1 Earliest Rome

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Arnobius, Against the Gentiles n.37 9.5 Sickness and trouble If souls were, as the story runs, the offspring of the Lord, generated by the supreme power, they would in no way fall short of perfection themselves, being born of the most perfect virtue. They would all have shared a single mind, and a single accord. They would always have lived in the royal palace and never have given up the seats of bliss, in which they had learned and retained the most divine teachings; 1 never rashly have sought out instead these earthly regions, where they are twisted up in gloomy bodies all amongst the phlegm and the blood, the bags of shit and filthy urine-pots. But you might say that it was necessary for these areas to be inhabited and so that was why the omnipotent god sent out the souls, as though on a colonial venture. So, what good are human beings to the world? and what is this cause for which they are so necessary that it provides the reason why they have to live here and be tenants of an earthly body? Well, they bring some contribution to the completion of the whole mass; if they had not been added in, then the whole sum of the universe would have been incomplete and imperfect. So what? If there were no human beings, would the world cease to fulfil its functions? would the stars not go through their courses? would summer and winter not happen? would the winds' blasts die down and the rain not fail from the clouds, gathered and hanging above, so as to temper the droughts? In fact, all these things would run in their own courses and not depart from their normal order, even if the name of humankind had never been heard in the world and the whole orb of the earth still dwelt in the silence of an empty desert. 1. He is referring to the idea of Plato, much debated in this period, that the soul comes to earth already having memories of earlier experience. 9.5 Sickness and trouble The Roman gods offered help to the individual in times of sickness or trouble. Although rhe main focus of Roman religion (at leasr as it is represented to us in surviving literary texts) was not on the personal or emotional life of the worshipper, it could nonetheless be a resource for the private man or woman at times of crisis. One of the most enduring religious customs of the Graeco- Roman world (attested in literally thousands of surviving inscriptions) was the making of a vow, or promise to a god, to be fulfilled in rerurn for divine aid, when the crisis had passed away. See further: Vol. I, 34-5; Versnel (1981a). 9.5a A tenth for Hercules The vow here fulfilled is a particularly striking one, because it involved spending a tenth of the family fortune on a single vow to Hercules; the dedicants, the sons of the vower, are unspecific as to the troubles that led to the vow being 231
9- I N D I V I D U A L S A N D G O D S 7Z53411; ILLRP136 made. The inscribed text (c. 150 P.c.) comes from Sora, about 85 km. east of Rome. (See also Plutarch, Life of Sulla 55, for a tenth dedicated ro Hercules by Roman generals.) See further: Wissowa (1912) 277-9; Bayer (1926) 459-61. Marcus and Pubhus Vertuleius, sons of Gaius: The vow their father once vowed when in despair about his afflictions, desperate and in fear, has now been discharged through the offering of a tenth at the holy feast; his sons gladly dedicate the gift to Hercules, greatly deserving. Together they pray that they may be doomed many times to the fulfilling of such a vow. /I53513; OZvi.68 9.5b Eyesight restored This inscription, probably of early imperial date, was found on the road to Ostia outside Rome. See further: Brouwer (1989) 53-4*. Felix Asinianus, public slave of the pontifices, discharged his vow of a white heifer, gladly and sincerely to rustic Bona Dea Felicula 1 for the restoration of his eyesight. The doctors had abandoned him after ten months, but he was cured by favour of the Mistress and her remedies. All restored under the care of Cannia Fortunata. 232 1. For Bona Dea, see 8.2b; 13-4. 1 be name Felicula Is unknown anil might be either a local cult, or an invention derived from the name of Felix himself. 2. That is, the monument commemorating the miracle had been restored. 9.5c Help in illness Aelius Aristides was a prominent orator and public figure from Asia Minor (modern Turkey). On a visit to Rome, he suffered the first of his many illnesses which are recounted in his autobiographical Sacred Tales. These provide, in effect, a diarv of his health and of the measures he took to deal with his complaints and diseases. For us, it is an invaluable indication of the intermixture in his experience of what we should classify as rational or irrational treatments for his diseases, 'religious' cures alternating with 'scientific' ones. The incident recounted here took place at Smyrna (modern Izmir) during the great plague of A.D.165. See further: Festugicre (1954) 85-104; Behr (1968); Lane Fox (1986) 160-3*.
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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 spear, shiel
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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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3- T H E C A L E N D A R prevent ru
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3- T H E C A L E N D A R Degrassi (
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4 Religious places 78 This chapter
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RELIGIOUS FLAGES 4.13 The house-tom
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A C E S come to venerate the apostl
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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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7 Divination and diviners 166 This
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7 D I V I N A T I O N A N D D I V I
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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 Christ
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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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1 Earliest Rome

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