1 Earliest Rome

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3. That is, Tiberius. 4. That is, in provincial cults of the emperor. 10.6b The Jewish view Philo, Embassy to Gams 355-7 Isidorus, that bitter sycophant, 1 10,6 Reactions to emperor-worship As a result of conflicts between Jews and Greeks in the Egyptian citv of Alexandria (see 12.6f and, for another extract from this text, 12.6c(ii)), which had come to a head with rioting and anarchy in the summer of A.D. 38, two delegations were sent to the Emperor Gaius - a Jewish one, led by Philo, and a Greek one. The Jewish objective was to secure, or if possible improve, their rights in the city, and especially their religious liberty; they particularly wished to be exempted from any orders to sacrifice to the emperor as a god. Philo here offers a vivid, polemical and, no doubt, highly embellished account of the exchanges between the emperor and the Jews, published after Gaius' death. See further: Vol. 1, 361-2; Smallwood (1961); (1976) 220-55*; Barrett (1989) 182-91*; R. Williamson (1989) 5-18*. realizing that Gaius enjoyed being offered titles beyond human nature, said: 'You are going to hate these Jews here, my lord, and their fellow- countrymen more than ever when you hear about their ill-will and impiety towards you. For when all humanity was offering sacrifices of gratitude for your recovery, these were the only ones who could not bear to perform sacrifice. By "these" 1 mean to include all the other Jews as well.' At that we all shouted out together, 'Lord Gaius, we are being slandered; we did sacrifice — we sacrificed whole hecatombs. And we did not just sprinkle blood on the altars (as some people do) and then take the meat home for feasting and celebrations, but put the whole offering into the sacred flame to be burned up. 2 We have already done this not just once but three times: the first time was on your accession as emperor; the second was on your recovery from that dreadful illness that the whole world suffered with you; the third was in expectation of your triumph in Germany.' 5 'It may be true,' Gaius replied, 'that you did sacrifice but you sacrificed to somebody else, even if it was on my behalf. So where's the merit in that? You did not sacrifice to me.' 4 Immediately we heard that, following on his previous remark, we were seized by a violent trembling, such that it was beyond all concealment. 1. Isodorus was the leader of the Greek, anti-Jewish delegation. 2. Philo is referring ro one of the standard Jewish forms of sacrifice - rhe daily burnt offer ings in the temple; and (with apparent gross tactlessness) he suggests that it is far prefer able to rhe standard form of pagan sacrifice, in which the meat is consumed at the end ot the ritual; see Yerkes (1953) 126-46. 3. The accession of Gaius. March, A.D. 37; the illness, September/October A.D. 37; the pro posed German expedition, summer A.D. 39. 4. For the distinction between sacrifice 'to' and 'on behalf of the emperor, see Price (1980j. As he shows, sacrifice on behalf of (rather than 'to') the emperor was common. 259
11 Threats to the Roman order 260 Roman thinking about illicit versions of religious practices, which might threaten the religious and hence socio-political order, is the theme of this chap ter. Laws defined illicit use of'drugs' for poisoning and magic (11.2) and illicit forms of divination (11.7); a law regulated clubs and associations (11.9), and trials were held for foreign superstitio (11.10). In the republican period there were tears about foreign Pythagorean philosophy (11.1), and in the empire about the magi (11.3). the Jews (11.8), the Christians (11.11) and the Manichees (11.12). We also present here texts that reveal something of the actual practices that were so condemned: love magic (11.4), curse tablets (11.5) and magical revelation (11.6). Other chapters explore these practices further: divination (7.7), Judaism (12.6) and Christianity (12.7). But the con version of Constantine in A.D. 312 changed the old rules: the Christian church now received imperial benefactions (11.13), and towards the end of the fourth century it was now traditional sacrifice that was banned as a superstitio (11.14). See further: Vol. 1, ch.5. 11.1 Burning of the Books of Numa (181 B.C.) Aparr from the action against the followers of Bacchus (12.1), there was little attempt under the Republic to destroy or repress tin-Roman practices. But five years after the Bacchanalia affair there seems to have been further reaction against a foreign 'threat', the philosophy of the Greek Pythagoras: Pythagorean treatises supposedly discovered in the tomb of King Numa (1.2) were burned on the order of a magistrate. There are problems with the story: Numa pre dated Pythagoras by 150 years, and the sources disagree about the number and content of the books; there is however no disagreement that some books were destroyed. It may be that the 'discovery' of the books was a deliberate attempt on the part of some members of the Roman elite to foist some new religious or philosophical doctrine on the Romans under the guise of attributing them to Numa. See further: Delatte (1936); Gage (1955) 328-38; Pailler (1988) 623-703; Gruen (1990) 158-70*; other sources: Virro in Augustine, The City of Cod VI 1.34; LivyXI..29; Plutarch, Life of Numa 11.
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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 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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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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4 Religious places 78 This chapter
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5 Festivals and ceremonies 116 Ritu
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6 Sacrifices 148 Animal sacrifice,
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6. SACRIFICES 150 Frieze from the a
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7 Divination and diviners 166 This
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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 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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