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Agrippa: The Philosophy of Natural Magic, Chapter LIII — Of Divinations, and the Kinds Thereof · 1 of 2 · tr. Henry Morley; L. W. de Laurence ed.

Chapter LIII, Section 1a

CHAPTER LIII. Of Divinations, and the Kinds Thereof . There are some other kinds of divinations, depending upon natural causes, which are known to every one in his art and experience to be in divers things, by which physicians, husbandmen, shepherds, mariners, and others, do prognosticate out of the probable signs of every kind of divination. Many of these kinds of divination Aristotle made mention of in his book of Times, amongst which Auguria and Auspicia are the chiefest, which were in former time in such esteem amongst the Romans that they would do nothing that did belong to private or public business without the counsel of the Augures. Cicero in his Book of Divinations largely declares that the people of Tuscia would do nothing without this art. Now, there are divers kinds of Auspicias, for some are called Pedestria ( i. e. ), which are taken from four-footed beasts; some are called Auguria, which are taken from birds; some are Celestial, which are taken from thunderings and lightnings; some are called Caduca ( i. e. ), when any fell in the temple, or elsewhere; some were sacred, which were taken from sacrifices; some of these were called Piacula, and sad Auspicia, as when a sacrifice escaped from the altar, or, being smitten, made a bellowing, or fell upon another part of his body than he should. To these is added Exauguration, viz., when the rod fell out of the hand of the Augure with which it was the custom to view and take notice of the Auspicium. Michael Scotus makes mention of twelve kinds of Auguries, viz., six on the right hand, the names of which, he saith, are Fernova, Fervetus, Confert, Emponenthem, Sonnasarnova, and Sonnasarvetus; and six on the left hand, the names of which are Confernova, Confervetus, Viaram, Herrenam, Scassarnova, and Scassarvetus. Expounding their names, he saith: Fernova is an augury when thou goest out of thy house to do any business, and in going thou see a man or a bird going or flying, so that either of them set himself before thee upon thy left hand, that is a good signification in reference to thy business. Fervetus is an augury when thou shalt go out of thy house to do any business, and in going thou find or see a bird or a man resting himself before thee on the left side of thee, that is an ill sign concerning thy business. Viaram is an augury when a man or a bird in his journey, or flying, pass before thee, coming from the right side of thee, and, bending toward the left, go out of thy sight, that is a good sign concerning thy business. Confernova is an augury when thou dost first find a man or a bird going or flying, and then rest himself before thee on thy right side, thou seeing of it, that is a good sign concerning thy business. Confervetus is an augury when first thou find or see a man or a bird bending from thy right side, it is an ill sign concerning thy business. Scimasarnova or Sonnasarnova is when a man or a bird comes behind thee and outgoeth thee, but before he comes at thee he rests, thou seeing of him on thy right side, it is to thee a good sign. Scimasarvetus or Sonnasarvetus is when thou see a man or bird behind thee, but before he comes to thee he rests in that place, thou seeing of it, is a good sign.
Related passages · 3 parallels
neoplatonism|Iamblichus: On the Mysteries|Chapter XV
Let us, therefore, pass on to the mode of divination which is effected through human art, and which possesses much of conjecture and opinion. But concerning this you say as follows: “ Some also establish the art of the investigation of futu…”
Both passages discuss the concept of divination through various natural signs and symbols, emphasizing the role of divine portents and the interpretation of these signs by humans. They share a common theme of using natural phenomena to predict the future, though they come from different traditions.
neoplatonism|Iamblichus: On the Mysteries|Chapter XVIIa
In the next place you inquire “ concerning the mode of divination, what it is, and what the quality is by which it is distinguished ,” which we have already explained, both generally and particularly. But you, in the first place, represent…”
Both passages discuss the concept of divination and the various methods or signs used to predict future events. They explore the role of divine or natural forces in these practices, showing a conceptual parallel in their focus on the mechanisms and validity of divination.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|21. The Science Of The Prophetsa
THIS chapter is consecrated to divination, which, in its broadest sense, and following the grammatical significance of the word, is the exercise of divine power, and the realization of divine knowledge. It is the priesthood of the Magus.…”
Both passages discuss the practice of divination and the various methods and interpretations associated with it. They share a conceptual focus on the art of divination, though they come from different traditions and use different terminology.