1 Earliest Rome
1 Earliest Rome 1 Earliest Rome
1.0.3 Rebttions with foreign powers (B) . . . and for the other athletic contests, assigning the right prizes to each; setting np as prizes for dedication no fewer than three weapons, having inscribed on them the contest; in all these matters showing the greatest 'zeal, worthy of our People's piety to the divine and of our gratitude towards the Romans. In the organization and administration of these contests, the gymnasiarchs of the young men shall participate as well as the priest, so the contests can be as splendid as possible. On the 28th day of the same month he shall put on in the children's palaestra the contest of the torch-race and the other athletic games, for which he shall provide suitable organization. The supervisors of the children's education shall co-operate in the organization and administration of this contest. The dedication of the arms set up as prizes in the Roman Games shall take place for the present in the gymnasium of the young men, but eventually, when the temple of Roma has been completed, in the Romaion . 6 There shall take place on the first day of each month the sacrifice by the priest of a fully grown victim to the Roman People and to Roma; the priest shall receive from the treasurer of the prytany ten drachmae for this sacrifice. 7 On 7th Thnrgelion , there shall be a sacrifice of a fully grown ox by the aisymnetes 1 to the Roman People and to Roma and he shall give the priest the perquisites as laid down; on 12th Metageitnion, he shall sacrifice in the same way and give the perquisites. But should the office of aisymnetes be purchased by the god, let the god's prosetairoi sacrifice the fully grown victims on both these days and give the perquisites to the priests.'' On 18th Boedromion , the fifty archontes w shall sacrifice a fullv grown pig and give the perquisites [to the priest. . . ] 1. It was common practice for a rich, patriotic citizen to purchase the right to nominate the priest or priestess, acquiring honour and funding tiie culr. 2. Local officials. 3. The stephanepbonn (wreath-wearer) was the title of the annual official who gave his name to the year. The date is not certain, but was probably around 130 B.C. 4. The ephebes were the young men undergoing training; the gymnasiarch was responsi ble for organizing and financing that training. See 12.6fn. 1. 5- The priests had the right to take certain choice curs from the sacrificial meat. 6. The uncompleted temple supports, but does not prove, the idea that the cult is new to Miletus at this date. 7. A prytany is a division of the civil year, so this may be a different- treasurer from the one who made the annual payment ol 60 drachmae above. 8. It is possible that the aisymnetes is another title for the stephanephoros. 9. If no patriotic purchaser came forward to pay for a religious office, temple-funds were used instead and the god was said to have purchased the office himself. In this event, other officials, prosetairoi- more junior officials attached to tribes (sub-divisions of the citizens) - cany out the sacrifice on the god's behalf. 10. The fifry archontesare a Roman innovation at Miletus, intended to provide oligarchic control of the city. 247
10. R O M E O U T S I D E R O M E AE(1977) 816 10.3b Evocatio at Laura Vetus (c. 75 B.C.) The traditional Roman ritual of evocatiowas a procedure whereby the Romans 'summoned away' the gods or goddesses of any enemy city by offering them a new home in Rome itself (for the case of Juno of Veii, see 2.6a). This inscription was found on the site of Isaura Vetus, a town in Asia Minor, captured by the Romans (under the command of Gaius Servilius) in 75 B.C. It seems to record a vow of evocatio leading to the foundation of a cult not in Rome, but in its original (though now Romanized) location in the province. The text, in Latin, is inscribed on a building-block and may therefore have been set into whatever shrine was built. See further: Vol. 1, 132-4; Hall (1973); Le Gall (1976). Servilius, son of Gaius , the imperator, defeated the enemy, took Isaura Vetus and sold those he captured there. Whether it was god or goddess 1 who provided protection for Isaura Vetus, he fulfilled his vow. 248 1. The name, and even the gender, of the protecting deity of the enemy city might be uncer tain. The text of the vow of evocatio supposedly used by the Romans at Carthage in 146 B.C. (Macrobius, Saturnalia III.9) also uses this formula'whether it be god or goddess...'. 10.4 Roman religious authority outside Rome Did Roman religious rules generally apply outside Rome? There was, according to the legal writer Gaius (10.4c), a sharp distinction between the applicability of the religious law at home and in the provinces. Lawyers' theoretical formulations do not always reflect practice; but the other evidence seems to confirm that in Rome and Italy the ruling of Roman priests was authoritative; and that it was only for convenience or courtesy that these principles were applied in the provinces. See further: Vol. 1, 320-1, 337-9. 10.4a Altar restored by decree of the 'quindecimviri sacris faciundis' (A.D. 213) The inscription was found at Terracina (about half-way between Rome and Naples), but may well have come originally from nearby Circeii, a Roman colonia where we know there was an important cult of Circe. Circe was the daughter of the Sun-god, Helios; under the name of Apollo, he was the inspirer of prophecy and the god of the quindecimviri themselves. This connection may explain the direct intervention of the Roman priests here. See further: R. E. A. Palmer (1974) 239.
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10. R O M E O U T S I D E R O M E<br />
AE(1977) 816<br />
10.3b Evocatio at Laura Vetus (c. 75 B.C.)<br />
The traditional Roman ritual of evocatiowas a procedure whereby the Romans<br />
'summoned away' the gods or goddesses of any enemy city by offering them a<br />
new home in <strong>Rome</strong> itself (for the case of Juno of Veii, see 2.6a). This inscription<br />
was found on the site of Isaura Vetus, a town in Asia Minor, captured by<br />
the Romans (under the command of Gaius Servilius) in 75 B.C. It seems to<br />
record a vow of evocatio leading to the foundation of a cult not in <strong>Rome</strong>, but<br />
in its original (though now Romanized) location in the province. The text, in<br />
Latin, is inscribed on a building-block and may therefore have been set into<br />
whatever shrine was built.<br />
See further: Vol. 1, 132-4; Hall (1973); Le Gall (1976).<br />
Servilius, son of Gaius , the imperator, defeated the enemy, took Isaura Vetus<br />
and sold those he captured there. Whether it was god or goddess 1<br />
who provided<br />
protection for Isaura Vetus, he fulfilled his vow.<br />
248<br />
1. The name, and even the gender, of the protecting deity of the enemy city might be uncer<br />
tain. The text of the vow of evocatio supposedly used by the Romans at Carthage in 146<br />
B.C. (Macrobius, Saturnalia III.9) also uses this formula'whether it be god or goddess...'.<br />
10.4 Roman religious authority outside <strong>Rome</strong><br />
Did Roman religious rules generally apply outside <strong>Rome</strong>? There was, according<br />
to the legal writer Gaius (10.4c), a sharp distinction between the applicability<br />
of the religious law at home and in the provinces. Lawyers' theoretical<br />
formulations do not always reflect practice; but the other evidence seems to<br />
confirm that in <strong>Rome</strong> and Italy the ruling of Roman priests was authoritative;<br />
and that it was only for convenience or courtesy that these principles were<br />
applied in the provinces.<br />
See further: Vol. 1, 320-1, 337-9.<br />
10.4a Altar restored by decree of the 'quindecimviri sacris faciundis' (A.D. 213)<br />
The inscription was found at Terracina (about half-way between <strong>Rome</strong> and<br />
Naples), but may well have come originally from nearby Circeii, a Roman colonia<br />
where we know there was an important cult of Circe. Circe was the daughter<br />
of the Sun-god, Helios; under the name of Apollo, he was the inspirer of<br />
prophecy and the god of the quindecimviri themselves. This connection may<br />
explain the direct intervention of the Roman priests here.<br />
See further: R. E. A. Palmer (1974) 239.
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