however was Attus Navius. His story is related by Cicero:
He was born into a very poor family. One day he lost one of his pigs. He then promised the gods that if he found it, he would offer them the biggest grapes growing in his vineyard. After recovering his pig he stood right at the middle of his grape yard facing South. He divided the sky into four sections and observed birds: when they appeared he walked in that direction and found an extraordinary large grape that he offered to the gods.
His story was immediately famous and he became the augur of the king (see above the episode with king Tarquinius narrated by Livy). Henceforth he was considered the patron of the augurs.[34]
See also[edit]
Auspex
Auspicious
The dispute between Romulus and Remus over the founding of Rome (and their attempt to resolve it by augury)
De Divinatione
Haruspex
Omen
Ornithomancy
Notes[edit]
Jump up ^ Brent (1999), p 20.
Jump up ^ Brent (1999), pp 17, 20: Brent describes augury as the "spiritual equivalent of consulting the polls".
^ Jump up to: a b c P. Catalano (1965). Linee del sistema sovrannazionale romano. Turin, IT: Giappichelli. pp. 40 note 20, p. 60 note 86, 273–280, 346–351.
Jump up ^ Livy, VI.41: auspiciis hanc urbem conditam esse, auspiciis bello ac pace domi militiaeque omnia geri, quis est qui ignoret?
^ Jump up to: a b Martha W. Hoffman Lewis (1955). The Official Priests of Rome under the Julio-Claudians. Rome, IT: American Academy. pp. 9–12.
Jump up ^ Cicero replaced Publius Crassus after the latter's death at Carrhae.
Jump up ^ Brent (1999), pp 21-25, 19,20: citing Cicero, De Natura Deorum, 2.4.
Jump up ^ Rosenstein (1990), pp 57-58: the post hoc search for vitium in Republican ritual seems motivated by a need to limit aristocratic responsibility for military disaster, and offer some protection against accusations of incompetence by rivals.
Jump up ^ Brent (1999), p 48, citing Lucan, Pharsalia, 1.522-605: "as if the stars themselves had strayed from their courses".
Jump up ^ Brent (1999), pp 17-18.
Jump up ^ Brent (1999), p 59: citing Suetonius, Augustus 31.1-2. cf. official reactions to "foreign cult" during the Punic crises, above.
Jump up ^ Cicero, De Divinatione, 2.72–73
Jump up ^ Varro, Lingua Latina, 5.53
Jump up ^ Pliny Nat. Hist. 18.14
Jump up ^ Festus, p. 386 L2
Jump up ^ Paulus ex Festus s.v. p. 467 L2: "auguria messalia".
Jump up ^ e.g. in Cicero, De Legibus, De Divinatione.
Jump up ^ G. Dumezil (1974). La religion Romaine archaique. Paris.
Jump up ^ Varro, Lingua Latina, 5.83
Jump up ^ Cicero, De Divinatione, 2.76
Jump up ^ Festus, p. 348 L2; Varro, Lingua Latina, 6.76
Jump up ^ Maurus Servius Honoratus, In Vergilii Aeneidem commentarii, 3.89
Jump up ^ U. Norden (1939). "Die Spruchformel des Augur auf dem Burg". Aus Altroemischer Priestenbuchen. pp. 3–106.
Jump up ^ Varro, Lingua Latina, 7.8–10
Jump up ^ Maurus Servius Honoratus, In Vergilii Aeneidem commentarii, 3.89
Jump up ^ Varro, Lingua Latina, 7.7
Jump up ^ Livy, Ab Urbe Condita, 1.18, 5.10
Jump up ^ signa belong to Jupiter
Jump up ^ Maurus Servius Honoratus, In Vergilii Aeneidem commentarii, 4.462
Jump up ^ Maurus Servius Honoratus, In Vergilii Aeneidem commentarii, 2.374
Jump up ^ Cicero, De Divinatione, 2.72–73
Jump up ^ Cicero, De Divinatione, 1.25; Leg. Agr., 2.32 and 2.34
Jump up ^ See Ovid, Fasti 3.339–344, for an instance in the conversation between king Numa and Jupiter.
Jump up ^ Cicero, De Divinatione, 1.17
Sources[edit]
Beard, M.; North, J.; Price, S. (1998). Religions of Rome: A History. Cambridge University Press.
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. s.v. augures.
Rosenstein, Nathan S. (1990). Imperatores Victi: Military defeat and aristocratic competition in the middle and late Republic. Ark.CDlib.org. Berkeley, CA: University of California Press.
External links[edit]
article Augurium in Smith's Dictionary of Greek and Roman Antiquities
Chisholm, Hugh, ed. (1911). "Augurs". Encyclopædia Britannica. 2 (11th ed.). Cambridge University Press. pp. 903–904.
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