THE INVENTION of MAGIC in the AGE of AUGUSTUS Patrick James

Total Page:16

File Type:pdf, Size:1020Kb

THE INVENTION of MAGIC in the AGE of AUGUSTUS Patrick James THE INVENTION OF MAGIC IN THE AGE OF AUGUSTUS Patrick James Dombrowski A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Classics. Chapel Hill 2018 Approved by: James B. Rives Sharon L. James Fred Naiden Luca Grillo Andreas Bendlin © 2018 Patrick James Dombrowski ALL RIGHTS RESERVED ii ABSTRACT Patrick James Dombrowski: The Invention of Magic in the Age of Augustus (Under the direction of James B. Rives) This dissertation provides the first systematic analysis of the development of the Roman concept of magic as expressed in extant Latin literature down to the Augustan era. Using digital corpora of Latin texts, it identifies key points of convergence in terminology and argues that a distinctive Roman concept of magic first emerges in Augustan poetry. A general introduction discusses the prior scholarship on magic in Latin literature and outlines the methodology used to quantify and analyze collocations of key terminology. The resulting data is presented in the appendices that follow the dissertation’s conclusion. Chapter 1 examines six key word families (carmen, uenenum, superstitio, saga, deuotio, and magus), each in its own section, tracing their development from the earliest sources down to the last decades of the first century BCE. It specifically examines the many nuances of meaning and conceptual associations that accompany each word family and influence the development of the concept of magic. Chapter 2 takes a more chronological approach as it turns to the literature of the age of Augustus. The first section examines how the early poetry of Vergil and iii Horace laid the foundations for the subsequent construction of magic. The second section examines in depth the elegies of Tibullus and Ovid in which, I argue, a distinctive Roman concept of magic first emerges. The third section discusses the appearance of magic in the great epics of Vergil and Ovid, while the fourth examines its absence in contemporary prose texts. The final section looks at the associations that developed between magic, gender, and social marginality. Chapter 3 is divided into two halves, each of which looks ahead to later developments of the Roman concept of magic. The first considers the further evolution of the literary concept of magic through Lucan’s Bellum Ciuile and Apuleius’ Metamorphoses. The second investigates how the literary concept of magic is used to describe and shape an audience’s perception of “real world” events in Tacitus’ Annals and Apuleius’ Apology. A general conclusion speculates on the further implications of the dissertation. iv For mom, and dad, and Melissa. We did it. v ACKNOWLEDGEMENTS I give thanks first and foremost to James Rives, my advisor, without whose guidance this dissertation would not exist. Our weekly meetings over the past three summers provided the structure and motivation that I needed to persevere with an often-delayed project. I must also thank Sharon James, my M.A. thesis advisor and dissertation committee member, whose mentorship carried me through the many ups and downs of my graduate career. Special thanks goes also to Zola Packman, who first taught me to love Latin more than a decade ago. I am also very grateful to Ray Samuels, my faculty mentor at Enloe Magnet High School, who made my transition to public education as painless as possible. His seemingly endless supply of wisdom and humor helped make a Herculean task much more manageable. Further thanks are due to Nabeel Kandah, Adriana Quesada, and Loreta Youssef for their daily support. The boundless enthusiasm of my students has also been a continual source of inspiration—and, yes, you can finally call me Dr. D! T. H. M. Gellar-Goad was indispensable at all stages of this project, from providing research companionship while I combed through volumes of fragments to answering late-night questions about the wording of my final edits. In all things he has been the very best of friends. Serena Witzke was a source of both practical advice vi as well as specialist knowledge about comedy, elegy, and women. I also benefitted greatly from the encouragement and distraction of Jake Gellar-Goad, Rebecca Stephen, and David Wiltshire. Deepest gratitude goes to my parents, whose love, understanding, and support have seen me through more years of college than any of us expected. Particular thanks go to my mother, my greatest supporter and the first to awaken my interest in religions, though perhaps not in the way that she intended. Most of all I thank my wife, Melissa, whose patient and abiding love has sustained me from the very beginning. It is with love and appreciation that I dedicate this work to her and to my parents. It is theirs as much as it is mine. vii PREFACE Ancient authors and works are abbreviated as in the OLD, OCD, and LSJ. All texts that I have quoted or cited with any frequency, including editions of fragmentary authors, are listed in the bibliography. For consistency, I have modified all texts’ spelling conventions to replace lowercase V with lowercase U, so that the noun “poison,” for instance, is not venenum but uenenum. Translations of the Greek magical papyri are from Betz (1992). All other translations are my own. In many instances, I have left certain key words deliberately untranslated or translated them only vaguely in order to approximate their broadest semantic range without imposing a particular interpretation. viii TABLE OF CONTENTS LIST OF FIGURES ............................................................................................................... xi INTRODUCTION ..................................................................................................................1 CHAPTER 1: The Foundation of Magic ..........................................................................24 Carmen .........................................................................................................................25 Venenum ......................................................................................................................39 Superstitio ....................................................................................................................55 Saga ..............................................................................................................................66 Deuotio .........................................................................................................................73 Magus ..........................................................................................................................96 Conclusion ...............................................................................................................102 CHAPTER 2: The Invention of Magic ............................................................................104 Vergil and Horace: Eclogues, Epodes, and Satires .................................................106 Elegy: Propertius, Tibullus, and Ovid .................................................................116 Epic: Aeneid and Metamorphoses ............................................................................136 Prose Authors ..........................................................................................................140 Conceptual Associations: Gender and Social Marginalization ........................150 Conclusion ...............................................................................................................164 ix CHAPTER 3: The Expansion of Magic ..........................................................................168 Further Developments of Literary Magic ............................................................171 The Impact of Literary Magic on Real World Situations ..................................187 CONCLUSION ...................................................................................................................213 APPENDICES .....................................................................................................................217 Appendix A: Combined Collocation Data ..........................................................217 Appendix B: Carmen-Family Collocations ...........................................................222 Appendix C: Venenum-Family Collocations ........................................................241 Appendix D: Superstitio-Family Collocations .....................................................255 Appendix E: Saga-Family Collocations ................................................................258 Appendix F: Deuotio-Family Collocations ...........................................................259 Appendix G: Magus-Family Collocations ............................................................264 BIBLIOGRAPHY ................................................................................................................266 Abbreviations ..........................................................................................................266 Digital Corpora ........................................................................................................267 Editions of Ancient Authors ..................................................................................267 Works Cited .............................................................................................................280 x LIST OF FIGURES FIGURE 1: Collocations over Time .....................................................................................19
Recommended publications
  • Translated by Wordport from Nota Bene Ver. 4 Document EPODE.599
    http://akroterion.journals.ac.za THE INDIVIDUAL AND SOCIETY: AN ORGANISING PRINCIPLE IN HORACE’S EPODES? Sjarlene Thom (University of Stellenbosch) Over the years there have been various attempts to make sense of the Epodes as a collection, as well as of individual poems.1 Scholars who have focussed on the collection as a whole have tried generally grouping the poems according to metre2 or to subject matter into either different areas of criticism or different categories of invective.3 The subsequent scholarly debate centred on arguments why individual groups were identified and why a specific poem should fall into a specific group. My personal reaction to these attempts to structure the collection according to groups is rather negative for the following simple reason: too many persuasive alternatives are possible. No musical composition could at one and the same time be described for instance as a sonata, a suite or a prelude and fugue. If a piece of music displays characteristics of all these musical forms, a broader organisational principle has to be found to accommodate the individual sections. In the same way then – since so many different possible ways have been identified in which to pack out various groups of Epodes – it seems to make more sense to look at the Epodes as a unit in which a variety of cross-references or, to continue the musical analogy, variations on a theme, all support a central statement. There have also been scholars who focused on individual poems who have come up with striking or even ingenious individual interpretations, but more often than not they then ignored or discounted the larger unit in which the poems functioned.
    [Show full text]
  • Questioning the 'Witch' Label: Women As Evil in Ancient Rome
    Questioning the ‘witch’ label: women as evil in ancient Rome Linda McGuire Introduction It became popular during the early Roman Empire for authors to depict women using magic in their writing. Such women appeared in almost every literary genre (satire, love poetry, epic and novels) during a span of 150 years. They can be found in the works of Virgil, Horace, Tibullus, Propertius, Ovid, Lucan, Petronius and Apuleius. They were not a particularly coherent group, although they share certain common characteristics. Besides their link with magic there is only one other thing that they all share in common – these women are called witches by scholars today regardless of the Latin terminology used to refer to them.1 What these scholars mean when they use the term ‘witch’ is difficult to know as this English word, which has associations with modern European history, is never explained. This paper seeks to question the validity of using this modern term in the context of an ancient society, in this case Rome. First of all, what do scholars mean by ‘witch’ today and what ideas lie behind this term. Second, what similarities exist between the witches of the late Middle Ages and women using sorcery in Latin literature? As the topic is broad, this paper will focus specifically on the crimes of these women. Finally, who in Roman society were connected with particularly evil or unnatural crimes such as baby killing or cannibalism? Was it magic practitioners or others in society? Part one: witches and their crimes First found in a ninth century manuscript, the term ‘witch’ is thought to derive from the old English word wicca, meaning someone who casts a spell.2 It is likely, however, that our understanding of the term today is influenced from the period known as the witch-hunts which affected most of Europe in the late Middle Ages and resulted in the deaths of many thousands of people.
    [Show full text]
  • Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P
    Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P. Blavatsky From The Path, November, 1886 Published in 1930 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India OVER and over again the abstruse and mooted question of Rebirth or Reincarnation has crept out during the first ten years of the Theosophical Society's existence. It has been alleged on prima facie evidence, that a notable discrepancy was found between statements made in Isis Unveiled, Volume I, pp. 351-2, and later teachings from the same pen and under the inspiration of the same Master.[ See charge and answer, in Theosophist. August 1882] In Isis it was held, reincarnation is denied. An occasional return, only of “depraved spirits" is allowed. ' Exclusive of that rare and doubtful possibility, Isis allows only three cases - abortion, very early death, and idiocy - in which reincarnation on this earth occurs." (“C. C. M." in Light, 1882.) The charge was answered then and there as every one who will turn to the Theosophist of August, 1882, can see for himself. Nevertheless, the answer either failed to satisfy some readers or passed unnoticed. Leaving aside the strangeness of the assertion that reincarnation - i.e., the serial and periodical rebirth of every individual monad from pralaya to pralaya - [The cycle of existence during the manvantara - period before and after the beginning and completion of which every such "Monad" is absorbed and reabsorbed in the ONE
    [Show full text]
  • Download Download
    Phasis 8, 2005 Ekaterine Kobakhidze (Tbilisi) THE ISSUE OF DESCENT OF THE DEITY MARS An attempt to identify the functions of Roman deity Mars has been made in many research works.1 Particular interest towards this god is motivated by his participation in so-called Roman genealogical myths. The father of Romulus and Remus, the main character of one of the earliest patterns of the surviving folk poetry, has for a long time remained in science in the shade of the Greek god of war Ares, and was perceived as his Roman interpretation. Now "justice is restored", and under the influence of Greek mythology, he re-acquired the role of the god of war for the second time, though his primary function has not been definitely identified. I believe that obtaining further insight into the essence of the problem is impossible without taking into consideration the "Italian context" of the Ro- man deity. In this case I mean the pantheon of the peoples living on the Apennines peninsula and participation of Mars‟ namesake gods in the forma- tion of functions of the Roman deity. These mythological characters and gods are: of Marsians – Marsia, Mar- sos, of Auzons – Mares, and Etruscan – Maris. Let us consider the existing information on each of the deities, which in first two cases is fully based on literary sources. 1 Georg Wissowa, Religion u. Kultur d. Römer, 2. Auflage, München, 1912, U. W. Scholz, Studien z. altitalischen u. altrömischen Marskult u. Marsmythos, Heidelberg, 1970, E. Simon, Il dio Marte nell‟arte dell‟ Italia Centrale, Studi Etruschi, XLVI, 1978, 135-74, G.
    [Show full text]
  • Brutus, Cassius, Judas, and Cremutius Cordus: How
    BRUTUS, CASSIUS, JUDAS, AND CREMUTIUS CORDUS: HOW SHIFTING PRECEDENTS ALLOWED THE LEX MAIESTATIS TO GROUP WRITERS WITH TRAITORS by Hunter Myers A thesis submitted to the faculty of The University of Mississippi in partial fulfillment of the requirements of the Sally McDonnell Barksdale Honors College. Oxford, Mississippi May 2018 Approved by ______________________________ Advisor: Professor Molly Pasco-Pranger ______________________________ Reader: Professor John Lobur ______________________________ Reader: Professor Steven Skultety © 2018 Hunter Ross Myers ALL RIGHTS RESERVED ii ACKNOWLEDGMENTS Dr. Pasco-Pranger, For your wise advice and helpful guidance through the thesis process Dr. Lobur & Dr. Skultety, For your time reading my work My parents, Robin Myers and Tracy Myers For your calm nature and encouragement Sally-McDonnell Barksdale Honors College For an incredible undergraduate academic experience iii ABSTRACT In either 103 or 100 B.C., a concept known as Maiestas minuta populi Romani (diminution of the majesty of the Roman people) is invented by Saturninus to accompany charges of perduellio (treason). Just over a century later, this same law is used by Tiberius to criminalize behavior and speech that he found disrespectful. This thesis offers an answer to the question as to how the maiestas law evolved during the late republic and early empire to present the threat that it did to Tiberius’ political enemies. First, the application of Roman precedent in regards to judicial decisions will be examined, as it plays a guiding role in the transformation of the law. Next, I will discuss how the law was invented in the late republic, and increasingly used for autocratic purposes. The bulk of the thesis will focus on maiestas proceedings in Tacitus’ Annales, in which a total of ten men lose their lives.
    [Show full text]
  • The Grave Goods of Roman Hierapolis
    THE GRAVE GOODS OF ROMAN HIERAPOLIS AN ANALYSIS OF THE FINDS FROM FOUR MULTIPLE BURIAL TOMBS Hallvard Indgjerd Department of Archaeology, Conservation and History University of Oslo This thesis is submitted for the degree of Master of Arts June 2014 The Grave Goods of Roman Hierapolis ABSTRACT The Hellenistic and Roman city of Hierapolis in Phrygia, South-Western Asia Minor, boasts one of the largest necropoleis known from the Roman world. While the grave monuments have seen long-lasting interest, few funerary contexts have been subject to excavation and publication. The present study analyses the artefact finds from four tombs, investigating the context of grave gifts and funerary practices with focus on the Roman imperial period. It considers to what extent the finds influence and reflect varying identities of Hierapolitan individuals over time. Combined, the tombs use cover more than 1500 years, paralleling the life-span of the city itself. Although the material is far too small to give a conclusive view of funerary assem- blages in Hierapolis, the attempted close study and contextual integration of the objects does yield some results with implications for further studies of funerary contexts on the site and in the wider region. The use of standard grave goods items, such as unguentaria, lamps and coins, is found to peak in the 1st and 2nd centuries AD. Clay unguentaria were used alongside glass ones more than a century longer than what is usually seen outside of Asia Minor, and this period saw the development of new forms, partially resembling Hellenistic types. Some burials did not include any grave gifts, and none were extraordinarily rich, pointing towards a standardised, minimalistic set of funerary objects.
    [Show full text]
  • Editorial Board
    Editorial Board: Rismag Gordeziani – Editor-in-Chief Dimitris Angelatos (Nicosia) Valeri Asatiani Irine Darchia Tina Dolidze Levan Gordeziani Sophie Shamanidi Nana Tonia Jürgen Werner (Berlin) Marika Erkomaishvili – Executive Secretary fazisi 8, 2005 ivane javaxiSvilis saxelobis Tbilisis saxelmwifo universitetis klasikuri filologiis, bizantinistikisa da neogrecistikis institutis berZnuli da romauli Studiebi © programa `logosi~, 2005 ISSN 1512-1046 ACKNOWLEDGEMENTS Those who wish to publish papers in Phasis, please send your contribu- tions on a floppy disk or by E-mail (formatted in Microsoft Word for Win- dows, using font Times New Roman, with no more than 60 000 characters) and a laser-printed copy. If a paper requires specific signs, please give them on the left margin, next to the corresponding line. Notes should be numbered all from 1... till the last one, and given at the bottom of the corresponding page (as footnotes). We suggest the following way of giving bibliography: In case of a periodical or of a collection of papers: author (initials and surname in full), the title of the paper, the title of the periodical, number, year, pages (without p.); In case of monographs: author (initials and surname in full), the title of the work, publisher (name and city), year, pages (without p.). The papers will be appriciated in the following languages: English, French and German. Materials approved by reviewers will be published in the subsequent issue without any editorial, stylistic or orthographic corrections to the original text. Authors will be duly informed on the date of publication, and will afterwards receive one copy of the volume each. Please send us your exact whereabouts: address, telephone number, fax number and E- mail.
    [Show full text]
  • Magic in Private and Public Lives of the Ancient Romans
    COLLECTANEA PHILOLOGICA XXIII, 2020: 53–72 http://dx.doi.org/10.18778/1733-0319.23.04 Idaliana KACZOR Uniwersytet Łódzki MAGIC IN PRIVATE AND PUBLIC LIVES OF THE ANCIENT ROMANS The Romans practiced magic in their private and public life. Besides magical practices against the property and lives of people, the Romans also used generally known and used protective and healing magic. Sometimes magical practices were used in official religious ceremonies for the safety of the civil and sacral community of the Romans. Keywords: ancient magic practice, homeopathic magic, black magic, ancient Roman religion, Roman religious festivals MAGIE IM PRIVATEN UND ÖFFENTLICHEN LEBEN DER ALTEN RÖMER Die Römer praktizierten Magie in ihrem privaten und öffentlichen Leben. Neben magische Praktik- en gegen das Eigentum und das Leben von Menschen, verwendeten die Römer auch allgemein bekannte und verwendete Schutz- und Heilmagie. Manchmal wurden magische Praktiken in offiziellen religiösen Zeremonien zur Sicherheit der bürgerlichen und sakralen Gemeinschaft der Römer angewendet. Schlüsselwörter: alte magische Praxis, homöopathische Magie, schwarze Magie, alte römi- sche Religion, Römische religiöse Feste Magic, despite our sustained efforts at defining this term, remains a slippery and obscure concept. It is uncertain how magic has been understood and practised in differ- ent cultural contexts and what the difference is (if any) between magical and religious praxis. Similarly, no satisfactory and all-encompassing definition of ‘magic’ exists. It appears that no singular concept of ‘magic’ has ever existed: instead, this polyvalent notion emerged at the crossroads of local custom, religious praxis, superstition, and politics of the day. Individual scholars of magic, positioning themselves as ostensi- bly objective observers (an etic perspective), mostly defined magic in opposition to religion and overemphasised intercultural parallels over differences1.
    [Show full text]
  • Feasting in Homeric Epic 303
    HESPERIA 73 (2004) FEASTING IN Pages 301-337 HOMERIC EPIC ABSTRACT Feasting plays a centralrole in the Homeric epics.The elements of Homeric feasting-values, practices, vocabulary,and equipment-offer interesting comparisonsto the archaeologicalrecord. These comparisonsallow us to de- tect the possible contribution of different chronologicalperiods to what ap- pearsto be a cumulative,composite picture of around700 B.c.Homeric drink- ing practicesare of particularinterest in relation to the history of drinkingin the Aegean. By analyzing social and ideological attitudes to drinking in the epics in light of the archaeologicalrecord, we gain insight into both the pre- history of the epics and the prehistoryof drinkingitself. THE HOMERIC FEAST There is an impressive amount of what may generally be understood as feasting in the Homeric epics.' Feasting appears as arguably the single most frequent activity in the Odysseyand, apart from fighting, also in the Iliad. It is clearly not only an activity of Homeric heroes, but also one that helps demonstrate that they are indeed heroes. Thus, it seems, they are shown doing it at every opportunity,to the extent that much sense of real- ism is sometimes lost-just as a small child will invariablypicture a king wearing a crown, no matter how unsuitable the circumstances. In Iliad 9, for instance, Odysseus participates in two full-scale feasts in quick suc- cession in the course of a single night: first in Agamemnon's shelter (II. 1. thanks to John Bennet, My 9.89-92), and almost immediately afterward in the shelter of Achilles Peter Haarer,and Andrew Sherrattfor Later in the same on their return from their coming to my rescueon variouspoints (9.199-222).
    [Show full text]
  • Handout Name Yourself Like a Roman (CLAS 160)
    NAME YOURSELF LIKE A ROMAN Choose Your Gender 0 Roman naming conventions differed for men and women, and the Romans didn’t conceive of other options or categories (at least for naming purposes!). For viri (men): Choose Your Praenomen (“first name”) 1 This is your personal name, just like modern American first names: Michael, Jonathan, Jason, etc. The Romans used a very limited number of first names and tended to be very conservative about them, reusing the same small number of names within families. In the Roman Republic, your major options are: Some of these names (Quintus, Sextus, • Appius • Manius • Servius Septimus, etc.) clearly originally referred • Aulus • Marcus • Sextus to birth order: Fifth, Sixth, Seventh. Others are related to important aspects of • Decimus • Numerius • Spurius Roman culture: the name Marcus probably • Gaius • Postumus • Statius comes from the god Mars and Tiberius from the river Tiber. Other are mysterious. • Gnaeus • Publius • Tiberius But over time, these names lost their • Lucius • Quintus • Titus original significance and became hereditary, with sons named after their • Mamercus • Septimus • Vibius father or another male relative. Choose Your Nomen (“family name”) 2 Your second name identifies you by gens: family or clan, much like our modern American last name. While praenomina vary between members of the same family, the nomen is consistent. Some famous nomina include Claudius, Cornelius, Fabius, Flavius, Julius, Junius, and Valerius. Side note: if an enslaved person was freed or a foreigner was granted citizenship, they were technically adopted into the family of their “patron,” and so received his nomen as well. De Boer 2020 OPTIONAL: Choose Your Cognomen (“nickname”) Many Romans had just a praenomen and a nomen, and it was customary and polite to address a 3 person by this combo (as in “hello, Marcus Tullius, how are you today?” “I am well, Gaius Julius, and you?”).
    [Show full text]
  • ROMAN ARCHITEXTURE: the IDEA of the MONUMENT in the ROMAN IMAGINATION of the AUGUSTAN AGE by Nicholas James Geller a Dissertatio
    ROMAN ARCHITEXTURE: THE IDEA OF THE MONUMENT IN THE ROMAN IMAGINATION OF THE AUGUSTAN AGE by Nicholas James Geller A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Classical Studies) in the University of Michigan 2015 Doctoral Committee: Associate Professor Basil J. Dufallo, Chair Associate Professor Ruth Rothaus Caston Professor Bruce W. Frier Associate Professor Achim Timmermann ACKNOWLEDGEMENTS This dissertation would not have been possible without the support and encouragement of many people both within and outside of academia. I would first of all like to thank all those on my committee for reading drafts of my work and providing constructive feedback, especially Basil Dufallo and Ruth R. Caston, both of who read my chapters at early stages and pushed me to find what I wanted to say – and say it well. I also cannot thank enough all the graduate students in the Department of Classical Studies at the University of Michigan for their support and friendship over the years, without either of which I would have never made it this far. Marin Turk in Slavic Languages and Literature deserves my gratitude, as well, for reading over drafts of my chapters and providing insightful commentary from a non-classicist perspective. And I of course must thank the Department of Classical Studies and Rackham Graduate School for all the financial support that I have received over the years which gave me time and the peace of mind to develop my ideas and write the dissertation that follows. ii TABLE OF CONTENTS ACKNOWLEDGEMENTS………………………………………………………………………ii LIST OF ABBREVIATIONS……………………………………………………………………iv ABSTRACT……………………………………………………………………………………....v CHAPTER I.
    [Show full text]
  • Temples and Priests of Sol in the City of Rome
    See discussions, stats, and author profiles for this publication at: https://www.researchgate.net/publication/242330197 Temples and Priests of Sol in the City of Rome Article in Mouseion Journal of the Classical Association of Canada · January 2010 DOI: 10.1353/mou.2010.0073 CITATIONS READS 0 550 1 author: S. E. Hijmans University of Alberta 23 PUBLICATIONS 9 CITATIONS SEE PROFILE Available from: S. E. Hijmans Retrieved on: 03 November 2016 Temples and Priests of Sol in the city of Rome Summary It was long thought that Sol Invictus was a Syrian sun-god, and that Aurelian imported his cult into Rome after he had vanquished Zenobia and captured Palmyra. This sun-god, it was postulated, differed fundamentally from the old Roman sun-god Sol Indiges, whose cult had long since disappeared from Rome. Scholars thus tended to postulate a hiatus in the first centuries of imperial rule during which there was little or no cult of the sun in Rome. Recent studies, however, have shown that Aurelian’s Sol Invictus was neither new nor foreign, and that the cult of the sun was maintained in Rome without interruption from the city’s earliest history until the demise of Roman religion(s). This continuity of the Roman cult of Sol sheds a new light on the evidence for priests and temples of Sol in Rome. In this article I offer a review of that evidence and what we can infer from it the Roman cult of the sun. A significant portion of the article is devoted to a temple of Sol in Trastevere, hitherto misidentified.
    [Show full text]