The topos of Divine Testimony in Luke-Acts. James R. McConnell

as everything that is brought in from some external circumstance in order to win conviction. Now it is not every sort of person who is worth consideration as a witness. To win conviction, authority is sought; but authority is given by one’s nature or by circumstances. (Top. 19.73)

Thus, Cicero’s concept of an external locus is based almost exclusively on the testimony of others.148 He warns, however, that effective testimony is produced only by those who exhibit some type of authority, either through the nature of the witness or the circumstances in which the witness finds him or herself. Cicero then continues, defining what he means by authority through nature or circumstances:

      Authority from one’s nature or character depends largely on virtue; in circumstances there are many things which lend authority, such as talent, wealth, age, good luck, skill, experience, necessity, and even at times a concurrence of fortuitous events. For it is common belief that the talented, the wealthy, and those whose character has been tested by a long life, are worthy of credence. (Top. 19.73)

      Thus, authority from character can only be attributed to those who are virtuous, while authority from circumstances is based on wealth, talent, and a character which has been proven through many experiences in life, for “people generally put faith in those who are experienced” (Top. 19.73).

      After a short digression in which he discusses the loci of necessity (which is a sub-topic of experience), and “the concurrence of fortuitous events,” Cicero turns his attention back to the testimony of one who possesses authority due to a virtuous character. He states,

The testimony which produces conviction through virtue is of two kinds; one sort gets its efficacy by nature, the other acquires it by hard work. That is to say, the surpassing virtue of the gods is the result of their nature, but the virtue of men is the result of hard work. The testimony of the gods is covered thoroughly enough by the following: first, utterances, for oracles get their name from the fact that they contain an utterance (oratio) of the gods; secondly, things in which are embodied certain works of the gods. First, the heavens themselves and all their order and beauty; secondly, the flight of birds through the air and their songs; thirdly, sounds149 and flashes of fire from the heavens,150 and portents given by many objects on earth, as well as the foreshadowing of events which is revealed by the entrails (of sacrificial animals). Many things also are revealed by visions seen in sleep. The testimony of the gods is at times adduced from these topics in order to win conviction. (Top. 20.76–77)

A human is virtuous through hard work; the gods, however, are virtuous simply because of who they are.151 And the virtuous testimony of the gods is possible through several ways listed above, examples of which I will provide in this chapter and explore throughout chapters three through six of the present study.

Other ancient authors also demonstrate that the concept of divine testimony was not limited to Cicero.152 The author of Rhet. Her. is familiar with this form of proof. In the section in which he describes the epilogoi within the speech (noted above), ten sources of loci are listed for use within the epilogos. The first listed is the locus of authority, and includes a form of divine testimony:

The first commonplace [Primus locus] is taken from authority, when we call to mind of what great concern the matter under discussion has been to the immortal gods, or to our ancestors, or kings, states, barbarous nations, sages, the Senate; and again, especially how sanction has been provided in these matters by laws. (Rhet. Her. 2.30.48)153

      Quintilian also mentions divine testimony as a source of proofs, and seems to follow the author or Rhet. Her. closely. He does so after his introduction to loci (Inst. 5.10.20; cf. the discussion above) and in the context of arguments drawn from outside the subject matter. The general category in which divine testimony is found is that of authority (Inst. 5.11.36). Specifically, proofs from authority are “opinions which can be attributed to nations, peoples, wise men, distinguished citizens, or famous poets” (Inst. 5.11.36–37). After discussing these categories, and also including proverbial wisdom, Quintilian then states:

Under this head, and indeed as the first item, some put the Authority of the Gods, which is derived from oracles . . . This is a rare thing, but can be of use . . . When these belong to the Cause, they are called “divine testimonies”; when they are adduced from other sources, they are Arguments. (Inst. 5.11.42)154

      Thus Quintilian, while his description is not nearly as comprehensive as Cicero’s, does demonstrate that he was aware of this form of proof.

Finally, the author of Art of Political Speech is also aware of this method of proof. In the section on proofs (περί πιστεύων) and within the context of discussing the most typical topoi, the author concludes his list of topoi with the following: “Judgment will be taken from that of gods, heroes, prose writers, philosophers, poets [Κρίσις δὲ ληφθήσεται άπὸ θεῶν, ἀπὸ ἡρώων, ἀπὸ συγγραφέων, άπὸ φιλοσόφων, άπὸ ποιητῶν]” (Anonymous Seguerianus, Art of Political Speech 181 [Dilts and Kennedy]). This is similar to Quintilian’s statement above, indicating perhaps that Quintilian is one of the author’s sources, or that they are both drawing from a common tradition.155

      Therefore, Cicero and other authors of ancient rhetorical handbooks emphasize a particular topos/locus, one that is “inartificial” or “external” to the case being argued, and is based on the testimony of one in authority. The authority of the witness is based on many factors, including the witness’s age, social standing, wealth, experience, and virtue. According to Cicero, because the gods are virtuous by their very nature (while human beings have to work to achieve virtue), they are the ultimate authorities which one can call as witnesses. The gods, therefore, can be tapped as a source of “divine testimony” [divina testimonia]. This testimony comes in many forms, including through oracles, sounds and visible emanations from the sky, dreams and visions, and the entrails of sacrificial animals. Many examples of these forms of testimony can be found in ancient speeches and treatises; it is to these examples that I now turn.

      Application of the topos of Divine Testimony in Speeches and Treatises

      Oracles as Divine Testimony

In his discussion of proof through divine testimony, Quintilian provides the example of the oracle at Delphi stating that Socrates was the wisest of all human beings (see Inst. 5.12.42). The specific statement to which Quintilian refers is found in Plato’s Apology (20e-21a) in the context of Socrates’s defense before his Athenian accusers.156 Cicero also refers to this statement in various contexts. For example, in De amicita, Cicero argues against the non-traditional view that “soul and body perish at the same time, and that all things are destroyed by death” (4.13). In doing so, he cites Socrates’s view that human souls had their origins in God; he prefaces this remark by stating that Socrates was judged to be the wisest of all human beings by the oracle of Apollo (4.13).157 Another oft-quoted oracle which serves as proof in speeches and treatises is the famous inscription at Delphi, γνῶθι σεαυτόν. Seneca, in addressing Marcia’s grief over the loss of her son, argues that all humans are mortal, and should therefore become accustomed to the idea that all will one day pass away. He then cites the Delphic inscription, stating that this “clearly, is the meaning of that famous utterance attributed to the Pythian oracle” (Marc. 11.2–3).158

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