How Soothsayers Predicted the Future in the World of Asterix

In Astérix le Devin (Asterix and the Soothsayer), a mysterious seer named Prolix visits the Gaulish village and captivates its inhabitants with vague predictions. The story is a satire of superstition, but it also draws on real historical practices. This article explores how divination worked in the ancient world—both in Rome and Gaul—around 50 BCE, when Asterix’s adventures are set. We will look at the main types of divination, the role of Roman and Celtic soothsayers, and how these traditions were viewed in their societies. The book itself gives a great introduction, so go check it out as well.

The Role of Divination in Ancient Rome

In Roman times, divination (divinatio) was a formal and respected part of religion and politics. Romans believed that the gods sent signs to guide human affairs, and reading those signs was a sacred duty. The practice was so important that major decisions—such as battles, elections, and laws—could not proceed without it.

There were several official types of Roman diviners. Augurs read the will of the gods by studying the flight of birds, while haruspices, originally from Etruria, examined the internal organs of sacrificed animals. These specialists belonged to priestly colleges and operated under strict ritual rules.

Augury: Reading the Sky

Augury (auspicia) involved observing birds to determine divine favor or disapproval. The type of bird, the direction it flew, its cries, and its behavior all had symbolic meaning. For example, the appearance of certain birds from the right-hand side was considered auspicious, while others from the left could signal danger.

Augury was used to authorize important acts of state, such as the election of magistrates or the founding of a colony. The phrase “taking the auspices” remains in modern languages as a reflection of this ancient practice.

Haruspicy: Reading the Entrails

The haruspices were experts in extispicy, the interpretation of sacrificial entrails—especially the liver. A perfectly formed liver was a good omen; irregularities could signal divine disapproval. The best-known evidence of this art is the Liver of Piacenza, a bronze model showing how different parts of the liver corresponded to particular gods.

This method was not limited to Rome. It was practiced throughout the Mediterranean and may have influenced Celtic forms of divination that also involved sacrifice.

Omens, Dreams, and Lots

Romans also paid close attention to omens (omina): natural events such as lightning, earthquakes, or comets were interpreted as divine warnings. Dreams, too, were considered potential messages from the gods or the dead. Professional interpreters analyzed dream symbols to provide guidance, even to prominent figures like Cicero and Augustus.

Another common form of divination was the casting of lots (sortes). Sacred lots—such as the Sortes Praenestinae—were drawn or shaken from containers to reveal divine answers. The randomness of the draw was thought to reflect divine choice rather than chance.

The Rise of Astrology

By the first century BCE, astrology had become fashionable in Rome, following Greek and Babylonian models. Astrologers, known as mathematici, prepared horoscopes based on the positions of the planets and stars. Although the Roman Senate occasionally banned astrology for political reasons, it remained widely practiced and influential during the late Republic and early Empire.

Divination Beyond Rome: The Gaulish Druids and Vates

In Gaul, prophecy and divination were closely tied to the religious class of the Druids and Vates. Julius Caesar describes the Druids as priests, judges, and scholars who oversaw religious rituals and interpreted divine will. The vates were inspired seers and poets, believed to speak through divine inspiration.

Gaulish divination relied heavily on natural signs—the movements of animals, changes in weather, or the behavior of sacred trees and springs. Ritual sacrifice could also be used to predict outcomes, with Druids interpreting the way an animal fell or how its blood flowed.

While most Druids were men, ancient authors such as Strabo and Tacitus also mention female prophets among Celtic and Germanic tribes. These women, sometimes called sibyls by Roman observers, were revered for their visions and oracular powers.

Divination and Society

By 50 BCE, official Roman divination had become a highly organized institution, while Celtic prophecy remained more mystical and nature-based. Roman elites often viewed private soothsayers and wandering prophets with skepticism. Writers like Cicero argued that true religion was valuable for civic order but warned against charlatans who used superstition for profit.

This contrast between state-sanctioned diviners and self-proclaimed prophets provides the perfect backdrop for Asterix and the Soothsayer. The album’s false soothsayer Prolix preys on fear and ignorance, echoing the same tensions that existed in real Roman society.

A Note on Names: Prolix and Xinix

In the original French version of Asterix and the Soothsayer, the soothsayer is named Prolix—from the Latin prolixus, meaning “verbose” or “long-winded.” It humorously reflects his endless stream of meaningless predictions.

In the Dutch translation, his name becomes Xinix, which is even more playful. When pronounced aloud, “Xinix” sounds like “ik zie niks”—Dutch for “I see nothing.” The pun is perfect: the soothsayer claims to see the future, yet his very name reveals that he sees nothing at all. It’s a clever localization that preserves the spirit of Goscinny’s humor for Dutch readers.