1 Earliest Rome

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8.7 Priests of Magna Mater the dead man was worth 50, 000 . But anyway, it was a charming do — even if we did have to pour half our drinks over his poor old bones.' 1. Seviri, like Roman magistrates, were accompanied by official attendants. 2. The narrator, Encolpius, a guest at the party. 3. A fellow guest. 4. Garlands and unguents were commonly used on ceremonial occasions. 5. The host, who was also a sevir Augustalis. 6. Habinnas has been at a funerary celebration {novendtalis) given at the tomb after nine days of mourning for the dead; see 4.13. 8.7 'Oriental' priests at Rome: priests of Magna Mater Alongside the priests of traditional state cults at Rome, was a range of very different, priestly officials associated with the cults of Magna Mater, Isis and other of the so-called oriental' cults in the city. It is even harder to reconstruct any clear picture of the character of these priesthoods than of the traditional priesthoods of the city. They were in any case very varied, with individual cults having many different types of officials - full-time, part-time, male, female, and so on. But even more problematic is how to assess the wild, dangerous, odd' image of these priests often presented in Roman literature, and to judge how far that image reflects the 'real life' character of the priests. In this section we discuss the priests of Magna Mater, in the next those of Isis. See further: R. L. Gordon (1990c) 245-8*; and (with specific reference to the cult of Magna Mater) Beard (1994)*; see also 2.7; 5.6; 6.7. 8.7a Restrictions on Roman involvement in the cult of Magna Mater The cult officials of Magna Mater provided a notorious example of the strangeness and 'difference' of oriental cults and their priests. In this passage Dionysius claims that no native Roman was allowed to take part (as a worshipper or official) in the more 'foreign' elements of the goddess' rituals. We do not know how accurate this claim is, or (if accurate) how long the ban lasted. But, whether true or not, it represents a clear attempt to mark a separation between 'oriental' rites (and priests) and 'proper' Roman traditions. See further: Vol. 1, 97-8, 164-6, 280-1, 337-9; Wiseman (1984); Wiseman (1985) 201-5*. Dionysius of Halicarnassus, Roman Antiquities II. 19.3—5 The most striking thing of all, in my view, is this: despite the influx into Rome of countless foreigners, who are under a firm obligation to worship their ancestral gods according to the customs of their homeland, the city has never officially emulated any of these foreign practices — as has been the case with many cities in the past; but even though the Romans introduced various rituals from abroad on the instructions of oracles, they have got rid of all the fabulous mumbo-jumbo and celebrate them according to their 209
8. P R I E S T S A N D P R I E S T E S S E S own customs. The rites of the Idaean Mother 1 are an example of this. For the praetores conduct sacrifices and games 2 in her honour every year along Roman lines, but her priest and priestess are Phrygian; 3 and it is they who carry the image in procession around the city, begging for alms (as is their custom), wearing medallions on their breasts and beating their tympana, while their followers play tunes on the flute in honour of the Mother of the Gods. But by a law and decree of the senate no native-born Roman walks through the city dressed in bright clothes, 4 begging for alms or accompanied by flute players, nor worships the goddess with wild Phrygian ceremonies. So careful are the Romans to guard against religious practices that are not part of their own traditions; and they abominate all empty pomp that falls below proper standards of decency 4;' 1. Magna Mater (or Cybele). For her rites, see 5.6a and b; 6.7. 2. The Megalesian games, 4-10 April; see 3.3a (with n. 2); 3.3b. 3. That is, from the home of the goddess in Asia Minor. It is not clear which of the many cult officials of Magna Mater Dionysius is referring to here. The description that follows seems very like whar we know of xhe galli (see 8.7b and c) - the castrated male priests of" the goddess; but Dionysius seems to have in mind both male and female officials - and the gallt were always (castrated) males. 4. The galli wove brightly coloured clothes (see below 8.7b). 8.7b The eunuch 'gallus' Juvenal, Satires 6.511--21 Juvenal here satirizes a gallus, a eunuch priest of Magna Mater. But his main target is the Roman women who follow the gallus and accede to his ridiculous demands. Further extracts from this poem are given at 12.4d and 13.4. See further: Graillot (1912) 287-319; Nock (1925); Sanders (1972) cols. 984-1034; Vermaseren (1977a) 96-100*; for Juvenal's misogyny, Henderson (1989). Look, in come the devotees of frenzied Bellona 1 and of the Mother of the Gods. And in comes the huge eunuch - the one that the rest of the obscene gang must honour. Long ago he grabbed a bit of broken pot and sliced through his soft genitals, 2 and now before him the howling crowd, with their tambourines, give way. His vulgar cheeks are covered by a Phrygian bonnet. Loudly he proclaims that the lady should beware the coming of September and its winds — if she does not purify herself with a hundred eggs and present him with her rich red, cast-off gowns 3 so that any sudden calamity that threatens may pass into the clothes and she may make expiation for the whole year to come. 4 210 1. The goddess Bellona was commonly associated with Magna Mater. At Ostia, for exam ple, there was a temple of Bellona within the precinct of Magna Mater. 2. The galli were *^casrrated, using (it was said) a broken piece of pottery or a stone. 3. This is a parody of the priests' practice of begging; predictably the gallus is after cast-off women's clothes in bright colours. 4. The joke is that the clothes are to act as a 'scapegoat' for the woman's sins - but are not (as you would expect with a scapegoat) to be destroyed; instead they are to be handed over to the gallus.
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VOLUME 2 A Sourcebook M A R Y BEARD
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Acknowledgements We would like to e
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Judaism and Christianity) whose ori
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Preface xii the religion of early R
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Conventions and abbreviations XIV I
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I EARLIEST ROME 2 Scullard (1981) 1
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1 EARLIEST ROME Ovid, Fasti n.639-4
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I EARLIEST ROME would have been die
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T EARLIEST ROME words when he cross
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I EARLIEST ROME Miletina, to the th
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I EARLIEST ROME Pliny, Natural Hist
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I EARLIEST ROME 14 See further: Cas
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I EARLIEST ROME Livy History 1.45 1
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I EARLIEST ROME AE{1979) 136 The co
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I EARLIEST ROME buik himself, there
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I EARLIEST ROME 22 ] .7c(ii) Hephae
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I EARLIEST ROME literal truth of th
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2 The deities of Rome 26 Throughout
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28 THE DEITIES OF ROME 1. Trajan -
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2. THE DEITIES OF ROME sometimes is
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2. THE DEITIES OF ROME Ovid, Fasti
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2. THE DEITIES OF ROME 2.3 The deif
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2. THE DEITIES OF ROME 'schools' of
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2. THE DEITIES OF ROME no substance
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2. THE DEITIES OI' ROME 2.7e Magna
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2. THE DEITIES OF ROME Livy, Histor
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1. THE DEITIES OF ROME 52 1. Antoni
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2. T H E DEITIES OF ROME Pectillus
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2. THE DEITIES OF ROME V. Väänän
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3 The calendar 60 The official stat
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3 . T H E C A L E N D A R Deerassi
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3- T H E C A L E N D A R G VINAL.
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4 Religious places 78 This chapter
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4· R E L I G I O U S P L A C E S 8
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4· RELIGIOUS PLACES 4.2b Reconstru
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RELIGIOUS FLAGES 4.13 The house-tom
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5 Festivals and ceremonies 116 Ritu
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•). FESTIVALS AND CEREMONIES 136
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6 Sacrifices 148 Animal sacrifice,
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6. SACRIFICES 150 Frieze from the a
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6. . S A C R I F I C E S 8. Addenda
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6. S A C R I F I C E S 6.3c The exp
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11 Threats to the Roman order 260 R
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348 Paul and Peter pray for Victor.
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13- P E R S P E C T I V E S Let us
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decemviri (sacris faciundis) see qu
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eligio (proper religious observance
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Deities and their epithets 370 Fort
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Bibliography 372 Cassius Dio, Roman
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Paul, Opinions: this work, compiled
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Attridge, H. W. (1978) 'The philoso
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Bibliography 378 Politics in the He
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Cameron, Averil (1969) 'Perronius a
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Bibliography 382 de See. Croix, G.
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Frickel, J. ( 1984) Hellenistische
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Gruen, E. S. (1990) Studies in Gree
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Kirsch, J. P. (1924) Der stadtrömi
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Bibliography 390 Long, A. A. (1974)
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Bibliography 392 Nock, A. D. (1925)
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Potter, D. (1991) Prophecy and Hist
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(1992) 'The religious roles of Roma
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Syme, R. (1978) 'Thepomerium'm the
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Walker, S. and Burnett, A. (1981) T
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Details of illustrations 1.5b(ii) L
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Detaih ofillustrations 404 6. If Re
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Gaius, Institutes ll. 1—11: 10.4c
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CI/72, 476, 523: 12.6d CILl 2 . 101
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General index References are to tex
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General index Dioscuri, see Castor
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General index festivals, sacrifices
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General index Tarquin the Elder (ki
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