1 Earliest Rome

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9.4 Gods and mortals 9.4 Gods and mortals The emperors were not the only 'divine humans' in the Roman empire. Perhaps the deification of emperors was itself an impetus to the wider spread of divine status in other areas of Roman society. Or perhaps all these developments are symptomatic of an increasingly flexible perception of the boundary between humans and the gods in the Roman empire (see 2.8). That humans should turn out to be gods on earth was clearly a possibility; and the performance of miracles was prima-facie evidence of divinity. Christians, however, were committed to the view that the miracles proved divinity only in the case of Jesus; pagans were not so limited. 9 -4a Paul as Hermes Acts of the Apostles 14.8-18 This passage from the Acts of the Apostles shows how closely pagans could associate miracle workers (here Paul and Barnabas) with divinity in the first century A.D. The author is, of course, hostile to pagan conduct; and the dramatic tale may have served as an opportunity for a sermon to the gentiles - telling them to abandon their confused notions of deity and accept the true one. The story is set in south-west Asia Minor (modern Turkey), around A.D. 47. See further: Haenchen (1971) 424-34; Lane Fox (1986) 99-100*. there sat a certain crippled man, lame from birth, who had never been able to walk. He listened to Paul speaking; and when Paul looked back at him, he saw that he had the faith to be healed; so he said in a loud voice: 'Stand up straight on your feet.' The man jumped up and walked. There was a crowd watching what Paul did, and these people called out in the local language of Lycaonia: 'These are gods who have come down to us In the likeness of humans.' So they called Barnabas Zeus and Paul Hermes since he was the master of speech. And the priest of Zeus, whose temple was before the city, brought bulls and garlands to the gates and wanted to hold a sacrifice with the crowd. But when Barnabas and Paul heard this, they tore their clothes, rushed out into the crowd and said: 'What are you doing? We are humans too, of a nature just like your own, preaching to you that you should turn away from these empty ways and towards the living god who made the heavens and the earth and the sea and everything in them. In past generations he allowed all the nations to follow their own paths. And yet he did not let himself pass quite unwitnessed, giving benefits in the form of rain from heaven and times of harvest, filling us with food and our hearts with happiness.' But even speaking like this, they had a hard time to stop the crowds from performing the sacrifice to them. 229
9- I N D I V I D U A L S A N D G O D S 9.4b Gods as familiars Porphyry, Life of Plotinus 10 In this extract from his biography of the philosopher Plotinus (c. A.D. 205—70), Porphyry discusses Plotinus' 'familiar spirit'. It is assumed as common knowledge In this story that everyone has a familiar spirit; the surprise is that Plotinus' spirit turns out to be a god, not a spirit of some lower category. The belief that certain individuals were marked by special divine qualities was one that affected Christian and pagan experience alike. See further: Dodds (1965) 83-91; P. Brown (1978) 54-80*; Brisson (1992) 468-72. Plotinus had special gifts from his birth onwards. There was an Egyptian priest who came to <strong>Rome</strong> and met him through a friend. This priest offered to give a demonstration of his science and asked him to come to attend an evocation of his familiar spirit. 1 Plotinus was happy to agree. It was in the Isis temple that the evocation took place, because that, according to the Egyptian priest, was the only place he could find in <strong>Rome</strong> that was 'pure'. The spirit was conjured and asked to reveal himself, but it was not a spirit that appeared, but a god. The Egyptian cried out: 'You are blessed who have as your familiar a god and not a spirit of the lower orders.' There was no chance to ask any questions of the apparition, nor even to look at it for long, because another friend who was there, and who was holding some birds as an insurance, strangled them, whether because he was jealous or terrified.' Since Plotinus had a divine being as his familiar, he concentrated on it for a time with his divine eye. This experience caused him to write a book trying to explain the differences between familiars; it was called On the Spirit that Allotted Us to Himself. ,j- 230 1. The Greek word is daimon, which sometimes corresponds to our 'demon', bur is not necessarily a hostile spirit; the idea of a daimon attached to the individual goes back to Plato. 2. The idea seems to be that the birds would in some way offer protection to the partici pants, should the conjured spirit turn out to be dangerous. When they are strangled, for whatever reason, it would no longer be safe to proceed. 9.4c Souls as divine? Arnobius, a newly converted Christian, was well informed about the religious controversies of his day. He attacks pagan ideas and especially those of the neo- Platonists. But the views he advocates himself would not have been accepted by most Christians either, since he is vigorously denouncing the idea that human souls could have been made by the Creator God. See further: Festugiere (1940) 97-132; Courcelle (1963) 151-7*; for a more general survey, Le Bonniec (1982) 7-85; Frend (1987).
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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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2 The deities of Rome 26 Throughout
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28 THE DEITIES OF ROME 1. Trajan -
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4 Religious places 78 This chapter
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6 Sacrifices 148 Animal sacrifice,
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348 Paul and Peter pray for Victor.
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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 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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1 Earliest Rome

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