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I
ELIAS BICKERMAN
Co/zjwra/zo
COiVL^CTLdT/O
1
E. M. Smallwood, ///«rfraArçg /Ae AWac/pa/ar of Gaiar C/aai&ar
aW iVsra (1967), 145 ; 147. J. Beaujeu, ALa reAg/a» raaaz/«« à /'apa^a'« /'«w-
^>/Ve I (1955), 200. Abdera honors Hadrian as "Zeus of boundaries" because
he extended its territory : E. M. Smallwood, Z>ac»02«B/r ///»r/raAag rAe
iVt««^>a/er af A^raa, 7>a/a» aW AAaa&va« (1966), 448.
* R.
Etienne, As raAe 2«y>er/a/ da«r /a^>e«/»r»/e (1955), 232 ; 293 ; 417.
J. et L. in AAG" 74 (1961),
®
Robert, A«//. 825 ; 72 (1959), 459.
IO ELIAS BICKERMAN
* App. 2JC II 148 ; Dio Cass. LI 20, 8 ; Mart. VI 3 ; Min. Fei. Or/. 21.
®
Sext. Empir. vLA'. 7>A)v. I 35, translated by A.D. Nock, 33
(1953), 288.
3^AIF27 (1929).
CONSECRATIO II
* Cf. Aug. ,2«a«/. a«;/w. (PA XXXII 1080) : re/(g/o »era #»a re ««/' A>eo a«ràa
re/(ga/. On the other hand, Cicero says, that virtues such as Piety are deified
so that good men 7eor /pror /» a»/OT/r r»/r ro«/ora/or />«/e«/ (Ae£. II 28).
* Cic. A eg. II 31 ; /«». II 22, 66.
* Lact. 7«r/.
V 20 : /o/a ;» a««»o eo/e»/;r er/.
12 ELIAS BICKERMAN
i Aristotle (MAY II
ii, 1208 b ; cf.£7V VIII 7, 6, 1159 a), somewhat pedan-
tically,teaches that <ptXfac being a mutual affection, a god cannot avrtcpiXetaOat.
Thus (Sctottov yàp av eîb) et rtç cpah) cpiXeïv röv Ata. When Dio Chrysostomus
(XII 60) says that men desire to talk to the gods and to be with them, he
thinks of images of the gods.
CONSECRATIO 13
1
Tert. v4/w/. 10 ; Aug. Cm>. XXII 4 ; P. de Labriolle, Aa r&tfZ/o» 9
(1954), 4I9-
®
Cic. A/aZ. zfeor. II 62 (with Pease's note).
®
As Dio Cass. LVI 34, 2 shows, Romulus was not recognized as a god in
the state religion. His identification with Romulus obviated this difficulty :
;« deoraw «azveraw j2«ir/«ar exZ. A. Degrassi, /«rcr. /ZaÄae
XIII 3 (1963), E/eg/a, 86. The priests who performed the ancestral rites
for Quirinus did not need to care, priests, whether he was or was not
Romulus, and every one was free to speculate about the nature of Quirinus,
or any other deity.
* The scene
on the backside of an Augustean altar now in the Belvedere of
the Vatican Museum illustrates the verse of Horace (Cara?. Ill 3, 13). A
hero is carried upward in a chariot drawn by winged horses. I. Ryberg,
A/Ver 0/"Zfo JVa/« Äeüg/'o« /« üWd« ^4rZ (1953), pl. XIV Cbd/Z Plates IV 130.
The usual identification of the scene as representing the ascension of Caesar
is very doubtful.
i6 ELIAS BICKERMAN
i In the graecised narrative of the ÄfeZirarorp/tarer (XIV 824 ; XV 844) the souls
of Romulus and of Caesar reach the stars. On the difficult question of the
deification of Caesar, cf. J. P. V. Balsdon, C«ozto» 39 (1967), 150. More
recent studies of the topic have not advanced our knowledge.
®
Zhjg. XXXI 56 : />œw/«//>»r ere7>/az erZ. XXXI 57 : z«Zer /wzy/ser erre </er«Z.
Cf. Ael. Spart. JVjW. JV?. 22.
®
Sen. £>/a/. XII Po/)A) ; Dio Cass. LIX 11, 5. Cf. Luc. Ca/. 18.
17, 5 (<a/
* Cf. Veil. II124 : After the death of Augustus, eorpar e/ar AazraK/r iw»«r/Z>a r,
e.g.
«azzze« A>«0ra/azv. Some scholars conjecture that Titus' funeral urn wa s
deposited inside his arch. See J.-C. Richard, AHL 44 (1966), 355. But the
triumphal arch dedicated z//w 7z'Zo is not his temple. I would like to add tha t
CONSECRATIO 17
the relief on the summit of vault of Titus' arch does not represent his trans-
lation, as scholars believe. Titus is not flying upwards on the eagle, but
keeps his feet on the soil. The eagle is here an emblem of power.
* Verg. ^4e». V /a
47. Cf. J. Bayet, Ooyawrer eZ rz'Zw (1971),
366. Cic. II 22, 55.
®
Veil. II 75 ; Dio Cass. LVI 46, 5 ; Sen. £>/'a/. IX (Z?e Zra«#. a«/w.) 14, 9.
Cf. D. Pippidi, .Rer/wrfer jw /« œ/Ze (fer (1939), 75. On the use of
18 ELIAS BICKERMAN
the word Zrzvp/««» for a funeral monument, cf. J.-C. Richard, fLFJR 170
(1966), 133.
* Cic. -Ltfg.II 23, 58 : the decreed : /»raw />«£//««« «0« Tw/a/rre
re/igft>«£ oWjgar/.
CONSECRATIO
III (1943), 33 ;Verg. ^4en. IV 508 (with Pease's notes). Cf. also G. Roüx,
ÄE/4 62 (i960), 3.
*A. Piganiol, Z/if/oi're Aowe (1939), 133.
* Plut. ZV fOOTOT. »0/. 31, 1075 c. Cf. Cic. Z-eg. II 22, 37.
®
A. D. Nock, Hi/a)!/ on Ae/(g;on I (1972), 489.
* Serv. ylen.
II Cf. Serv. ^4en.
116. IV 512 in racri'r
: #»ae exM>eri non
Z>o/eran/ j-iwa/flZnn/ar, el eran/ 7>ro iwi>. Cf. also Serv. ^4en. IV 38 ; II 178 ;
XI 316.
24 ELIAS BICKERMAN
* Offowa
449, ed. C. Hosius.
26 DISCUSSION
DISCUSSION
tuted a part of a ruler cult that was not merely a modern invention.
The republican cults of proconsuls show as well the connection
that can but does not necessarily exist between worship and
recurring festivals. Some of these, like that of Flamininus,
lasted for a long time.
Af. ûzV/ètfrzw» : You are right. Yet, even when every em-
peror became deified as iZ'zw, it occurred only, as Appian says,
if he had been virtuous. The emperor is deified not emperor,
but a good emperor. Very many popes became canonized,
but it does not mean that the pope is canonized pope.
Af. : I
confess that the difficulty I have raised may
be illusory. Do we have cultic scenes on mosaics generally?
if
Why should a private man, he had no personal relation to the
imperial worship, say, as a priest, refer to the cult of the sovereigns
within the privacy of his villa? Yet, when we think of men of
the same class proudly proclaiming their priesthoods of the
imperial cult in publicly displayed inscriptions, or, say, of the
appearance of Aeneas and Dido on a mosaic in Britain, albeit in
a erotic scene, one may wonder why the imperial worship, and
the patriotic religion generally, are absent on Roman mosaics.
But as I have said, my intention is to ask questions leaving ans-
wering to the z/or/z.
3° DISCUSSION
[//«rr de« iloer ergd»^ die err/e« A?ez«er/£»«ge« dwreA de« ///«weit,
dW ddr Gr«A der 716ere»r «zzeA der £7Aer/«Ar»«g jez'«er GeèezVze w«
T/éyrw »«rA M/Ae« a/r cpû^igov oîxétouç xal tokti totç TaTtsivoTS-
potç xai SsSiocrt xpsiTxovaç £e^ezVA«ei »v'rd (Plut. JAer. 36, 2).]
for the cult, or the lack of it, according to the various levels
of society. For example, the healing or saving aspect of the
emperor, discussed by M. Beaujeu, is attested in connection with
the poorer classes. One thinks of Vespasian. And the followers
of the false Neros after his death were certainly not readers of
novels or owners of mansions. Of course, neither the Ves-
pasianic miracles nor the enthusiasm for Nero had anything to
do with the imperial cult.