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-IdOJ

CU<iAJ f/77,5'

HARVARD COLLEGE
LIBRARY

GIFT OF
THE UNIVERSITY

J •

%

(Np lirtitfrsi^ of dUftrasa

The Cults of Cisalpine Gaul as Seen

in the Inscriptions

A DISSERTATION

SUBMITTED TO THE FACULTY
OF THE GRADUATE SCHOOL OF ARTS AND LITERATURE
IN CANDIDACY FOR THE DEGREE OF
DOCTOR OF PHILOSOPHY

DEPASTMENT OF LATIN

BY

JOSEPH CLYDE MURLEY

9^ IMlfflitf Pnw
GBORGB BANTA PUBLISHING COMPANY
MBNASHA, WISCONSIN
1922

^uWii.^ ^ ^ 7"' ?f ^.

NL^k^d ^inn. 5" Harvard Oollepe Library
^^^^ / ' ' ' Nov. ^0, IQ. i^ •

«^ From the L': ivereity ^

by ezoiiAnge

To

Professor John Strayer Mcintosh, Ph.D.,

My Teacher, Colleague, and

Benefactor

PREFACE

The general purpose of this dissertation is to present in an orderly
manner the inscriptional evidence bearing on the pagan cults of
Cisalpine Gaul with some interpretation, where desirable, of that
evidence, In addition to the classification of gods in terms of their
local origin, wherever the prevalence of a given cult made it feasible
I have distinguished between early and late, or authentic and modi-
fied or contaminated, forms of that cult. The preservation of such
distinctions has sometimes involved the discussion of distinct cults
of the same deities under two or more chapter headings, and in every
case inscriptions have been presented where they seemed essentially
to belong without regard to the fact that the form of appellation
might include the names of gods treated under other headings. For
example, Jupiter Optimus Maximus, Jupiter Dolichenus, and Jupiter
Poeninus appear respectively under the Roman, Oriental, and Celtic
groupings.

Somewhat greater latitude of discussion has been allowed in the
case of some cults which are, wholly or in the main, restricted to
Cisalpine Gaul; where the evidence for this region seems merely to
square with the evidence elsewhere the treatment has been more sum-
mary and statistical. Certain generalizations which might have
been offered in an introduction have been included, for convenience,
in the chapter on Dedicants and their Social Groups. Part of the
conclusions there set down may be summarized in these statements:
that the largest number of dedications are inscribed to the Roman
gods; that the numbers range downward in order as given through
Greek, Celtic and Italic (of equal prominence), and Oriental gods
to deified abstractions, syncretistic conceptions, and Divi; that
women make a larger proportion of their offerings to the Italic gods
(among which are included several important female deities) than
do men, and Roman gods are in especially high favor with slaves;
and that Jupiter, Mercury, Hercules, the Matrons, Silvanus, Minerva,
and Mithras are, in descending order, the gods most often worshipped.

The statement of the provenance of inscriptions follows the run-
ning titles of the Corpus of Latin Inscriptions, which localize them
sufficiently for our purpose. Except where ambiguity would arise
thereby, references to the fifth volume of that work have been made

iv Preface

by number only, to other volumes by volume and number, in both
cases without the abbreviation CIL. Reproduction of the epigraphi-
cal form of inscriptions is, of course, only approximate; where, how-
ever, significant features are not reproduced they are described.

The classification of gods, with few exceptions, and, to some ex-
tent, the order of treatment follow the plan of Wissowa's Religian
und Kultus der Rdmer^ which admirable and indispensable work,
needless to say, has been consulted constantly. Begun under the
direction of Professor Gordon Laing, the dissertation has benefited
throughout by his criticisms and suggestions. Where matters of
et3rmology are involved, assistance has been given in some instances
by Professor Carl Darling Buck.

J. C. M.

CONTENTS

PAGE

Bibliography of Citations vi

CRAPTXK

I. Roman Goi>s 1

Jupiter, Mars, Virtus and Bellona, Vesta, Penates, Lares, Genius, Tu-
tela, Juno, Saturn, Bona Dea, Marica, Florentes, Terra Mater, Silvanus,
^res. Pontes, Nymphae and Lymphae, Mefitis, Neptune, Vulcan, Di
Manes, Di Inferi, Di Parentes, Di Patemi.

II. ItaijcGoi>s 39

Diana, Minerva, Fortuna, Aquae Aponi, Tlmavus, Feronia, Venus,
lilntina, Priapus.

III. Greek Gods 50

The Fates, Castor and Pollux, Hercules, Apollo, Ceres, Liber and
Libera, Mercury, Aesculapius and Hygia, Dis, Proserpina, Aerecura,
Hera, Luna, Zeus.

rV. DeITIED ABSTRACnONS 65

Concordia, ^ctoria, Spes, Virtus, Juventus, Bonus Eventus, Aequitas,
Aetemitas, Providentia, Nemesis.

V. Divi 70

VI. Okiental Gods 72

Mater Deum, Jupiter Dolichenus etc., Isis, Serapis, Anubis, Mithras,
Cautopates and Cautes, Venus Caelestis.

Vn. CELnc Goi>s 81

Jupiter Poeninus etc.. Mars Cemendus etc., Segomo, Hercules Sazanus
etc., Matronae, Junones, Dominae, Fruges and Feminae, Bdenus,
Deus Abinius, Deus Orevaius, Alantedoba, Alus, Bergimus, Boria, Bra-
sennus, Centondis, Cuslanus, Dorminus and Sueta, Deus Ducavavius,
Eia, Fonio, BSstria, Ihamnagalla Sqnnagalla, Loudannus, Ludrianus,
Numen MelesocuSj Nati or Natae, Nebres, Paronnus, Revinus, Seixom-
nia Leudtica, Surgasteus, Tullinus, Vdca Noricda.

vm. Syncretistic Tendencies 94

Di Deae, Pantheus, conq>odte cult-titles.

DC Dedicants and Their Social Groups 96

Index of Passages 107

General Index 108

BIBUOGRAPHY OF CITATIONS

Epigkaphical
Branbach, Corpus InscripUonum Rhenanarum, Elberfeldoe, 1867.
Cagnat, Cours d^6pigraphie Latine. 2d ed., Paris, 1890.
Christiansen, De Apicibus et I Longis Inscriptionum Latinafum. Kiel, 1889.
Corpus InscnpUonum Graecarum, Vol.' XTV, Berlin 1890. ^^^^{ .

Corpus InscripUonum Laiinarum, especially voL I {EdUio eUera^ Pars Prwr^ 1893) and

voL V (Pofs prior, 1872; Pars posterior, 1877). Berlin.
Dessau, Inscriptiones Latinae SeUctae. Beriin, 1892-1916.
DiM, AUlateinische Insckriften. Bonn, 1911.

Egbert, InlroducHon to the Study of Latin Inscriptions. Revised ed.. New York, 1896.
Ephemeris Epigraphica. Vols. MX, Berlin, 1892-1913.
Fabretti, Corpus Inscriptionum Italicarum. Turin, 1867-1872.
Vannie 6pigraphique. Paris, 1888-

Lindsay, Handbook of Latin Inscriptions, London and Boston, 1897,
Maionica, Epigrapkisches aus Aquileia. Vienna, 1885.
N otitic degli Scavi di Antichitd Communicate alia Reale Accademia del Lincei, Rome,

1890.
Olcott, Thesaurus Linguae Latinae Epigraphicae. Rome, 1904-
Orelli-Henzen, inscriptionum Latinarum Selectarum Amplissima CoUectio. ZOrich,

vols. I-n, 1828; vol. Ill, 1856.
Pais, Corporis Inscriptionum Latinarum Suppiementum Italicum. Rome, 1884.
Rhys, The Celtic Inscriptions of Gaul. London, 1911.
Zilken, Dt Inscriptionibus Latinis Graecis Bilinguibus. Bonn, 1909,

Linguistic
Ahrens, De Graecae Linguae Dialectis. Gdttingen, 1839-1843.
Allen, Remnants of Early Latin. Boston, 1880.
Bennett, The Latin Language. Boston, 1907.
Brugmann, Grundriss der Vergleichenden Grammatik der Indogermanischen Spracken,

2d ed., Strassburg, 1897-1916.
Corrsen, Beitrdge tur Italischen Sprachkunde. Leipsic, 1876.
Corssen. Vber Aussprache Vokalismus und Betonung der Lateinischen Sprache. Leipsic,

1868.
Harpers* Latin Dictionary. Oxford, 1884.

Holder, Alt-Cdtische Sprachschatz. Leipsic, vol. I, 1896; vol. II, 1904.
Lindsay, The Latin Language. Oxford, 1894.

Neue- Wagner, Formenlehre der Lateinischen Sprache. leipsic, 1902-1905.
Sturtevant, The Pronunciation of Greek and Latin. Chicago, 1920.
Thesaurus Linguae Latinae. Leipsic, 1900-

Walde, Lateinisches Etymologisches Wifrterbuch. 2d ed. Heidelberg, 1910.
Zeuss, Grammatica Celtica. Berlin, 1871.

Religious
Aust, Die Rdigion der Rihner. Munster i.w., 1899.

Axtell, Deification of Abstract Ideas in Roman Literature and Inscriptions. Chicago,
1907.

Bibliography of Citations vii

Braun, JupUer Dolichenus. Bonn, 1852.

Bnidunann, EpUheta Deorum quae apud Paetas Graecas ieguntur, Teubner, 1893.

Bnizza, BassorUtevo con Epigrafe Greca pravemente da FUippopoU; Aim. d. lns$,

XXXin387f.
Burchett, Janus in Roman Life and Cult, Menasha, 1918.
Carter, The Cognomina of the Goddess "Fortuna**; Trans. A. P. A, XXI 60-68.
Cook, Zeus. Cambridge, 1914.
Cook, Zeus, Jupiter and the Oak; CI. Rev. XVm, 368.
Cumont, Les Mysteres de Mithra. 2d ed. Paris, 1902.
Cumont, Textes et Monuments Figuris rdatifs aux Mystdres de Mitkra. Brtutds,

1896-1899.
De-Marchi, // Culto Privato di Roma antica. Milan, 1896.
Detlefson, Iscrizioni di Trastevere; BuU. d. Inst., 1861, 177 ff.
Doroaszewski, Magna Mater in Latin Inscriptions; Joum. Rom. Stud. I 53.
Dottin, La Rdigion des Celtes. Paris, 1908.
Famcll, The Cults of the Greek States. Oxford, 1896-1909.
Fiedler, Die Gripswalder Matronen und Mercuriussteine. Bonn, 1863.
Fowler, The Religious Experience of the Roman People from the Earliest Times to Ike

Age of Augustus. London, 1911.
Fowler, The Roman Festivals of the Period of the Republic. London, 1916.
Fowler, Roman Ideas of Deity in the Last Century before the Christian Era. London, 1914.
Frazer, Lectures on the Early History of the Kingship. London, 1905.
Frazer, The Golden Bough. London, 1894-1915.

Freudenberg, Das Denkmal des Hercules Saxanus in Brohlthal. Bonn, 1862.
Gaidoz, Dis Pater et Aere-cura; Rev. Arch., 3d series, XX, 198-207.
Hastings, Encyclopaedia of Religion and Ethics. Edinburgh, 1908.
Henzen, Iscrisione delta Bona dea; Bull. d. Inst., 1864, 63 f . {cf. p. 33).
Hepding, Attis, seine Mythen und sein Kult. Gieszen, 1903.
Hermann, Ein Biirgereid des griechischen Alterthums; Philol. IX 699.
Hettner, De love Dolicheno. Bonn, 1877.
Ihm, Der Mutter- oder Matronenkultus und seine DenkmiUer; Bonn. Jahrb. LXXXIIl

(1887) 1 ff.
Jordan, AusdrUcke des Bauemlateins; Hermes VH 197.
Kan, De lovis Dolicheni Cultu. Groningen, 1901.
Koehler, Personifikationen Abstrakter Begrijfe auf Rdmischen MU$aen. Kttnigsbeig,

1910.
linde, De lano Summo Romanorum Deo. Lund, 1891.
Maas, Orpheus. Munich, 1895.

Marini, Gli Atti e Monumenti de* Fratelli Arvali. Rome, 1795.
Mommsen in Arch. Anz. tur Arch. Zeitung XXIH 88 ff.
Mommsen, Rimische Urkunden; Zeitschr. fiir Gesch. Rechtswissenschaft XV 330.
Mowat, Decouoerte d*une Inscription Gauloise a Paris; Rev. Arch. (n. s.) XXXV 105.
Mowat, Le Dieu AUobrox et les Matrae AUobrogicae; ibid. XL 48 f .
MOnsterberg and Patsch, Reise nach Istrien und den Inseln des Quamero;Arck.

Mitth. XV 50.
Qrti, IscriMoni di AquOeja; BuU. d. Inst., 1839, 130.
l^tfSkr^JUAten, Grieckische Mythohgie. Beriin, 1894-1919.

viii Bibliography of CiiaUons

Preller-Jordan, Rdmiscke Mythohgie, 3d ed., Berlin, 1881-1883.

Rkhter, De Diorum Barbarorum InterpreUUione Rimana. Halle, 1906.

Roficher, AusfUkrlickes Lexikon der Grieckisckm und Rlhmschen MylMope (articles

by Birt, Ihm, Peter, Roscher, Schultz, Steuding). Leipsic, 1884-
Roscher, Rev. of linde's De lano summo Romanarum deo; Berlin, PkUol. Wochensckr,

XI (1891) 931-934.
Showennan, The Great Mother of the Gods, Madison, 1901.
Tha^ Die Eiruskische Disdain. Gdteborg, 1906.
Tomaschek, MiscdUn; B. B. DC 98.

Toutain, Les CuUes PaUns dans PEmpire Ramain, Paris 1907 and 1911.
Usener, GHUemamen, Bonn, 1896.
VUkfosse, A fropos de PinscripUon de Gordien conservie au Musie de Bordeaux; BnU.

Epigr. de la Gatde 1 163.
\^^88owa, De FerOs Anni Romanorum VetusUssimi Quaesiiones Seledae. Marbuxg,

1891 — Gesammelte Abhandlungen sur Rdmischen Religions- und Sktdlgeschichie

(Munich, 1904), ch. Vn.
IK^ssowa, Rdigion und KuUus der Rifmer. 2d ed., Munich, 1912.
Zumpt, De Lavinio el Laurentibus Lavinatibus, Berlin, 1845.

Miscellaneous
Abbott, Society and PoUUcs in Ancient Rome. New York, 1912.
Dazemberg-Saglio, Didionnaire des AntiquUis Grecques el Romaines. Paris, 1873-1919.
Friedlilnder, Darstdlungen aus der SiUengeschichle Roms. 8th ed., Leipsic, 1910.
Haverfield, The Romanisalion of Roman Britain. London, 1905.
Landani, Wanderings in the Roman Campagna. Boston, 1909.
Pauly-lK^ssowa, Real-Encydopsdie der Classischen AUerlumsvnssenschaft. Stuttgart,

1894-

CHAPTER I
ROMAN GODS

JUPITER
Early Conceptions

DIOVIS

Of all the inscriptions to Jupiter in Cisalpine Gaul, the two which
offer the clearest evidence of an early date bear a surprising resem-
blance. They appear in Dessau, Inscr. Lat. Select, II 1, as (a) 2992

{a) (b)

TAMPIA.L.F TAMPIAI

DIOVEI DIOVEI

and (b) 2993; only the latter is given in the Corpus of Latin Inscrip-
tions, where it is said to have been inscribed on an ornate stone found
near Patavium, commemorating a gift to the god by feminae genUs
Tampiae^ or, less definitely, Tatnpiae mtdieres} Like (6), on the top
of a column, but at Aquileia in this instance, is inscription (a).*
Dessau comments on (6) thus: Fortasse hie quoque fuit ^^Tampia
L. f" and cites Pais.* The initial D and the termination -ei in the
name of the god, in the case of (b) the termination -at in the designa-
tion of the dedicants (if it be correct), and the antique form of the
letters,^ taken together, place the inscriptions well back in the republi-
can period.^

JUPITER DIANUS

In the study of Roman religion, special interest attaches to the
persistence, in later times of original and indigenous ideas. Accord-
ingly, in our analysis of the cult of Jupiter in this district, we are
concerned to know what traces are left of the primitive Roman con-
ception of him as a god of the sky and its phenomena, in spite of the
growing sophistication of thought and the successive layers of super-
imposed foreign strata that tended to obscure it. The Cult-title

' 1 1435.

* V 2799.

* Pftis, CIL supfl. ltd,, n. 593.
« Mommsen ad Ice.

* The nom. in -ai occurs in the 5. C. de Bacck. of 186 B. C. (P 58), where however
it is probably archaistic. For gen. and dat. sg. in -oj in inscr. see Diehl, AUht, Insckr,,
index, p. 77. While the evidence from this spelling as to the date of our inscr. is not

1

2 Cults of Cisalpine Gaul as Seen in the Inscriptions

lOVI^

DIANO

C.HERRE

N.NIVS. (sic)
CANDID VS
V.S.L.M

conve3dng the most general expression of this conception is contained
in an inscription of Aquileia (783). The apex over the O of DIANO,
having the later simplified form, dates the inscription at some time
in the Early Empire, the first century preferably.' The word Dianus,
whether as epithet or otherwise, is not found elsewhere; but, as re-
gards etymology,^ probably belongs with Varro's Group* (Diovis,
Diespiter, dei, dius, divutn^ sub dio),* to which may be added: dies,
Dialis, Diana, Zeus, Skr. dydus ("sky") etc., — all from a root mean-
ing "to shine."^® Jupiter Dianus becomes, on this hypothesis,
Jupiter in his capacity as god of the light of day or of the bright sky.
But there is no unanimity as to the significance of Dianus here.
Orti^^ thought it either a local title (fantastically connecting it with
Dianium, a maritime "castle in Spain,''' or with an island in the
Tyrrhenian Sea — despite the discovery of the inscription in Cisalpine
Gaul), or a title reflecting a wild tale of an amour of Jupiter, in which
the god is represented as having assumed the form of the maiden
goddess for a purpose quite inconsistent with his disguise. Henzen^
presumably considered the inscription to be in honor of Jupiter and

final, since there are revivals of it even in late Imperial times, taken with other details
of orthography here it is convincing: cf. Lindsay, Lai, Lang,, 242. 29. The dat. -ei
is found as late as the first c. B.C. (1 202 & 34 of 61 B.C.; 1 295 of 49 B. C; I 206 of
45 B. C.) : cf . id, ibid, 244f. 34. The initial D is, by itself, the most conclusive of the
three details and greatly enhances the significance of the other two. Cf . 1 638 (but note
VI 438) and, for other case-forms of Diovis, P 39, 60, 360-1, 558 andBtitt. cotmmmaie
di Roma 1906, p. 226, table 9. 1; cf. Lindsay, ibid, 263.

* Christiansen, De Apicibus ei I Longis Inscr, Lai,, p. 4.

' Rosch. Lex. I^ 1002 s. v. Diana, but cf. Dar.-Sag^. Ill 610 for a concise statement
of conflicting theories.

*L,L.v 66. Cf. Paul., p. 71. 87, Cell, v 12. 5, dted passim.

^Cf.sub lave, Hor. Carm, i 1. 25; madidum lovem. Mart, vii 36 1.
*• Walde, Eiym. Wrtbuck,, s. v. deus,
'' BvU. deiPlnsL, 1839. 130.
» OreUi-H. 5622.

Cults of Cisalpine Gaid as Seen in the Inscriptions 3

Janus." Corssen" definitely advanced the theory of the identifica-
tion of Dianus and Janus and has been followed by several scholars
with varying interpretations of the relations between lovi and Diano
in the inscription under discussion.

In his monograph, De lano Summo Romanorum Deo, Linde"
indulges in a rather naive petitio quaestionis:

Ut vero utramque formam et lanam et Dtanam Latinis in litteris invenimuSy

ita etiam praeter lanum Dianus scribitur, nam (!) in inscriptione Aquiliensi

legimus: lovi Diano etc.

The mere occurrence of the word Dianus once is given as the

proof that it was regularly used in place of I anus, Linde proceeds

to say that lovi is here used, not as the name of the god, but to stand

for the sky as an epithet of Janus:" it is as if he were to reconstruct

the first two lines as caelo lano. Now, in the time of this inscription

the epithets of gods took the form of adjectives, or of verbal nouns

like Conservator, Stator, Custos, In other words, it was only in

very early, ingenuous times that men used the name of some object

or physical phenomenon in apposition with that of a deity, making

deity and that which the epithet indicated identical, — ssid luppiter

Fulgur and conceived the god actually to be the lightning. Such

instances of this latter practice as are found in imperial times are

mere survivals and, even so, need to be well established by evidence.

In order, then, to support his interpretation, Linde would have to

prove that luppiter ( = caelum) had been an ancient cult-title of Janus,

and was a sporadic survival later; which would be very difficult to

prove. There is left the improbability that the "epithet" would in

that case precede the name of the god. Aust^^ comments:

Gegenttber der Behauptung Lindens die Inschrif t zeuge f ttr einen

Himmelsgott Janus, hat Roscher^" mit Recht geltend gemacht, dass die Voran-
stellung des Beinamens lovi alien Regeln lateinischer Wortstellung wiedcr-
streiten wttrde.

*' Though admitting that ''many other inscr. can be found in which the names of
divinities are combined without punctuation or conjunction," Miss Burchett (Jatms
in Roman Life and Cult, p. 64) represents H. as assigning this inscr. "to a single
deity, Jupiter-Janus." I cannot see how she infers this from his note, "Dianus
idem qui Janus, ut Dicvis pro lovis sermone antiquiore dicebant"

^* Beilrdge zur Jtalisch. Sprachk., 3S9S; Ausspr} I 212.

» p. 10.

^ Ihid, and note. But in the note on p. 20 it seems to be Janus who is identified
with the sky. Frazer, Lect. on the Early Hist, of the Kingship, p. 286, likewise regards
Janus as a sky-god.

** In Rosch. Lex TD 751 s, v, luppiter.

>• Berlin. PhUol. Wochenschr. (1891) nos. 29, 39. 933n.

4 Cults cf Cisalpine Gaul as Seen in the Inscriptions

Passing rapidly through much detail and ingenious suggestion
in the process of establishing Jupiter as a tri-form god of the oak^ in
which capacity he is supposed to have been preceded originally by
Janus, A. B. Cook^* follows Linde*^ in a curt assumption: ''Next
note that Jupiter was actually surnamed lanus; far an inscrip-
tion from Aquileia records a dedication lavi Diana,*' Although some
evidence is cited for the connection of Janus with Jupiter and his
prime importance in Roman worship, the interpretation of Dianus
as equivalent to Janus is implied and not argued. Frazer^ identifies
the two. Miss Burchett" inclines to the opinion that lOVI/DIANO
means lavi et lana: but, reasoning that ''there was little in common
between Jupiter Optimus Maximus .... and Janus," she takes
refuge in the summary solution of proclaiming the inscription
"useless as evidence about the name of the god, when even the name
of the man who set it up is incorrectly written." To this may be
said: first, that the name appears in Orelli-Henzen^ and Bull. deU'
Inst.^ as HERRE/NONIVS,** without the interpunction to which
Miss Burchett objects; more conclusively, — that the names of gods
(in the case of which we can check errors of orthography as we cannot
in the case of men's names) are often misspelled;^ that the pointing
within a word (even more than once) is common,** apparently a spac-
ing device of the stone-cutter's art; and that neither of these faults
has invalidated such inscriptions (and they are many) in the opinion
of the editors. Birt,*^ while conceding that lanus may have come
from a form^Dianus, denies on logical*^ and etymological*' grounds

'* CL Rev. XVIII 368. For an informal summary of theories about the nature of
Janus, see Fowler, Rdigioiis Experience of the Roman People, p. 125.

»/«a.367.n.

» Lea, on the Early Hist, of the Kingship, p. 285; GMen Bough II 190 & 381.

^ Janus in Roman Life and Cult, p. 64.

^Loccit,

** The name Herennius is seen in no. 5904.

* Poeninus, e, g., is ^)elled in five different ways in inscr. of Cisalpine Gaul; see
p. 104.

« Cf . Not, d, Scav, 1892. 7 ([FJOR. TV. NA. I/TEC. TO. RI/ME. AB/VN. DI.
N£), 1880. 212; C/L V790, 3256, 5534, 5536, 7871. On p. 70 (op. cU,) Miss Burchett
refers to this inscr. as "the poorly cut Narbonensian inscr." Aquileia, where it was
found, is of course in Venetia and almost on the Adriatic.

« Rosch. Lex. P 1003.

« /Wi. line 51fif.

'•/6»i.lme4ff.

Cults of Cisalpine Gaid as Seen in the Inscriptions 5

the connection of this *Dianus with Diana. Roscher*^ considers
the linguistic relationship with ianus and ianua far more probable;*^
denies, as does Birt, the connection with Diana; and misses the
thunder and lightning that are attributes of all Indo-European
sky-gods except Linde's.** Preller," who inclines toward Linde's
theories, is thus corrected by Jordan:**

Die besonders von Corssen* a. O. vertheidigte Annahme Janus ^Diamu
(vgl. lovisr^DioviSy lutunM^Diiduma) sei das Masculinum zu Dianaf ist sprachlicb
nicht unbedenklich und wird nicht durch die Inschrift von AquileiaC/£. V 783
erwiesen, da bier Dianus wobl Epitbeton und sein Zusammenbang mit Ianus sebr
unwabrscbeinlicb ist.

Steuding" calls Dianus an epithet of Jupiter and Wissowa*' so lists it.
It is not, I think, a negligible consideration that, whereas Diovis
and its inflectional forms, and even Diuturna, occur a number of
times in extant sources,** this supposedly original form of so impor-
tant a god as Janus does not appear at all, unless in the instance
under dispute.*' In any case, it is unsafe in view of the uncertainties
and definite objections reviewed above, to base upon this one inscrip-
tion the assertion that Dianus is Janus and a companion god to
Diana. On the other hand, the fact that this is the sole occurrence
of the word is not nearly so serious an objection to accepting it as
an epithet of Jupiter. For the actual name of Janus was necessarily

» Id. V 933.

'' Witb a curious insensibility to the ways of primitive religious tbougbt, Linde
(op. cU. p. 5) denominates as "incredible" the derivation of the name of so important a
god from a thing "so cheap and vulgar" as a door, considers the naming of the door
from the god equally strange, and brands the whole conception as "ridiculous."

** For a systematic presentation and refutation of the various arguments which
Linde uses in the support of his thesis (matter which does not come within the province
of this disserUtion), see Roscher in Berlin. PkiM. Wochensckr. (1891) nos. 29, 30.
931-4.

» R9m. Myth. 1 167.

^ Ibid., n. 2. Cf . Birt in Rosch. Lex. P 1003. 4ff.

" Sec p. 3, n. 14.

** Rosch. Lex.f s. v. Dianus.

»' R. K., p. 604.

"Seep. 1, n. 5 and VI 30957.

** This inscription is of the time of the Empire; the Hymn to Janus (Varro, L. L.
vii 26, Lindsay, Handbook of Latin Inscr., p. 27.) of eariy Republican times. On the
evidence for the date of the latter iaduonus, see Lindsay, Lai. Lang.,pp. 265 & 268.
Cf. also the old prayers to Janus in Cato, Agr., as quoted on p. 72 of AUen's Remnants
of Early Latin.

6 Cfdis of Cisalpine Gaul as Seen in the Inscriptions

used frequently; but that one of the eighty or more epithets of
Jove should appear only once, is not at all surprising.**^ Further,
the epithet, in general, represents a far more prevalent t3rpe of
indication than the juxtaposition without connective, or even the
compounding, of the names of two gods. In the absence, then, of
any other tenable interpretation of the inscription, and relying upon
the evidence from etymology, general religious usage of the time, and
the nature of the worship of Jupiter, we accept this as ah epithet,
another expression of the great god of the shining heaven.

JUPITER FULMINARIS

The most dramatic phenomenon of the sky, and the one most
suggestive of a directing personality, is the lightning with its accom-
paniments. One of a group of epithets*^ which credit this phenomenon
to Jupiter appears in an inscription at Ateste (2474). Pointing

lOVI . SACK

FVLMINARI

T.TREBIVS

T.F

in the same direction is the phrase ex premissa fulguris potestate

in an inscription to Jupiter Optimus Maximus Conservator, together

with the thunderbolt represented in the decoration of the stone on

which that inscription appears.^ Of that interesting practice of

burying and inclosing as religiosum an object or a spot struck by

lightning, the institution of the puteal to which the Germans give

the picturesque name Blitzgrab^ there are three instances preserved

in the inscriptions of Cisalpine Gaul: one at Opitergium (1965*****),

DE. C AELO

TACT VM

ET

CONDITVM

the wording of which would suggest that an object, rather than the

ground itself, had been struck,^ another at Eporedia (6778), where

«« Cf., e. t', Jupiter O. M. Divus Fidguralis in HI 1086, Jupiter Fuhninans in XI
3773, Zeus ThaUs in CIG XIV 2337.

^ Cf. Fulgur, Vm 2626; Fulgurator, VI377, IH 821.1596.1677.6342; Fulminator,
m 3593-4, Vannie Apigr. 1898.103; Fulguralis, IH 1086; Fulgur Fulmen, Xn 1807.

« 5670; see p. 10.

^ The general fonn of expression found in this inscr. is found also in n 2421 and
XIV 245; in the latter instance, a tree had been struck and "the ligliHiing buried."

Culk of Cisalpine Gaul as Seen in the Inscriptions 7

DIVOM.FVLGUR DIVOM

CONDITVM FVLGVR

..CONDITVM
perhaps only the earth had been disturbed and thereupon formally
turned over and inclosed. In the second case the lettering was
duplicated on two sides of the monument, but with a difiFerence
of line division as here shown. Divom is a provincial variant^ of
the dium which occurs elsewhere in this phrase.*^ Finally, the word
FVLGVR alone constitutes an inscription of Aquileia {Suppl. Ital,
158).

JUPITER SUMMANUS

Similar in function to Jupiter Fulminaris is Jupiter Summanus.
Although the name Summanus is found elsewhere alone,^ as a
cult-title of Jupiter it seems to occur only in Cisalpine Gaul, in the
two inscriptions below. The first of these, from Verona (3256),

.lOVI.

S VMM AN

T . CAECILI

.VS.

SEXTIO

was found on a small altar. The other (5660), to Jupiter Altus

V.S.L.M.IO VI AL

TO . SVMM

ANO.FELICI

ANVS PRI
MIVSC V

M SVI ^

D D D
Summanus from the Ager Mediolaniensis, is expanded by Mommsen:
V{otum) s(olvit) l(ibens) m{erito) lovi Alto Summano Felicianus
Primi v{otum) s(olvit [aut Priamus] cum suis d{onum) d(at) d(edicat) •

^ Thulin, Die Etruskische Disciplinl 104, pp. 99-107, gives a general discussion o^
puteal and bidenkU.

• VI 205, 30878, X 40.

•The Calendar for June 20:SVMMAN[Ol AD CIRC[VM] MAXIM[VMJ;
Ov. Past, vi 731; Festus 284 Th. dc P. s. v, Pravorsum; Pliny N. H, ii 52; EpU, livy
nv; Cic. De Div. i 10.

8 CuUs of Cisalpine Gaid as Seen in the Inscriptions

The L at the end of vs. 1 resembles a ligature LT, M and / in vs. 5
are only faintly visible, and the 5 at the end of vs. 6 is, in the original,
so displaced as to be as near the end of vs. 5 as of 6. There is nothing
in these two inscriptions to indicate the nature of this god. Putealia
found elsewhere, however, dedicated (to speak more exactly, treated
as sacred, religiosum) to him,^^ give part of the explanation and
literary sources complete it. Pliny^^ says that the Etruscans had
nine gods who hurled thunder, but the Romans had retained only
two, ''diurna attribuentes lovi, nocturna Summano" Similarly,
Festus:*' ^'quod diurna lovis^ nocturna Summani ftdgura habentur.*'
The independent god Summanus first had a cult in the third century
before Christ,^^ but thus appears in Imperial times reduced to a
cult-title of Jove as the great god of thunder. The etymology com-
monly accepted for the name is sub-manus, "before the dawn";^^
hence the meaning, the god of the nightly thunder.^^ It would seem
natural, then, that the inscription to Jupiter Altus Summanus was
in connection with the paying of a vow for property or life preserved
from lightning, and that the other had some similar occasion.

Wissowa" thinks that with Summanus, the god of the thunder by
night, may originally have been identified Nocturnus, an inscription
to whom" records the payment of a vow by a Brixian who had,
apparently, won some victory over his fellow townsmen.

Jupiter Sanctusis the recipient of a solitary votive ofiFering
at Verona (3255). Sanctus" is not included in the lists of the god's
epithets usually published; Jordan^^ sees some connection between
Sanctus and Semo Sancus = Dius Fidius, but the latter is too
obscure itself to throw much light elsewhere. An inscription of

" VI 206 (FULGVR/SVM.CONDIT), 30879, 30889.

*• N. H. ii 52.

" 284 Th. de P.

•^ See Wissowa, R. K.y p. 53.

*i Cf. Fowler, Rom, FesU, 161; Preller, Rdm, Myth,, I 244; Rosch. U%,, s, «.

** For a general discussion of this god, see Preller, op, cit., I 243ff; Fowler, op. cU.,
160f ; Rosch. Lex, s, v. For an account of the founding of his temple near the Circus
Maximus, see the foregoing, EpU. Livy xiv and Cic. De Div, i 10.

»» R. K. 135.

••4287.

** Cf. Diana Sancta, p. 41.

•• In Preller, op, cU,, II 271, n. 1.

Cidh of Cisalpine Gaul as Seen in the Inscriptions 9

Brixia to Jupiter O.M. Jurarius may be cited here for compari-
son.*^

Jupiter L a p i s is essentially represented by the fetialis of 4329.
Though the office of augur was originally connected with the worship
of Jupiter, no effort is made here to duplicate the Corpus index by
listing occurrences of this office in the inscriptions. As belonging
to an early priesthood, the sodalis Titius of no. 24 may be men-
tioned here for convenience.

Later Conceptions

jupiter optimus maximus

As regards the universal cult of Jupiter Optimus Maximus,
it will be anticipated that Cisalpine Gaul can show little which is
distinctive as contrasted with other districts. In so far as there
are distinctive features in this connection they will naturally be
not of the main cult but of certain Celtic or other foreign adaptations
of it, more or less closely associated with the Roman worship. Such
adaptations will be treated in later chapters and are not included in
the statistics of foot-note 64; they are distinguished by these addi-
tional titles: Aeternus,*^ Dolichenus,^® Ambisagrus,*® Agganaicus
or Adceneicus,*^ Coliocinus et Parmarus,®' and Poeninus.*' The
mere bulk of inscriptions to J.O.M. without additional titles, 117
(142, counting additional titles)®* out of 200 to Jupiter all told, is the
notable fact rather than any peculiarity of these inscriptions. An

•'Seep. 11.

w See p. 73f .

•• See p. 74ff.

•• See p. 81f.

•» See p. 82.

" Milan. 5782, indexed simply as J. O. M. in CIL V; see p. 83.

" See p. 83f.

•* 13-15, 427, 784^8, 1963, 2037-8, 2381, 3244r-53, 3905, 4023-4, 4136, 4141,4158,
4189, 4234-40, 4898, 4984, 5213, 5222, 5225, 5250-1, 5456, 5458, 5463, 5470^, 5493,
5499, 5530, 5536-7, 5565, 5569, 5576, 5580-3, 5597, 5604, 5607, 5647, 5699, 5702, 5725,
5740, 5744, 5772-81, 6408, 6502a, 6503a (see p. 41 under Diana), 6566, 6569, 6571-2«><*,
6606-7, 6630, 6637, 6652, 6755, 6774, 6948, 7209, 7239, 7461, 7632, 7860, 8131, 8204,
8231, 8842, 8890, 8917; NotizU 1877. 74, 1890. 273, 1909. 4, 1912.421; Vann, £pigr.
1909.204, 1913.199; Suppl. Ital. 843, 162 {^Notizie 1883.158). In combinations with
other gods, or with additional epiUiets, are Uie following: 790, 1863, 2475, 3254,
4014, 4241, 5500-1, 5509, 5543, 5546, 5608-9, 5633, 5661, 5670, 5726, 5784-5, 6594,
6767, 7809, 7870, Suppl. Ital, 896, 1272 {--Notizie 1886.3).

10 CuUs of Cisalpine Gaui as Seen in the Inscriptions

ethnic group, AneuniaUsf^ are the dedicants in one case, a collegium
veUranorum in another.^

J.O.M. Augustus is represented by a votive ofiFering of
Arilica.*^ An inscription of Verona®* honors J.O.M. Conserva-
tor, being set up by P. Pomponius Cornelianus constdaris curator
rerum publicarum. Another*' runs: lovi 0{ptimo) M(aximo) Con-
servaiori possessionum Rosciorum, Paculi Adiani n(ostri) cons(ulis)
et Bassaefiliorumque eorum, ex vote L{ucius) Roscius Eubulus nutrit{or)
et procurat (or) cum P{ublio) Roscio lib(erto) proc{uratore) eor(um). On
the side of the monument is the date: D(atum ante diem) quartum
Non(as) Mart{ias) luliano iterum et Crispino cons{ulibus). The
following inscription was found in the Ager Mediolaniensis (5670).

(thunderbolt)
I . O . M . CO

EX . PREMISSA
FVLGVRIS
POTESTATE
FLAVIVS . VALENS
V.C.EX.D.V.S.L.M

D P

Mommsen appended a question-mark to his expansion of CO as
Conservatori and I find only one (and that a doubtful) parallel in the
indices of the Corpus.''^ If this is the correct expansion, the phrase
ex premissa*^ fulguris potestate would seem to name the occasion of
the dedication. But the lightning may have been merely a favor-
able omen. The V.C of vs. 6 shows that the inscription is not earlier

* Notizie 1909.4 » Vann, &pigr, 1909.204. Aneuniates is taken to mean Anaunen-
ses, but the inhabitants of Anauni were some distance from home when they set up
this inscr. at Gera.

* 784: coUegium veUranorum posuU sub patre TiHano, scribsU (sic) Ulpius Aman-
Uus s.

*^4014. An inscr. to /. Augustus (6955) was set up according to instructions
given in the will of an ex-decurion of Taurini and Eporedia.

^ 3254. Monmisen ad, loc. dates this conjecturally A. D. 237.

** Brizia. 4241. Paculius Aelianus was consul in A. D. 223, Julianus and Cri^inus
in 224.

w V 790; see p. 81.

71 One of the copies m Orelli-H. (1219) reads PRAEMISSA, and that would be
understood in any case.

Culls of Cisal^ne Gaid as Seen in the InscripUans 1 1

than the end of the first century A.D.^ In spite of the redundance
with V.S.L.M, Mommsen suggested as the meaning of EX.D in the
same line ex devoUone. For inscriptions to J.O.M. C Conservator),
Liber Pater viniarum conservator and to J.O.M. Co(nservator?) et
Ambisagrus, see no. 5543 (p. 56) and no. 790 (p. 81f) respectively.
See below also, Jupiter Conservator.^ J.O.M. Jurarius (dpicios) is
once addressed.^*

JUPITER AS VICTOR AND PROTECTOR

Of like antiquity with the main cult of Jupiter Optimus Maximus
is that of Jupiter Victor.^* To him is addressed a votive inscription
from Anauni (5063). From Verona comes a sepulchral inscription
(3413), the first six and a half lines of which are quite usual: Naeviae
L{ucU) /(iliae) Naeviolae quae vixit ann{os) duos et viginti menses
quattuor dies quinque, M(arcus) Clodius M{arci) f(ilius) Candidus
quattuorvir i{ure) d(icundo) etq{uaestor) aerari Veronae. Then follow
sacerdos and Lavin(as) separated by a half-line best described in
Mommsen's own words: ''What is concealed, I do not make out;
certainly what I expected LAVRENT does not suit the traces
remaining, which are these. The first letter is I rather than L;
the second seems to have been O or C; the third is V; the fourth I;
the fifth seems to have been V; the sixth which is lacking was narrow;
the seventh seems to have been X or V; the eighth is T, It was
perhaps 10 VI VICT(ori)." Surely he is right in expecting LAV-
RENT.^« But, though his suggested lOVE VICT resembles the
portions of letters remaining more closely than would any words that
I might suggest, that such a phrase stood (originally, at least)
in such a context is quite unthinkable.

To be classed with inscriptions to Jupiter Victor is one addressed
(Albintimilium. 7809) Victoriae Aeterni Imvicti (sic) lovis Optimi
Maximiy hy the restorer of a fortress. The cult of Jupiter Victor
is closely associated with, and finally more or less superseded by,
that of Victory, ^^ numerous inscriptions to whom appear in this

" See Egbert, LtU. Jnscr., pp. 168 & 472.
» Nos. 11, 12, 3243 on p. 12.

^*Sup^. lUd. Vin^Notine 1886. 3; cf. 1 1105-VI 379.
" \\rissowa, R. K., 123; Rosch. Lex. U} 679.

^The Sacerdos Laurens Lavinas is mentioned rarely by writers but often in
inscr. Cf. Zumpt, De Lavinio et LauretUibus LavinatibuSf 1.
" Wissowa, R. K,, 139f.

12 Cults of Cisalpine Gaul as Seen in the Inscriptions

district and are cited later in this dissertation.^^ Since this is com-
monly given as one of the frequent instances of the development of
a cult-title into an independent divinity, the dedications to Victory
should not be disregarded in this connection.^*

To Jupiter Conservator an altar has been set up by
a freedman of Pola (12); and another inscription to him, on broken
marble, belongs to the same locality(ll). Still another at Verona
(3243) is in consideration of the health of P. Pomponius Cornelianus,
Julia Magia, his wife, and their sons, Julianus and Magianus. By
including the inscriptions to J.O.M. Conservator, we find the god
regarded as protector of possessions,*® crops,*^ and health.^ One may
compare also inscriptions to di conservatores^ and luppiter et di con-
servatores,^

Similar in significance is the epithet C u s t o s from Ceneta
(8795), which appears twice elsewhere" in inscriptions. A votive
offering of Ateste (2473) honors Jupiter Depulsor, a cult
apparently popular with the army." An inscription in the Ager
Saluzzensis (7634) consists simply of the word DEFENSORI; since
there is elsewhere an inscription to Jupiter Defensor,*^ this word may
conceivably refer to that god. Here may be cited also a votive offer-
ing by C. Hostilius Aemilianus of Brixia (4243), inscribed lOVIS.
TVTELAE." Conservator,*® Custos,®® Depulsor and similar titles

w See p. 65f.

^* But cf . Axtell, DeificcUian of Abstract Ideas, 16ff.

•0 4241; seep. 10.

•»5543; seep. 11.

« 3243 above.

» Sec p. 94.

** See pp. 13 and 94, n. 7.

» VI 376, XIV 3557.

»CL II 2414; HI 895, 3269, 4018, 4033-4, 4111, 4786, 5160, 5460, 5494: note
that all these, except the first, are in border provinces — ^Dada, Pannonia, Noricum —
where soldiers were quartered.

87 in 1590=Eph, Epigr, II 446. CILV 8372, having the name in the nominative
and being on a stone of sepulchral form, is probably not to be included here. Cf . Pauly-
W. IV 2365 on Defensor CivUaUs and CIL V 4459. Similarly, Liberato(r) Patriae
De(fensor?) in 5509 to J. O. M. is to be taken with the name of the dedicant; no. 6963
is probably of the same character.

» Cf. 3304, 4982, XII 1837 and see pp. 13, 21 and 67.

«• Cf . Rosch. Lex, II» 745. 60, 748. 32, 749. 16.

^ Significantly frequent on coins after the time of Nero. Cf . Rosch. Lex. II 750.
61.

Cults of Cisalpine Gaid as Seen in the Inscriptions 13

finally came to indicate especially the activity of the god as protector
of the emperors.®^

IDEA lOVIS

A peculiar inscription, consisting simply of the phrase IDEA.
10 VIS, has been found in the Ager Comensis (5462). 'I5^a occurs in
Cic. Or. iii 10; Ac, i 8.30; Tusc, i 24.58; transliterated to idea, in
Sen. Ep, 58 med. The Platonic theory of ideas had passed through
an extensive philosophical tradition and might have become, in a
crude form, more or less known even to people without much educa-
tion: in that case, the phrase Idea lovis may have been used as a
periphrasis practically equivalent to luppiter, a periphrasis like those
so frequent in Lucretius®^ lovis Tutela of no. 4243 affords a parallel
to such an expression as this.®^ Similarly, one finds dedications to
the Numen or Genius of a deity.®*

COMBINATIONS

The largest group of those inscriptions in which the name of
Jupiter is coupled with designations of other gods is made up of
dedications to Jupiter with all the gods. The forms of dedication
employed are as follows: lovi et dibus deabus (5669), diis deabus
cum love (5245), , . . et dis cum love (5738), LO,M, D.D, (2475),
/. (0)M. dis [de] abu [s] (5609), LO.M. diis deabus (5784), I,0,M,
dis deabus (5608), lovi Opt, Max, et dis deab, (6767), lovi 0,M, qum
dis deabusque (5661), 1,0, M, una cum dibus dia, (5509), I.O.M, et
diis deab. omnibus (5500, 5633, 5785), lovi 0,M, ceterisq, immort,
(7870). All b\|t two of these are stated to be in connection with the
payment of vows: one for the health of the emperors (2475); another
for that of a patron^s daughter and for the crops (5609) ; a third for
that of a master (5500); two others for that of the dedicant and his
family (5661, 5784). Number 5661 involves the erection of a rather
elaborate altar; number 5738, of an altar and a small temple. A
dedication to luppiter et di conservatores celebrates the escape of a
soldier from the dangers of battle (5062).

" Cf. Wissowa, R, K,, 128 and 129 with note; Preller, Rdm. Myth, I 208f.

"Cf., e. g., iii 43, animi naturam^animum, Cf. also ''His Highness" "His
Excellency'' etc.

" See p. 12.

*< See pp. 22 and 68.

14 CuUs of Cisalpine Gaid as Seen in the Inscriptions

Six inscriptions represent the connection of the god with the
other members of the triad of the Capitol. Three of these (3242,*^
3902, 5771) are votive inscriptions; the second runs [lovi luno]
ni Min. ceterisque dis deabusque, being set up by a freedman on behalf
of the health of his patron and others. Number 5546 is indecipher-
able except for the address, I.O.M. lunoni M.; no. 5588 is in-
scribed on a square pedestal to the same three gods. The remaining
inscription (Augusta Praetoria. 6829) is here reproduced from a small
altar.

lOVI . IVNON . MINER
ANTONIA . M . LIB

APHRODISIA.SCYPHOS.il.

VENEREM SPECVLVM
DONVM DEBIT
An altar as a votive ofiFering is accorded to J.O.M. along with
Mercury (Suppl, Ital, 896). There is an inscription to Isis Regina,
Jupiter, Sol and Serapis (3232); another to Jupiter and Sol (8233).
The latter was found in the ruins of a temple of Isis at Aquileia; it may
be in honor of Jupiter-Sol, as III 3020 seems to be. Number 5501
connects the god with the Matrons in a votive ofiFering consisting of a
large altar terminating at the top in the shape of a shell. Likewise,
a very large altar in the field about Novaria bears a votive inscription
(6594) to I.O.M. Matronae indtUgentes Mercurius lucrorum potens.
A very dubious inscription (5726) associates Jupiter with dei penates.
As indicated on p. 11, J.O.M. Conservator appears with Liber Pater
viniarum conservator (5543)®* and Ambisagrus (790)'^ Finally, no.
1863, from lulium Carnicum, is reconstructed as follows from very
crude letters cut on the face of a clifiF on the Italian slope of Monte
della Croce, a hundred feet below its crest and about the same
distance from an ancient road:®® [I(ovi) o(ptimo)] m(axifno) [Triviis
quadri] viis ceterisque dib(us) aram o[b solutum merit] o soUemne votum
d[ed (it)] Hermias susceptor operis aeterni; titulum immanem, montem
Alpinum ingentem litteris inscripsit, quot saepe invium, comm[e]
antium periclitante popu[l]o ad pontem transitum non p[raeb]uit,
cur ante Attio Braetiano q{uaestore) eorum viro ornato, viam nov(am)
demonstrante Hermia, Multanimis fides operisque paratus — unanimes
omnes — hanc viam explicuit,

** Wrongly indexed as 3292 in the Corpus,

•• Sec p. 56.

•» Sec p. 81f.

'* Mommsen ad he.

Cfdis of Cisalpine Gaul as Seen in the Inscriptions 15

These dedications to two or more divinities in conjunction axe
often, of course, very useful in determining the provinces and func-
tions of obscure and less important deities. In the case of the supreme
god, however, they can ofiFer little suggestion. Once a deity has
reached such preeminence, he is apt to be invoked on occasion in
almost any matter and in company with almost any god.

SUMMARY

The following summary of the Jupiter cults of Cisalpine Gaul
leaves out of account the Oriental cults of chap. VI and the Celtic
cults of chap. VII.

Without epithet: 1759, 2472, 2799 = 1 1435, 3241, 3903, 4022,
4047, 4093, 4148, 4188, 4229-32, 4855, 4895, 5006, 5054,
5093, 5441, 5449, 5594, 6503, 7449, 7459, Notizie 1883. 194
{^Suppl. ltd. 512), 1900.80, Dessau 2992, Suppl. Ital.
161 29

Early cult- titles: Dianus 783; Fulminaris 2474, (putealia)
1965"^, 6778, SuppL Ital. 168; Summanus 3256, 5660;
Nocturnus 4287; Sanctus 3255 9

Optimus Maximus (See list on p. 9, n. 64) 117

O. M. combined with other gods: di deae 2475, 5500, 5509,
5608-9, 5633, 5661, 5784-5, 6767, 7870; Trivia Quadrivia
ceterique dii 1863; Matronae 5501, Matronae, Mercurius
6594; Juno, Minerva 5546; Mercury Suppl. Ital. 896;

Penates 5726 17

O. M. with additional titles: Augustus 4041; Conservator
4254, 4241, 5670, 5533, 790; lurarius Suppl. ltd. 1272( =
Notizie 1886.3) ; Victoria aeterni imvicti I.O.M. 7809 8 142

Other epithets: Augustus 6955; Victor 5063; Conservator 11,12,
3243; Custos 8795; Depulsor 2473; lovis TuUla 4243, Idea
lovis 5462 9

Combined with other gods (not including combinations with
J.O.M.): Isis, Sol, Serapis 3232; Sol 8233; Juno, Minerva
3242, 5588, 5771, 6829; Juno, Minerva ceterique di deaeque
3902; di conservatores 5062; di deae 5245, 5669, 5738 (Cf. p.
13 11

Total 200

16 CuUs of Cisalpine Gaul as Seen in the Inscriptions

MARS

Rather striking, especially when one considers the large number
of inscriptions to certain little known deities, like Belenus, is the
Ismail representation of the god Mars, whom we might naturally
expect to be prominent anywhere in an empire that ruled the world
by arms. There are but nineteen references to him all told, and of
that number all but nine are involved in some combination with other
gods and special local cults or are for other reasons not fully repre-
sentative. Of the five addressed simply to Mars,®® the last two listed
in the note are votive inscriptions. One (6478) is set up by two
freedmen in honor of a military oflScer.

The old epithet G r a d i v u s^®® appears in an inscription
found lying on the floor of an ancient shrine; the restoration of this
shrine by the dedicant is the occasion of the inscription (Aquileia.
8236). Mars Augustus is the recipient of a votive ofiFering
(Verona. 3263) and of a figurine with the following inscription (Sub-

MARTI.AVG

CONSERVATORI

CORPORIS. SVI

MERCVRIALIS AVG

N . VII . EX.IVSSV.NVMi

NIS . IPSIVS . SIGILLVM

MARMOREVM . POSVIT
lavio. 5081). On one side of a square pedestal (Vercellae. 6653) is an
inscription to the emperor Vespasian, on another side in crude letters
(perhaps a later addition) the words Deo Marti Conserva-
tor i. Jupiter bears the same epithet in this district.^®^

There are two Celtic titles, Cemenelus (7871) and L e u c i-
m a 1 a c u s (7862a), attached to Mars' name in inscriptions in

Cisalpine Gaul; they will be considered in the chapter on Celtic
Gods.i«2

The other occurrences of the word Mars are in combinations.
Mars is named (Anauni. 5052) along with the other planets in one
instance.^"® He appears once each with Appollo (sic) (Ager Novar-

•• 3261, 5064, 6478, 4900, Notizie 1894. 188.
>~ Cf. in 6279, VIII 2581. 14635. 17625, XIV 2580-1.
« Sec p. 12.
»«Sccp.84f.
'••Sec p. 64.

CuUs of Cisalpine Gaid as Seen in the Inscriptions 17

iensis. 6603), Luna (Aquileia. 794), and Mercury (Aquileia. 795),
the inscription in the last case being carved in rude, crooked letters
on an altar. Twice^®* Mars and Minerva are coupled; once^^ the
association is cum dis dedbus, A temple-servant of the god, aeditimus
Martis per annas XLV, is found in no. 5306 of Comum, a flamen
Martialis in nos. 4921-2 of Trumplini; Salii are mentioned fre-
quently.^^

There is a cryptic inscription to the M a r t e s, apparently,
found on the walls of an ancient castle (Verona. 3262). Search

P.FIRMINVS.MARTIBVS.L.P.A.
C.N.Q.A.ONESIMIANO.V.S.L.M.
through the indices of the Corpus and elsewhere fails to discover a
parallel to such a conception; in the absence of that support, accord-
ingly, I suggest that an unintentional metathesis might have sub-
stituted this form for MATRIBVS. An expansion of the unknown
abbreviations would perhaps throw light on the identity of the
deities.

Bidden by a vision, L. Petronius Callistratus set up a small altar
to V i r t u s and B e 1 1 o n a (Novaria. 6507).

DOMESTIC DEITIES

Of the domestic group, V e s t a is honored in but three inscrip-
tions.^®^ In one of them only can her name be made out with cer-
tainty (Arusnates. 3920). Another, carved in uneven lines on a large,
square pedestal, registers the payment of a vow to her by Q. Cassius

Verus (Arusnates. 3919). Laelius T(iti) lib(ertus) sevir et

Euhodus augustalis ^set up a monument of some kind at Concordia
(8655) and provide 2000 sesterces for its maintenance.

An altar at Patavium is inscribed simply DIS.PENATIBVS in
letters rude rather than ancient (2802). The Penates are also
addressed in combination with dei deae (Tergeste. 514).

"^ Sabini. 4901, Bergomum. 5114. Of. p. 59, n. 76.

>« Ad Lacum Larium. 5240.

»•• 1812, 1978, 2851, 3117, 4347, 4492 (cf. CatuU. xvii and notes thereon in the
Merrill and Friedrich editions), 6431.

^*^ For the infrequency of inscr. to the domestic deities as an unfair indication of
their relative importance, see Fowler, Roman Ideas of Deity, 15.

18 Cults of Cisalpine Gaid as Seen in the Inscriptions

LARES

Two freedmen of Aquileia (791) make a contribution from their
means to the Lares; freemen of Brixia (4245) and Ceneta (8796), re-
spectively, offer to them, the one a bronze tablet, the other a rather
large brazen bowl with the inscription traced on the inside with dots
made by a pointed tool. Some dedication is made at Aquileia (792)
by magistri;^^^ what would appear to be the names, now in a mutilated
condition, of five of these magistri are listed in the inscription,
two of the men being referred to as socii portorii and bearing names
which suggest servitude. On a round altar at Ora Genuas (7739)
it is indicated that the steward of Petinia Posilla, in payment of his
vow, set up this altar at the cross-roads in honor of the Lares.*®*
D(eis) Laribus is roughly cut on an altar of Anauni (Suppl, Ital. 714).
Two men of Augusta Bagiennorum (7689) address the Lares A u-
g u s t i on what had been an architrave of shining marble; another
architrave (Benacenses. 4865) bears, in large letters, the words
Augustis Laribus. A traveler through Aquileia, in accordance with
a decree of the local senate,**® adds his tribute to the Lares Augusti
(8234); to them also is a dedication (4087) made by nineteen slaves
at Betriacum in 58 B. C, the year of the consulship of Caesar and
Calpurnius. A small temple is erected to them at Verona (3258) in
consideration of the health of the emperor Hadrian. We find at the
same place an inscription (3259), Laribus Agustorum {sic) Dominorum
nostrorum et Casarum (sic), to which we may compare inscriptions to
the Genius of the emperor.***

On a pedestal of Dalmatian marble bearing traces of two statues,
runs this legend (Patavium. 2795): Genio Domnorum^^ Cereri. T.
Poblicius Crescens Laribus Publicis^^^ dedit imagines argent (eas) duas
testamento ex binis sestertiis. Genius and Ceres are plainly the Lares
whose statues were once above these lines; though one expects
Penates to be used as a general term to stand for various guardian
gods at different times, the exceptional character of such a use of

»w Cf. 3257 on p. 19 and DC 3424 with De-Marchi, 11 Ctdto Pnvato 1 114, n. 2.

10* Following the amended form, 7739*<^. This inscr. is to L. Compitales (see
p. 19); it is cited by Wissowa, R. K., 168, n. 4.

^^^ Expanding SiencUus) c(<msulto) p(osuU).

"» Cf. 3104 on p. 20.

^^ Cf . 3259 above to the Lares of the emperors.

*^* See Wissowa, R, K,, 170 and n. 6.

Cults of Cisalpine Gaid as Seen in the Inscriptions 19

Lares is apparent, for instance, from the last clause on p. 162 of
Wissowa's Religion und Kultus der Rdmer. An interesting, though
fragmentary, inscription of Brixia (4440) reads: [M]arceUin{us)
coUeg{io) Larum dedit sestertia duo et dimidium, ut no[his Rosalibus]
et Farentalib{us) [sepulcrutn decoraretur or something similar].^"
The collegium Larum appears also in another inscription (Brixia.
4432), in which ctdtores collegi Larum join with others in a tribute
to their well-deserving patron. In one instance (Brixia. 4340), the
cultores Larum of a certain XVvir sacris faciundis set up an honorary
inscription to him. Three free men, magistri, and three slaves,
ministri, record in an inscription at Verona (3257) that they have
restored a shrine of the Lares Compitale s,"* putting into
position its roof, walls, folding-doors and threshold at their own
expense. The date is A.V.C, 753.

GENIUS

Dedications to the Genius of a private person are sometimes
without indication of the dedicant.^^® Number 7596 is apparently
to the Genius of the Petronius of no. 7532, by his parents; 7514 to
that of an intimate friend; SuppL ltd. 1286 to Genius P a t r i u s;
7142 hipnoris c{ausa)}^'' Slaves^^^ address the Genii of their masters;
freedmen"* thus honor those who are presumably their patrons.
Number 6951 is to a patron's Genius; 7469-70 are dedications to the
Genii of their patrons by the guilds of smiths and rag-dealers, respect-
ively. Likewise, the college of pastophoroi of Industria honors its
patron, addressing the Genius and H o n o r of a Roman knight,
curator kalendariorum rei publicae. This inscription (7486) is on a
large bronze tablet in crude letters, one line still showing traces
of the silver with which the hollows of the letters were filled. The
inscriptions to Genius and Honor are uniformly long as compared
with most religious inscriptions. One (Brixia. 4449) includes the
information that to the Genius and Honor of three seviri Augustales a
memorial has been erected by five magistri collegiorum. The portion

"^ Cf . 4016 and 4871 {Rosalia et Parentalia omnibus annis in perpduum procuranda) ,
2090, 2176, 2315, 4015, 4017, 4410, 7357, and passim.
>^ Cf. 7739 on p. 18.

>>* 7236 (to the Genius of a local senator and duovir), 7532, 2212.
»' Cf. 2947, 7007, 7481.

"' 1868 (with a small altar in payment of a vow), 7143, 7471.
"• 6502, 7238, 7505, NoUsie 1904. 40 (in good letters of the first c).

20 CiiUs of Cisalpine Gaol as Seen in the InscripHons

of the inscription of most concern to us is as follows: Gen(io) et hon{pri)
(of the three seviri), d{atis) in tutel(am^^^ sestertiis) n(ummis mUle),
ui d{ie) K. Febr. sacrif(icetur), et in profusione{m^^^ sestertiis) n(umr
mis mUle (names of the donors). Magistri s{upra) s{cripti) titulo
Iwnoris usi, datis in tutelam (sestertiis) n(ummis mille), ut ex usur(is)
eorum quod ann(is) die III id{us) Apriles per officialese'^ sacrificetur ^
et oleo et prop(inatione) dedicaver{unt)}^ That is, the five officials
provided the inscription and the first two thousand sesterces at their
own expense, then added a thousand sesterces in their official capa-
city for another sacrifice.^^ In 5869 (Milan) the guilds of smiths and
rag-dealers of the place invoke the Genius and Honor of Magus
German (us) Statori(us) Marcian(us), Roman Knight equo publico,
and the Juno of his wife, Cissonia Aphrodite, patrons of the guilds.
Number 5892 (Milan) is of the same type. Four times in all^^ there
occur inscriptions addressed to the Genius of a man in combination
with the Juno of a woman.

The common practice of supplicating the Genius of the emperor
is represented by the line GENIO PRINCIPIS (Vicetia. 3104) and
no. 2795 on p. 18. For Genius Lib{eri) Aug(usti) see no. 326 on
p. 56 under Liber.

We come next to evidence of the worship of the Genii of various
groups: of guilds, a town, colonies, counties. The Genius of the
guild of rag-dealers of Alba Pompeia is honored in a tribute to the
memory of a Roman knight paid by his mother and sister (7595).
The Genius of the guild of dray-men appears in a Brixian inscription
(4211). A monunient which seems to have been transported from
Greece*^* is inscribed: Veneri sacrum et Geniocollegi aug(usti) Corinth-
(i) (Altinum. 8818). A fragmentary inscription in Notizie 1915,
p. 145 may be classed here, and perhaps the G,C.D. of 2794 is to be
expanded G{enio) C(ollegi) D{endrophororum) ; no. 7363 from Segusio,
Maric(ae) Miner(vae) et Gen(io) aer{, ,,)sacr{um)y probably had to do

^ Cf., for parallels to this phrase, 4294 (p. 35), 4416, 4418, 4488, 5005 (p. 51.).

«» Cf. Marini, FrcU. Arv., p. 562; Fabr. pp. 147, 182.

^ Cf. 4488-9, 5272; De-Marchi, II Culio Privaio, II 147.

^ Cf . 5272. 1. 25.

^ Mommsen ad. loc,

^ 5869 above (to the Genius and Honor of a man and the Juno of his wife), 6950
(on a base supporting a Hermes), 7237 (by a slave), 7593 (by a slave or frieedman). See
p. 23f . for inscriptions to the Juno of a woman.

^ Mommsen ad loc.

CuUs of Cisalpine Gaul as Seen in the Inscriptions 21

with a guild of coppersmiths. At the same town, the Genius of the
Municipium Segusinum is the recipient of a marble tablet, put up in
accordance with the terms of a woman's will from the funds left
after the construction of some monument in honor of Vertiminus
(7235) : no. 7234 is addressed to the same spirit, and Suppl, Ital, 958
to Genius Municipii Industriensis by a sevir augustalis. A decurio of
Brixia pays his tribute to the Genius Coloniae Civicae Augustae
Brixiae (4212); no. 4202 is probably in honor of the same spirit and
Bergimus."' We find also Genius pagi Livi (Trumplini. 4909),
Genius populi pagi Iu[li] (Ibid, 4911), and Genius pagi Arusnaiium
in combination with the nymphs."^ With the Matrons are associated
the Genii Ausuciatiuniy^^^ and no. 5216 of the same place, which
begins Genio Asc, may be an address to the same spirit, though
a man's name is an alternative explanation.

Besides the combinations of Genius with Venus (8818), Bergimus
(4202), Nymphae Augustae (3915), Matronae (5227), and Marica"^
and Minerva (7363) already cited, there are to be added those with
the Manes (Pola. 246) and Numen (Fines Cotti. 7212). Genii are
occasionally represented in carvings on sepulchral and other monu-
ments, e, g., 2044, 4085.

Comparable in conception with the protecting Genius of a man
or group is the T u t e 1 a who sometimes appears. An inscription
at Verona (3304) runs: Tute[lae] dom[us] Rupil[ianae\ etc}^^ A
decurio of Brixia pays a vow (Riva. 4982) to Tutela August a.***
Number 4243, mentioned before in connection with certain ideas in
the Jupiter cult,^^ and involving the payment of a vow to lovis .
Tutela f^^ suggests the sort of use out of which arose the conception
of Tutela as an independent spirit. As the Roman about to enter
some contest, in praying to Jupiter Victor had his mind mainly on
the epithet rather than the god, as one may say, and thus that epithet
presently was furnished forth with a personality of its own as Victoria;

^ See p. 90.

^ Arusnates. 3915; see p. 90.
>*• Ad Lacum Larium. 5227.
»«> See p. 27.

'« Cf. De-Mardu, II Cidto Privato II 44 and I 80, also p. viii, n. 2.
« Cf. BuU, ipigr. de la Gaide 1 163.
« Sec p. 13.

^ See pp. 12 and 57, n. 55. Cf. XII 1S37, though there are two possibilities of
interpretation there.

22 Cults of Cisalpine Gaid as Sun in the Inscriptions

so, from praying /<?r the protection of Jove there was no very far cry
to pra3dng to it: the lovis Genio of I 603.17 affords a close parallel.
Preller^** regards Tutela as a female counterpart of Genius; which
mak^s her a Juno"* or, as he prefers to identify her, Fortuna. Wisso-
wa"' attempts no such identification, but refers to Tutela as a
goddess who ultimately attained some independence from Genius
and appealed especially to women worshipers. After reviewing
several interpretations, De-Marchi"* inclines to the view that
Tutela is Genius; favoring that understanding of the identity of the
spirit, as against those which make it a female counterpart of Genius,
is the invocation, Genio urbis Rotnae sive mas sive femina^^ which
goes back to the period in the history of Roman religion when
deities were conceived of as daemonic and sexless or of uncertain
sex."^

JUNO

Three votive offerings are made to Juno without cult-titles:
no. 4224a on a tiny cippus at Brixia, no. 2087 at Asolo, and no. 2798
on a bronze tablet of Patavium. With regard to the last, the editor
of the Corpus quotes an interesting statement from Livy (x 2.14):
rostra navium spoliaque Laconum in aede lunonis veteri fixa mulH
supersunt qui viderunt Patavii. Livy may well have talked with
some of his fellow townsmen who had seen these ex-votos. Gran San
Bernardo furnishes a brief inscription to Juno Augusta {Notizie
1887.469). Tib(erius) Cl(audius) Hilarinus of Camunni and Val-
(eria) Prima, his wife, pay a vow (4939) to Juno R e g i n a, as does
Luculena Tatias of Riva (4938). The remaining inscription of this
last-named cult (Albintimilium. 7811) illustrates the often compli-

IVNONI REGINAE SACR
OB HONOREM . MEMORIAMQVE VERGINIAE . P . F
PATERNAE . P . VERGINIVS RHODION LIB . NOMINE
SVO ET METILIAE TERTVLLINAE FLAMINIc VXORIS
SVAE ET LIBERORVM SVORVM VERGINIORVM QVIETI

« Rihn, Myth. II 185, 202; I 87.

^ See p. 23f for this conception of Juno.

^' R. K,f 179; see n. 2 there for a list of occurrences.

»• Op. cU., p. viii, n. 2.

»• Serv. Aen. ii 251.

"0 Cf. Fowler, Rom. Best. 67, 73.

Cults of Cisalpine Gaul as Seen in the Inscriptions 23

PATERNAE RESTITVTAE ET.QVIETAE
S P P

cated motivation of inscriptions. It is inscribed to Juno, but also in
memory of the dead daughter and further dedicated to what one could
almost call a deified abstraction, the Quies of the dead.^^ For an
inscription to Juno Luna Regina (Verona. 3233) see p. 62 under Luqa.
The rest of the inscriptions to Juno involve that conception
which associates her with Genius in the private cult; they are to the
several guardian spirits of individual women. Number 6954 (Tau-
rini), from the pedestal of a bust, is dedicated to the Juno of Tullia
Flaminica Julia Augusta.^^ Alibertus and liberta in no. 7472 (Indust-
ria) appeal to ''the Jimo of our Julia;" similarly, Albanus, dispensator
and probably slave,^^ addresses "the Juno of our Cornelia" (Ticinum.
6407) : nostri is used in the same way with the names of patrons and
masters elsewhere.^^ In the following inscription on an altar (Pola.

C.FANNIVS.PSALMVS

SIBI.ET.
FANNIAE. CLIB.NOE

IVNONI.EIVS.

FANNIAE . PRISCAE

V.F

160), a difficulty presents itself. While the names Psaltnus and Noe
strike one as Oriental and incongruous, the real trouble lies in the
phrase lunoni eius in the fourth line. Mommsen's comment is:
^'lunoni eius seems to have been added on this account, in order that
it might be known that she was dead by the time this inscription was
set up." This requires the understanding of another connective
before the name of the second woman. Mommsen's reasoning
as to the phrase in question is to be accepted only in lieu of a better,
for an inscription to a woman's Juno would ordinarily prove that
she was alive, not dead. A more normal expression is the sibi et dis

*^ As a matter of Latimty and of the Roman attitude toward death, the word
restUuUu is surprising here, being more appropriate to one who has recovered than
to one who has died. "Restored to the eaith from whence she came" is, I think, a
modem rather than an ancient commonplace.

^^ She appears also in 7629.

»« Cf . VI 64, servus dispensator.

^ No. 7143, 7471, 7505, 7593; cf. 3259 on p. 18.

24 Cults of Cisalpine Gaul as Seen in the Inscriptions

manibus luliae Fortunatae uxoris of no. 3494, used with the V.F as
here.

For comparison with what precedes, and for inscriptions to the
Juno of a woman in combination with the Genius of a man, see nos.
5869, 6950, 7237, 7593 on p. 20. To be compared, likewise, with
dedications in honor of the Genius of a canton^^ is an inscription of
Bergomum (5112): IVNONI (in antica), PAGI/FORTVNENSIS
(in postica).

The numerous inscriptions invoking Junones do not have
to do with these guardian spirits with which we have been dealing;
nor do they so vitally relate themselves to the Juno cult in general
as to the Celtic-German cult of the Matronae or Matres,*** since
lunones became practically a variant for the latter names in Cisalpine
Gaul and elsewhere. The correctness of this statement is attested
not only by a consideration of the diflFerent conception of the Junos of
the private cult from that of these Matrons collectively worshiped,
but also by the occurrence of inscriptions to Matronae Junones^*'
and Junones Matronae.*** I have accordingly thought best to post-
pone discussion of these divinities to the section on Matronae in the
Celtic group.

The several instances of the Jupiter- Juno-Minerva combination
may be found listed under Jupiter."® The only other combination in
which Juno appears is that with Feronia.*^^

SATURN

To Saturn there are four votive oflFerings with no epithet in
the accompanying inscriptions,*** besides an inscription from Arus-
nates (3916) and the reference to the planet Saturn in connection with
other planets in 5056 (p. 64). There are also four votive inscriptions
to Saturnus A u g u s t u s.*** Part of a pillar of red marble is
distinguished with an inscription to Saturnus Conservator

»« See p. 21.

»« Cf. Wissowa, R. K., 191.

»« No. 5450; see p. 88.

"• Nos. 3237, 5249; see ibid.

*• See p. 14»

^ See no. 412 on p. 47.

»*» 2382, 5022, 5068a-9.

«« 3291-2, 5024, 8844.

CuUs of Cisalpine Gaol as Seen in the Inscriptions 25

(Verona. 3293). The next inscription — to D o m i n u s Saturnus^"
— appears on a bronze plate from which a balance was afterward
made in such a way that part of the inscription was cut oflF, part
concealed by the cheeks of the balance^" which were added. There is
an altar also to D(ominus?) Saturnus (Tridentum. 5023) in payment
of a vow. Ten dedicants join in a well-cut inscription to D(ominus?)
Saturnus Augustus (Anauni. 5068). D(ominus?) S(a n c t u s?)
Saturnus is given a small altar (Riva. 5000) and a statue resting
on the square pedestal on which a dedicant of Tridentum has re-
corded the preservation of his own and his family's health (5021).
An inscription to Deus Alus Saturnus (Brixia. 4198) will be
met later (p. 90) among the Celtic deities. Curatores Saturni are
to be noted (5067).

BONA DEA

Aquileia provides all the inscriptions to Bona Dea. The only
one without epithet is no. 847: M.B.D.D.D: the initial only (M) of
the dedicant represents a practice not uncommon;^^ the D.D, stand-
ing as it does at the end, is almost certainly for donum dedit or some
similar phrase, and Bona Dea is the most obvious expansion of the
rest. Number 756 addresses Bona Dea Augusta. The following
(760) may be a dedication to Augusta Bona Dea Castrensis,

A V G V S T A E.B onae Deae?
CASTRENSI. EX

FERONIA.LIBANI.LIB

TI.CLAVDIVS.STEPHAN * lib.
though it has been referred to Julia Domna mater castrorum}^ The
right edge is missing and there is a crack roughly parallel to the
fracture at the right, without, however, making the portion affected
illegible. The phrase mater castrorum appearing after the names of
certain of the empresses, being a set formula of honor, would not be
apt to be altered into castrensis or any equivalent phrase; it is un-
likely, then, that Julia Domna is meant here rather than Bona Dea.
Whether we should understand castrensis to indicate "goddess of the
camp" or, more specifically, "goddess of Castrum " is not so

^ £. bank of L. Benacus. 4013.

« Cf . Vitr. X 8.

« Cf. nos. 3252, 4158, 4215, 4218, 5562.

^ Mommsen ad he. Cf . VI 30854.

26

CuUs of Cisalpine Gaul as Seen in the Inscriptions

certain in the light of VI 70, beginning Bonae Diae Castr. Font.,
where one is to expand Casir{i) Font{anorufn) or some such unknown
place-name."^ Bona Dea P a g a n a (762) is the recipient of an
offering from two of her magisirae and of a temple from two of her
minisirae, Orelli compares his no. 1521, to Bona Dea Agrestis.

BONAE. DEAE. PAGANAE
RVFRIA. C.F. FESTA
CAESILIA.Q.L.SCYLACE
MAGISTRAE

D

. S

DECIDIA. L. F. PAVLIna

ET.PVPIA.L.L.PEREGRINa

MINISTRAE

BONAE . DEAE

AEDEM . FECERVNT

D .P.S

In no. 757, likewise, three magisiraej and in no. 759 one, are men-
tioned."' The Augusta Bona Dea C e r e r i a of no. 761 in the
same locality is also essentially Bona Dea."* The juxtaposition with
other inscriptions to the goddess and the adjectival form of Cereria
are in favor of this; cf. also VI 72 (Bona Dea Hygia"®. On the other
hand, in VI 76 (Bona Dea Venus) and Eph. Epigr. II 649 (Bona
Dea Juno) Bona Dea is plainly the epithet. The discovery of the

AVRIBVS
B.D.D

PETRVSIA
PROBA

MAGISTRA

inscription above (Aquileia. 759) with others to Bona Dea, and
the fact that a priestess is mentioned, are against expanding B(eleno)
D(eo). The auribus is the real difficulty. Though ear-rings are
occasionally dedicated to deities {vita Alexandri 52 is cited), yet
this form of dedication is extraordinary."^ The best explanation is
given by R. Peter i^**

»' Editors ad he.

>»• Sec Rosch. Lex. P 790. 4^52.

"* See Mommsen ad he.

>M Mommsen would identify also (see his note on 761) with Bona Dea the Mater
Beum Magna Cereria of 796, found at Aquileia like the others above; but there is no
adequate evidence for such complicated syncretism here. See p. 95.

^ See Mommsen ad Ice.

^ Rosch. Lex. P 791. 65 to 792. 25.

Cults of Cisalpine Gaul as Seen in the Inscriptions 27

In ihrem Temple zu Rom befand sich eine Apotheke, aus der die Priester-
imien Heilmittel verabreichten; man verglich sie mit Medea (Macrob. i 12. 26)
und identifiderte sie mit Hygia (Henzen, BidUL d. Inst. 1864, p. 33 u. 63f.); sie
erh&lt das Symbol der Schlange (so auf dem Altar CIL VI 55; Plut. Caes. er-
wfthnt ein Tempdbild der Bona Dea mit einer Schlange); in ihrem Tempel
hielten sich Schlangen auf (Macrob. a. a. 0,);CIL VI 68 wird ihr die Heilung von
Augenleiden zugeschreiben; aus gleicher Veranlassung erhfilt sie den Beinamen
Odata d. i. oculata (CIL VI 75) vgl. Preller, Ausgew. Aufs, 309f, Detlefsen im
Bull. d. Inst. 1861, p. 177ff, Bruzza in Ann. d. Inst. 33, 1861, 387f.)i« Vielldcht
gehOrt hierher die Bona Dea Ludfera (CIL VI 73), falls das Beiwort sie nicht
etwa als Geburtsgdttin bezdchnet. Auf KrSftigung einer Kranken muss die
Widmung Bonae Deae Conpoti (CIL VI 71) bezogen werden, auf Befreiung von
einem Ohrenilbel Dedikation Auribus Bonac Decte ^ Bonae Deae Auritae, vrieOclakt
(CIL V 759) u.Mommsen das., Jordan bei Preller a. a.O.404, A.2; vgl. Auribus
Aesculapi et Hygiae CIL III 986 u. Friedl&nder, SiUengesch. 3f 539.

The goddess is addressed (Aquileia. 8242) along with the Parcae
in an inscription carved in very small, beautiful letters on an altar.
Deddia Egloge gives the altar to the Parcae and a silver phial to
Bona Dea.i**

M a r i c a y adopted from Minturnae in Campania, some-
times loosely identified with Bona Dea^** or the consort of Faunus
under other names, appears in an inscription which Mommsen

MARIC . MINER , ET . GEN . AER . SACR
warns us may be interpolated, if not a forgery entire (Segusio. 7363).
Worth noting also in this connection is the inscription (3303) to
S i 1 V a n a e on p. 31 and the discussion there, though I cannot
point to any instance of the singular Silvana = Fauna ^ Bona Dea
as SUvanus ^ Faunus. In the same general group of deities con-
cerned in the fructification of animal and vegetable life are the
Florentcs, '^gdttliche Personifikationen der BlUte (vgl. Flora)
Oder der Jugendkraft,''^^ an inscription to whom was found near
Montona (408).

L*annie £pigraphique (1913.14) publishes an inscription from
Istria which accompanies a votive offering toTerraMater,

>*■ Mommsen on VI 75: Deae cognomen quod est odatae videktr expUcari coUato
Htulo a Felice publico Bonae Deae agresti posito ob luminibus resHtuUs n. 68.

>•• Sec p. 52.

>* See Peter in Rosch. Lex. IP 2375 for this identification of PreUer's among
others. Cf. Preller, ^^fm. J/^^Mu 1 412f.

^ Steuding in Roach. Lex., s. v., P 1487.

28 Cults of Cisalpine Gaul as Seen in the Inscriptions

and Suppl. Ital. (169) another in which a knight and sevir of Aquileia
is the donor.

SILVANUS

Bona Dea appeared variously in the Roman Pantheon as the
daughter or wife of Faunus;"^ but before that the phrase Bona Dea
had existed as an epithet of Fauna, wife, sister or daughter of
Faunus.*'® To Faunus or Fauna, as such, no inscriptions are found
in Cisalpine Gaul.*®' When one looks beneath the surface, however,
he finds the former represented in the person of the later Silvanus,
so popular with the common people and in the outlying districts of
the West. So Wissowa*'® speaks of a relationship "zwischen Silvanus
und Faunus. . . . von denen letzerer als der alturspriingliche Gott
in Staatskulte alleinige Verehrung geniesst, dagegen in der privaten
Religionsiibung durch Silvanus voUig zuriickgedrangt worden ist."
The inscription below (Aquileia. 815) introduces Silvanus with a

SIL V ANO

SACRvM

SECTORES

MATERIARVM

AQVILEIENSES

ET . INCOLAE

POSVERVNT

ET . MENSAM

tjrpical background. The habitat of the god is properly the wood,*^*
though he appears frequently in a somewhat more civilized setting.^^
In Serv. A en. viii 601 Silvanus is said to be vKuc^Bef^, hoc est deus
TTJs ti\ris or, as Servius later points out, deus materiae. The ambiguity
there of the last word does not invalidate the citation. The lines
below (Ateste. 2477), probably to Silvanus, seem to have the same

L.MINVCIVS.L.L.OPTATVS
S.V.S.L.M.IDEM.STRAVIT

^ But see under Fonio, p. 91.
>•» See Rosch, Lex. V 789.
>•• See Wissowa, R. K. 216.

»*• R. K. S3; cf. 213 and Preller, R»m. Myih. I 392.
»»» Sec PreUer, ibid.

'" See Wissowa, R. K. 214. There are many inscr. to the god even in the city of
Rome; he was worshiped in parks and gardens there (Preller, op. cit. I 396).

Cults of Cisalpine Gaul as Seen in the Inscriptions 29

back-ground. One may assume, with some probability at least, that
the offering consisted of some piece of rustic construction^^ and that
the man who dedicated it also laid a floor or pavement for the building
or precinct. Four inscriptions are on altars, rudely constructed
in all probability,*'* as comported with the sphere of the god's
activities. The altar of no. 8243 (Aquileia) was in a rustic hut,
no. 5800 (Mediolanium) was very roughly cut, and no. 7704 (Augusta
Bagiennorum) is found on a small altar with carvings: at the left of
the lettering, an animal lying on a rock, — at the right, trees, — and
below, Silvanus holding a branch with a dog beside him.*'^ There is
something artistically appealing in the constant effort of the ancients
to suit the offerings to the various gods; and the presentation of
natural, often crude, objects to this god of the out-of-doors is com-
parable to the worship of God by the Druids in God-made forests
only, and to the altars of the Hebrews wrought of earth or un-hewn
stone.*'* In no. 3297-8 (Verona) a stag balancing on two feet forms
a part of the ornamentation of the large, square pedestal on which
is preserved a hopelessly corrupt inscription. Number 5119
(Bergomum) records a votive gift of a statue and a temple to [S]il
[vanus] **pro bene adorato numine,*^ Slaves are three times*''
the dedicants of votive offerings, in no. 5557 in consideration of the
health of one who is probably the master. Three or more dancers
pay a vow in one instance.*'® Again, in no. 3295 (Verona), for
example, it is a sevir who makes the dedication and six fasces are
graven on the reverse side of the stone.*"

D e u s Silvanus is the form of dedication in no. 5544 (Infra
Lacum Verbanum) and no. 7876 (Cemenelum), votive inscriptions;
Daeus Santus Silvanus in a third (Pola. 8136). The epithet

»" Cf. Wissowa, R. K. 214, n. 5; Preller, Rdm, Myth. I 393.

"* This inscr. is cited with 815 above in Preller, op. cit. I 394, n. 1; see Wissowa,
R. K. 214.

*" No. 5538 is the fourth inscr.; cf. the altar to S. Aug. in Suppl. Ital. 168.

»w Exodus XX 24-5.

"' Nos. 3296, 5457, 5557.

*^' Infra Lacum Verbanum. 5548; cf. 2383 under S. Aug., p. 30.

^'* The remaining inscr. contain nothing distinctive excepting such evidence as
is offered, by a study of the names of the dedicants, as to their social status, — a study
which, for this and the other gods, will be found in chap. DC on p. 96ff. The other
inscr. are: 816, 2478, 4288-9, 4947, 5118, 5481, 5524, 5526, 5564, 5707, 5717, 5799, 7364,
7875, 8900-1, NoUzie 1897. 2U= Suppl Jtal. 626, Suppl. IkU. 742.

30 Cutis of Cisalpine Gaul as Seen in the Inscriptions

S&nctus here intended is interpreted^*^ as marking the oversight of
property and boundaries exercised by the god. D(eus) S(anctus)
S(ilvanus) Aug(ustus) is seen in Suppl, Ital, 715. Silvanus A u g u s-
t u s is worshiped on every hand.*** Above the lettering of no. 2383
(Ferrara), in which a dancer,*** C. Ingenuvius Helius, announces
the pa3anent of a vow, there is represented on the stone a youth
with long hair, having the ends of his girdle thrown over his left
shoulder and holding a sickle in his right hand, a pine branch in his
left. The dog, which appears so frequently in these portrayals of
Silvanus,*** and is appropriate to his function as a guardian of
property, is sitting at the left. In contradistinction to the crude
lettering of the rustic inscriptions to this divinity are the elegant
letters of nos. 824 and 833 from Aquileia; in the case of the latter
on a square urn with fine carvings on three sides. Six other dedica-
tions,**^ in addition to these two, are by those denominated as freed-
men; with them belong, doubtless, inscriptions set up by the serif i^^
or in honor of them.*** An inscription (820) is set up by a riUcus, one
(5007) by a knight, another (825) in honor of a soldier. The re-
mainder are more noncommittal. Number 7146 (Pedemontanae
Incertae) shows, below the lettering, a half-naked man standing
and holding in his right hand a shepherd's crook, sharp below and
terminating in some sort of ornament above, in his left a branch.
Near him is a dog sitting and a tree. A picturesque touch is given
in the following inscription [Verona. 3302: SUvano fel{ici)^^^ P.
Falerius Trophimus, venatotj ornamentis decurional{ibus)], by the
presence of the word venator.^^^ Perhaps we may couple the god's
epithet, Felix, not elsewhere found in this district, with the man's

>•• Sec Prellcr, Rifm. Myth. I 396; Wissowa, R. K. 213.

^'^ It 18 quite customary (cf . Preller, op. cU. 1 394, n. 1) for S. Aug. to be regarded
as the protecting spirit of the emperor and his house. In none of the numerous inscrip-
tions to that god in Cisalpine Gaul, however, is there any reference to a member of the
imperial house.

»" Cf . no. 5548 on p. 29.

^** Cf. no. 7704 on p. 29 and 7146 below, for example, and Wissowa, R. K. 214.

'•• Nos. 821, 826, 829, 832, 3300, 8244.

»• Nos. 819, 827, 3299.

« Nos. 827-8, 830.

*" Nos. 818, 822-3, 831, 3301, 4290, 7146, Suppl. Ital. 168.

>*" Otfd(icissimo)f as the Carpus index has it.

>•• Cf. Wissowa, R. K. 215, line 12 and CIL VH 451.

CuUs of Cisalpine Gaul as Seen in the Inscriptions 31

epithet, Venator, and guess that Trophimus had had a lucky day's
sport and was making acknowledgment to the appropriate god.

Out of sixty^one inscriptions to Silvanus, only one (Aquileia.
8245, to Silvanus Augustus and Mercury) involves any combination
with another god. This fact, taken with the large number of inscrip-
tions (second only to the number of those to Jupiter among the
Roman gods), proclaims the strong hold which the cult had in
Cisalpine Gaul, as elsewere.^'^ In other parts of the Empire Silvanus
appears more frequently in combinations."^ Two inscriptions,
not counted above, reflect a later adaptation of the cult, or, more
correctly speaking, a later transference of terms. Calybe pays a
vow (Aquileia. 817) to the S i 1 v a n i, Flavia Donata (Verona. 3303)
to the Silvanae. These plurals have to do with the taking over
of the names Silvani and Fauni as synonyms for Satyri — owing to
Greek influence, of course — just as Silvanus was made equal to Pan^^
or SUenus, Similarly, Silvanae became a variant for Nymphae,
All this confusion was helped on by the poets and even by prose
writers, who used the terms indiscriminately for the sake of variety
or other literary eflFect.^**

VIRES

The attendants on this rustic god Silvanus were represented in
later time as Nymphae and Dryades, but originally as Vires or Virae}^
The word Vires has such widely different associations as those with
Virbius,^'* with Mater*** and with Mithras;"^ but in most of the
occurrences in Cisalpine Gaul it is to be applied to the associates of
Silvanus."* To the Vires there are three votive offerings;"* in the
description of all three there is mention made of crude carving, quite
in harmony with the interpretation of the divinities as wood-nymphs.

^**It was prevalent in the Gauls and Gennanies generally; e, g,, Gallia Nar-
bcmensis reveals 45 inscr. In the dty of Rome there are 124.

^^ For a list of such combinations see Preller, ROm, Myth. 1 396, n. 1.

>« See id. I 397; Wissowa, R. K. 215.

>« See Wissowa, ibid., n. 10-13.

>•• Sec Preller, op. cit. I. 397.

'•• See Wissowa, R. K. 249.

»•• Sec p. 73.

»•» Sec p. 32.

>•• Cf. PreUer, op. cU. I lOOf .

»•• Nos. 1964, 2479 (?), 8247.

32 Culls of Cisalpine Gaul as Seen in the Inscriptions

> f^ H <

ANTONIVS < O :^ S

HERMA O h ^ <

R I B V S p ?^ ^

V.S.L.fw W HH »>» w

en ^ '^ ^

H

^ j« 2 K

Number 8247 (Aquileia) is here reproduced. The more rudely cut
inscription on the side of the altar, says Mommsen, corrupta a
quadratario sic emendanda est: Viribus Festus Ursionis Aug{usti)
li[b{erti)] s[e] r{vus) ara{m) vot{o) rest(ituit). Number 1964 is also on
an altar. L. Terentius Hermes, 5mr, had an inscription (Aquileia.
8248) set up to the Vires Augusta e. Another inscription (Ager
Mediolaniensis. 5648) addresses these goddesses along with the
water-nymphs called Lymphae (here spelled Lymfae)?^^ In no.
4285 (Brixia) the inscriptions, on the one side Neptuno V.S.L.M.y
on the other Viribus V.S.L.M,, favor the interpretation of Vires as
water-nymphs in that case.^®^ The payment of vows to the Vires
and Deus Magnus Pantheus is recorded in no. 5798 (Mediolanium).
One might perhaps regard the latter as Silvanus Pantheus, aiid so
connect both Pantheus and Vires here with the cult of Mithras.*"
An inscription to Vis Divina (Aquileia. 837) — for which I find no
parallel elsewhere — by reason of the singular number and the modify-
ing adjective, I should consider the deification of an abstract idea*®*
rather than one of the Nymphs.

PONTES, NYMPHAE, LYMPHAE

In other districts*®^ Pons is invoked without epithet, in which
case there is more probability of a reference to an original god
Fons.*^ A small altar here (Aquileia. 8250) bears the following doubt-
ful inscription, which may be more plausibly assigned to Pontes A u g-

«» Cf. Nymphae et Vires Auguskte of XI 1162.
»» Cf. Neptunus et di AquatUes of 5258 on p. 35.
«» Cf . VI 695, VII 1038.

'^ See p. 31 and Cumont, Texies et Monummts Figures Relatifs aux Mystires de
Mithra I 147f .
»* See p. 68.
«» £. g., see VI 152-3.
«« Cf . Fowler, R, F. 240.

Cults of Cisalpine Gaul as Seen in ike Inscriptions ^^

u s t i than to other deities, though Fonio*®^ is a possibility: Fonib{us)
Aug(ustis)y Heracla pos(uit). To Pontes D i v i n i is the votive
inscription no. 4938 (Camunni); and a certain Agrycius (Mediola-
nium. 5766) has set up a gift toFons P e r e n n i s.*®* Two inscrip-
tions of Aquileia stand in honor of Fons B e 1 e n u s;'^' and no. 8250
may likewise have been intended as Fon[t]i Be{leno) Aug(usio) etc.
Closely associated with Fontes"® and often identical were the
N y m p h a e and L y m p h a e, representing a Hellenized form
of the early worship of springs in Italy. An ex-soldier in no. 2476
of Ateste pays his vow to the Nymphs. Number 5224, near Lacus
Larius, is a mere scrawl,^^ but Mommsen thought he could recognize :
[Ny] nfab{us) e visa Naice donuim) ; below the characters are two foot-
prints: the dedicant in no. 4918 also is a woman. In an inscription
of Arusnates (3915), C. Papirius Threptus honors Nymphae Augustae
ei Genius Pagi Arusnatium: the lettering is well-done and clear, and
the appearance of a knife, other instruments of sacrifice, and a victim
in the decorations suggests that it is cut on the surface of an altar.
The victim is a brood-sow: such is the offering made by Martial*"
to one of the Nymphs and Horace*** mentions the placating of a
Genius vrith a porcus bitnestris; indeed, svrine are the preferred animals
of sacrifice for gods of the private cult in general*** and to the whole
group of deities of the earth, who commonly, however, accept a blood-
less offering.***^ The inscription below (Vicetia. 3106) associates two
group-names which became practically synonymous. The Lymphae

NYMPHIS LYMPHISQ
AVGVSTIS.OB REDITVM

AQVARVM
P.POMPONIVS
CORNELIANVS .C.I

VT . VOVIT

»'Cf.no8. 757-8onp.91.
«• Cf . m 3382, 10462.
»• Nos. 754-5.

«« Cf . PanUbus et Nymphis in VI 166.

*" Cf . p. 98 for the incorrect spelling in this cult as an indication of the type of
dedicants.
»» vi 47. 5.
»»Cflrm.iiil7. 15.

»* Cf . De-Marchi, // Culto Private 1 92f .
» Cf. Fowler, R, P, 295.

34 Cults of Cisalpine Gaul as Seen in the InscripHons

appear also with the Vires (5648), as noticed on p. 32, and with
Belenus.*"

There is one inscription of Laus (6353) to M e f i t i s,^^ the god
of subterranean vapors, which reads in good letters: MejUi L. Caesius
Asiaticus^ Sevir FlavialiSf at am et tnensas quaUuor dedii, l{pco) d{ato)
d{ecrelo) d{ecurionufn) .

NEPTUNE

Number 7457 (Vardagate) represents, below the brief inscription
to Neptune: a half-nude figure at the left; at the right, a man clad in
a toga, raising a bough, and walking vrith face averted from a bull;
behind him, a man holding a bowl in his hand and restraining the
bull. The decorations of this monument seem to indicate a more
nearly Italic conception of Neptune than does the following inscrip-
tion, for instance. The bull, while a favorite beast of sacrifice in
several cults, belonged peculiarly to the suovdaurUia of the agricul-
tural rite; and Neptune must have been connected with inland
activities of this sort, presumably in relation to water-courses. In
no. 7850 (Pedo) he is portrayed, in his Hellenized form, in the center,
standing in a skiff and holding a horn in his right hand, in his left a
trident driven into the ground. On each side of this figure and below
it, are the names of a number of fishermen. As the god came to be
worshipped by all who had any connection with the sea, so in this
inscription he is the god of fishermen. It is interesting to note that,
whereas so frequently there are found a pitcher on one side of an
inscription and a bowl on the other, here the place of the pitcher is
taken by a shell. The inscription, as mil have been observed, was
found a relatively short distance from the sea. For whatever sig-
nificance the facts may have, it may be stated that the inscriptions to
this god are found at approximately these distances from a body of
water: no. 5098 between the Ollius and Sarins rivers, no. 6565 near
the Ticinus and twenty miles from Lacus Verbanus, no. 4874 on
Lacus Benacus, nos. 4285-6 fifteen miles from Lacus Benacus, nos.
5258 and 5279 on Lacus Larius, no. 328 at Parentium on the Adriatic,
and no. 7457 at Vardagate near the Po.

»• Dessau 4867; see p. 89.

n* Cf. X 130-3 and see R. Peter in Rosch. Lex. IP 2519-21 (esp. 2520. 53-60),
Wissowa, R. K. 246, Preller, R6m. Myth, n 144 & n. 4, Friedlinder, Sittmgueh. IV
201, n. 5, Tacitus, HUt. iii 34.

CuUs of Cisalpine Gaul as Seen in the Inscriptions 35

Of three inscriptions to Neptune^' other than those discussed
above, no. 4874 is set up by the Benacenses as a group. A large
altar of Brixia (4286) has a votive inscription to Neptunus Augus-
tus. Number 5258 (Comum) connects the god with Di Aquati-
1 e s. Like the votive inscription to Neptune and Vires,'^' it appears
to be unparalleled: Neptuno et Dis Aquatilib{us) pro salute et
incolufnit(aie) V.S.L.M. C. Quart{us) Secundin(us). To Neptunus
Deique Augusti is an inscription (Parentium. 328) as reproduced
below.

NEPTVNO.DEISQ.AVG
T. ABVDIVS.VERVS.
POST.SVB.PRAEFECT
CLASSIS . RAVENN
TEMPLO . RESTITVTO
MOLIBVS . EXTRVCT
DOMO . EXCVLTA
IN.AREA D . D

CONCESSA . SIBI .
DICAVIT

Mommsen does not approve of Furlanetti's expansion post subprae-
fect{urafn) in line 3, is dissatisfied with Post- as the beginning of a
cognomen^ but offers nothing else. A certain L. Caecilius Cilo [for
himself and others, including a P. Caecilius Secimdus whom Momm-
sen (Hermes III 60) identifies with the younger Pliny]**® bequeathed
the sum of 40,000 sesterces to his fellow-townsmen of Comum, from
the interest of which oil was to be furnished them throughout the
NeptunaUa on the Campus and in the public baths (5279).

VULCAN

A collective dedication to Vulcan was made (4293) by the people
of Brixia. At the same place, three men dedicated some small
monument to Volkanus Augustus, and the guild of dray-men
provided 400 sesterces for its maintenance (4294). Before the
principal gate of Aquileia is a votive inscription by a man and a

»• Nos. 4874, S098, 6565.

«• No. 4285.

"* To Pliny also are to be credited nos. 5262-4.

36 Cults of Cisalpine Gaul as Seen in Ike Inscriptions

woman to Volcanus Augustus (838). Wissowa"^ bases his interpre-
tation of the cult of Vulcan, to a considerable extent, upon a Brixian
inscription which begins:

VOLK MITI
SIVE . MVLCIBERO

The word Mulcibei^ is taken by him as referring, not to the softening
effect of heat upon metals, as has been held by some,^ but to the
checking of conflagration by the god. He compares A en, i 66, where
Aeolus is said fluctus mulcere, and Volcanus Quietus, invoked with
Stata Mater ( = quae sistit incendia) by the magistri mcorum at Rome
(VI 802). The epithet Mitis surely comports better vrith this
interpretation than with any idea of smelting; and, like it, mulcere
is a delicate word to be applied to a seething furnace. Vulcan
becomes, on this interpretation, the god of the fire-element, considered
especially as inimical to property;^ and not the patron deity of
metal workers. Only one combination with another god is found,
in a votive inscription (5510): VOLKANO/ET ERQVLI.

DEI MANES

Nothing distinctive is to be expected in the realm of Dei Manes,
who were perforce honored everywhere. Nor do sepulchral inscrip-
tions, as such, come vrithin the limits of this dissertation. There
are many representatives of the types beginning vrith D.M and
DIS.MANIBVS; two«» are inscribed DIS DEABVS MANIBVS.
One tomb of Ora Genuas (7741) is decorated with a winged woman,
with her knee resting on a bull, striking him vrith a knife, a decoration
which suggests that the deceased was a devotee of an Oriental cult.
Number 7747 of the same place, reading: Intra consaeptum maceria
locus Deis Manibus consacratus, represents the idea that a certain
place with its monument is set apart for the dead under the protec-

^^ Deferiis anni Ramanorum veiusiissimi quaesUanes sdectae, p. xiv {^RSmische
Religions GeschichU, p. 172flF); R. K. 230f; Rosch. Lex. II 3224f.
« Cf. XI 5741.

^ The following are cited as stating this explanation: Paul. p. 144; Macr. vi 5.2;
Serv. Aen. viii 724 (as one of three explanations).

^ The Romans, having poor fire protection and suffering much from fire (Fried-
l^der, Sittengesck. 1 25f), would not be indisposed to such a conception of the god.
» 6053, Vann. Apigr, 1915. 130.

Cults of Cisalpine Gaul as Seen in the Inscriptions 37

tion of the Di Manes.^ We may compare D,M. locus consacratus
of VI 5176 and Diis Manibus locus occupatus of VI 19159. Number
2915 (Patavium) includes the clause: kunc locum monimentumque
Diis Manibus do legoque; similar is III 191, dedicavit monumentum
suum in sempiternum Diis Manibus, as is IX 3107, Dis Manibus
locum consacravit. A large tombstone of Vercellae (6710) contains
a point of special interest such as to warrant quoting it in full.

D M

VALERI . RESTI
TVTI.POSVIT.BAS
SAEVS . SEVERIA
NVS . ET . OMNES
DOMESTICI . SCI
VNT.MANES.TVAE
ME.VOLVISSE . ET
LABORASSE.TE LI
BERVM . . VIDERE
SI ORA ET.FATVS
DICTASSET

The master, having added his own name thus to the slave's after the
death of the latter before manumission, makes earnest and pathetic
apology for the lateness of the act.**^

Dei I nf er i occurs as a variant for Dei Manes in an inscrip-
tion on an altar.^^ An account of the most important facts in the
life of a certain woman is carved on a side of the altar, expressed in
the first person; on an end is the phrase aram deum inferum. Funda-
mentally, the Dei Parentes differ from the Dei Manes and the
Dei Infer! in that they involve the idea of the preservation of a
family line, rather than absorption into the mass of the spirits of the
departed;^' and this distinction is apparent in the inscriptions of
this district. The names of the dedicants appear in the nominative,
in contrast to the genitive which is seen in the DIS.MANIBVS
inscriptions. The nine dedications were all discovered at Verona:
of these, three are indicated as votive offerings;**® another, containing

» See Wissowa, R, K, 239.

^ Cf . Mommsen ad, loc,

"•AquOcia. 1071.

«• Cf . Wissowa, R, K. 239.

"•Nos. 3287, 3289; NoUzU 1891. 16.

38 CuUs of Cisalpine Gaul as Sun in the InscrifUons

the phrase pro salute cuius ^ is probably so (3283); the latter parts
of three are lost, so that they may well have been so^^ and only
one is demonstrably otherwise (3285). Finally, a large rock bears
this inscription (3290) on each side: Diis Parentibus Augustis porticum
dedit L. Junius M.f. Pauper, For an inscription toDiPaterni
see p. 92; cf. also no. 6568.

» Nos. 3284, 3286, 3288.

CHAPTER II
ITAUC GODS

DIANA

The name of the goddess Diana is in three inscriptions spelled
Deana} A dative Diane occurs in no. 6613, a genitive Diane in no.
6503a. These orthographical peculiarities are common in Imperial
and late Latin.^ Of the forty inscriptions to Diana unassociated
with other deities, fifteen are vrith votive offerings.' The dedicants
are men in twenty-six instances/ women in five cases ;^ the other
nine inscriptions are set up by both men and women,* or do not fur-
nish the names of the dedicants.^ In four instances the men are
officials;* but a vUicus officer no. 8668, a freeman and his wife no.
5630. The setting up of the latter is motivated by the phrase, fro
SALVTE . C / ////NI . SECVNDI. Though Labus thus indicated
an apparent absence of four letters instead of three, the rest of the
name, considered with the occurrence in the vicinity* of five other
inscriptions containing the name of C. Plinius Secundus, inclines one to
the assumption that Pliny the Younger is meant here also.

DIANA AUGUSTA

Diana Augusta is invoked in four inscriptions of Aquileia. A
small altar represents the payment of a vow to her by a freedman,
in honor of an indulgent patron (772). A second inscription (8216)

1 2086, 5763, Uann. Apigr. 1900. 93.

* Cf. Lindsay, Lot, Inscr. 115.

*3102, 3223, 5011, 5048, 5092, 5573, 5668, 6613-4, 6828, 7353, 7592, 8942; (Au-
gusU) 772, 8216; (Ludfera) 7355.

« 513, 3102, 5048, 5092, 5209, 5573, 5668, 6613-4, 6828, 7353, 7592, 8942, Suppl.
Ital. 664, 832; (AugusU) 771-2, 8216; (Conservatriz) 3223; (Ludfm) 7355, NoMe
1906.391; (Ludfm Luna) 3224; (SancU) 5011, 5090; (Tugo) 6503a; (aedes Dianae)
5763.

* 2086, 5764, Vann. Apigr, 1900. 93; (signum Dianae) 3222; (Numen D. AugusUu)
7633.

•5630, N4fU9U IS&S.SS" Suppl. Ital. 1238; (AugusU) Vann. Apigr. 1900. 94;
(Cadestis D. Augusta) 5765.

V 6493, 7750, Suppl. Ital. 665; (AugusU) 7645, Suppl. Ital. 157.

* 513, 3102, 5092, 6828.

•5667, also in the Ager Medidaniensis, and 5262-4, 5279, NoUmU 1880. 336-
SuppH. Ital. 745, near the neighboring Comum.

39

40 Cults of Cisalpine Gaul as Seen in Ike Inscriptions

is somewhat naively phrased thus: Dianae Aug(ustae) sacrum^ Q,
Claudius Severinus, sevir Aquil(iensis)y voto suscept{o) remonente dea,
solvi, A third (771) is reproduced below.^® LAB of line 5 is not for
labrum, as Muratori suggested, but possibly for laborantibus, a term

DIAN

AVG . SAC

FLAVIVS

SEVERVS

CVM.SVIS.LAB

RESTITVIT

applied to students. So Mommsen: but I should prefer to either
of these rather unusual expansions labentem, which would go naturally
with restituit as other inscriptions" show. The location of the
inscription would easily supply the noun with which the participle
would agree. An inscription of Savigliano {Uann, £pigr. 1900.94)
is set up by a magistra pagiP The Ager Saluzzensis furnishes two
interpolated copies, as Mommsen thought, of the same inscription
(7645). The prevalence of the last phrase of (6) would favor the

(a) on a chapel (b) within the chapel

DIANAE.AVG.SACRVM.ASCIADIANAE.SACRVM.SVB.ASCIA
acceptance of (b) if either version is to be discarded. Some object
is dedicated at Milan by a man and his wife usu imperiove C a e I e s-
tis Dianae Augustae, (5765); and there is an inscription of the
Ager Saluzzensis (7633) in which a magistra addresses N u m e n
Dianae Aug(ustae).

DIANA CONSERVATRIX, LUCIFERA, SANCTA, VIRGO

To Diana Conservatrix a freedman pays his vow for
the preservation of the health of a consularis (Verona. 3223). Diana
Lucifera receives the payment of a vow from another freedman
(Clastidium. 7355). Her name is likewise inscribed on one side
of a coin of IMP.CLAVDIVS.P.F.AVG, and the goddess appears
thereon holding a torch as she walks (Pavia. Notizie 1906. 391). A
pedestal at Tridentum attests the payment of a vow to Diana

" The fourth is Suppl Ital. 157.

» Cf. Suppl, lial, 1095; CIL V 7228, 5795, 309.

^ Cf. 762, 814, 847, 5026; see p. 18, n. 108.

Cults of Cisalpine Gaul as Seen in the Inscriptions 41

S a n c t a (5011); still another, in the upper valley of the Athesis
and inscribed in 217 or 246 A.D.," bears this legend (5090): In
h(onorem) d(oinus) d(ivinae) sanct(isifnae) Dianae aratn cum signo
Aetetus Augiustorum) n(ostrorum) lib{ertus) p(rae) p(ositus) stat(ionis)
Maiens{is quadragesimae) Gall{iaruin) dedic(avit) id, Aug. Praesent (e)
COS. A dedication was made at Novaria to Jupiter O. M. ex preceptu
V i r g i n i 5^* Diane, (6503a).

COMBINATIONS

Diana appears once with Apollo (Brixia. 4199). She is associated
¥dth Luna in the following inscription transcribed from a square
pedestal from Verona inscribed and carved on three sides (3224):

(in front)
DIANAE LVCIF
(Diana with a dog)
(on one side) (on the other side)

SEX . IVENT . SVAVIS LVNAE

(man holding a bowl) (Luna standing with a veil over

her head)

Two copies of an inscription from Chieri (7493-4), the second much
mutilated, include Fortuna and Victoria with the goddess in a votive
offering set up in the name of a certain family on their own estate.
Again, the Matrons are so included (Ager Novariensis. 6497a).
Trivia Quadrivia is worshiped with Jupiter in no. 1863 of lulium
Carnicum.^*

The follo¥ring inscription, cut in duplicate on the front and back
of a large stone found in an amphitheatre near Verona, presumably

NOMINE

Q.DOMITII ALPINI

LICINIA.MATER

SIGNVM.DIANAE.ET.VENATIONEM

ET . SALIENTES T.F.I

^ See Mommsen ad lac. for the date, expansion of the inscr. as above, and other
notes.

^* Cf. VI 124 and Latin poets passim.

** See p. 14 and for an inscr. to Dom(inae?) Triviae, p* 84. Cf . Seixomnia Leu-
citica on p. 92.

42 CuUs of Cisalpine Gaul as Seen in Ike InscripUans

announces the gift to Diana of a statue of herself, together with
other gifts, according to the terms of a will (3222). The erection or
restoration of a temple to the goddess may be understood from two
lines of rude characters remaining from an inscription of Milan (5763).

MINERVA

The name appears with the spelling Menerva in two inscriptions
of the republican period.^* In one of them^^ the old dative*' Menervai
is used: this inscription is carved on the architrave of a temple
and announces the gift of columns and something additional to the
goddess by a portitofy mag(isUrio) fi[li sui et s]uo}^ To republican
times belongs also no. 704,'® in which Abennaeus records a donation
at his own expense of a wall, turrets and doors. The will of a certain
official of Concordia (1892) arranges for the paving of the streets
about a temple of Minerva. In an inscription of Brixia^ the payment
of a vow takes the form of the decoration of an altar and a temple
with stucco or something similar; a marble altar is given the goddess
near Lacus Verbanus (Suppl. Ital. 897). Gallus, a slave and steward,
paid his vow (Industria. 7473) pro salute Destici lubae C. V. el DesHci
Sallusti lubae CI, luvenis et I(ubae) fil(iae) Sallustiae Plotinae Claris-
simae. In the debris of an ancient temple of the Arusnates a number of
votive ofiFerings have been discovered;** there are numerous other
votive inscriptions** to Minerva, as well as some which cannot be so
classified.**

MINERVA AUGUSTA

Minerva Augusta is addressed in several votive**^ and other**
inscriptions. Number 801 of Aquileia is of special interest. The

>• 799-1 1457 (Htteris aekUis liberae rei pubUcae—Ed,) and 703-1 1462.

** Ager Teigestinus. 703.

*• Sec p. 1, n. 5.

i«MoininsenI1462.

*• (Ager Teigestinus) -1 1463.

» Suppi. Ital. i27S''NoUne 1885. 231.

^ 3908 (rudely in the form of the sole of a foot and perforated for hanging on the
wall), 3909-10, 3912, 3914; cf. 3911, 3913 to M. Aug. from the same ruin; 3907, alio
discovered there, preserves nothing to link it with Minerva's name.

» 3270-1, 3273, 3275, 4126, 4162, 4274-8, 4281, 4856, 4913, 4945-6, 5016, 5096-7,
5665-6, 5674, 5794, 6479, 6608, 6659, 7220.

^ 3272, 3274, 4273, 4279-80, 6489.

• 800, 3276, 3906, 3911, 3914, 5065, 6412; cf. above inscr. to Min., found in the
debris of the same temple as were 3911, 3913.

• 801-2, 3277 (smaU altar), 4282, 8238, Suppl. Jtal. 164.

Cufts of Cisalpine Gaid as Seen in Ike Inscriptions 43

MINERVAE

AVG . SACK
M . VALERIVS

VENVSTVS
ET . MVICEDATIA . TAIS

GENTILIBVS
ARTORIAIS . LOTORIBVS

ARAM.D.D

loiares are fullers, and fullers are under Minerva's patronage.'^ The
Gentiles Artaria[n]i were probably barbarian captives entrusted to
Artorius and by him organized into a guild for operating a fuller's
shop.**

Petilia Sabina, a priestess of Minerva, is mentioned as paying
a vow along with M. Claudius Firmus (Tidnum. 6412); and a sepul-
chral inscription of Pola (170) has been set up by one who b perhaps
a temple-servant of the goddess;** for that there was a temple to her
at Pola may be gathered from no. 244 on one interpretation,** and
no. 8139, also of Pola, mentions an insula Minervia, possibly, as
Mommsen thinks, an actual island on which was a temple. Another
sepulchral inscription (E. bank of L. Verbanus. 5503) designates an
individual as curator salt{us) Firronani item templi Minervae, For the
worship of Minerva in conjunction with other gods, see p. 14 under
Jupiter,*^ p. 17 under Mars (4901, 5114) and p. 21 under Genius
(7363). There are four other incidental references to Minerva in
Cisalpine Gaul.**

FORTUNE

The old dative" Fortunai is seen in Notizie 1892.7, and in no. 3103
inscribed on a square base. As might be expected from the province

** See Mommsen, Zeilschrift fUr Gesch. Recktwissetuckafl XV 330; cf. 1 1406.

» Maaamsen ad loc.

" But see Mammaen ad loc,

** See /J. on no. 8139.

« 3242, 3902, 5546, 5588, 5771, 6829.

** At the end of four imperial militaiy dqdomaU (4056, 4091, Suppl. Ital. 941,
957 ( "Epkem. Epigr- TV 185, 513) granting dtisenship or ku canMi or both to certafai
•oldien who had served their terms acceptably, occurs the phrase Descripkim tt
fdcogmktm ex tabula aenea quae fixa est Romae in muro post tempkum DUd Aug{usti)
ad Minenam, The ad Minervam refers to the temple of Minerva in immediate juxta-
position to that of Castor and Pollux (Rosch. Lex, IP 2990. 22 ff.). Q. p. 59, n. 76.

** See p. 1, n. 5.

44 Cults of Cisalpine Gaul as Seen in the Inscriptions

of the goddess, most of the inscriptions are ex-votos.** D e a Fortuna
is once*^ the form of address; while a broken altar of Aquileia adorned
on one side of the letters with a representation of a woman standing
on a globe, which is divided into zones, and holding a helm in her
hand, on the other with a bowl and a wreath decorated with pendant
ribbons, is inscribed (8219) to F o r s Fortuna." The letters F.M.
of no. 2793 and of Notizie 1883.221:= 1906. 169 are perhaps to be
expanded F(ortunae) M(u I i e b r i), in which case these inscrip-
tions represent one of the oldest of the cults of Fortune known.*'^
The former was found at Patavium, as was no. 2792 to Fortune;
and under the caption Sortes in CIL I, p. 267, Mommsen refers
to the presence of a temple to the goddess near that town, quot-
ing from Suetonius {Tiber 14): Cum Illyricum peters iuxta Pata-
vium adisset Geryonis oraculum, sorte tracta, qua monebatur, ut de
consultationibus in Aponi fontem talos aureos iaceret, evenit ut sum-
mum numerum iacti ab eo tali ostenderent; hodieque sub aqua visun^
tur hi tali. That there was a connection between the worship
of Fortuna and that of Aponus here is, he thinks, suggested by the
discovery, beside the inscriptions concluding A.A.V.S.L.M,** of one of
similar form concluding F.V.S.L.M; the fact that only F was cut
indicated the prominence of the cult of Fortune which made the
carving of the whole name unnecessary. The seventeen lots com-
monly but erroneously called Sortes Fraenestinae, Mommsen identifies
as belonging rather to Patavium, and accordingly prints them on
pp. 268-70 (I 1438-54) after the discussion which I am summar-
izing. He does so because the MSS containing them include numerous
inscriptions of this locality, and because of the presence of the
temple of Fortuna, taken with the alternation of A.A and F in the
inscriptions mentioned above.'' From such connections as this of
Fortuna with the waters the cult of Fortuna Balnearis*® may have

** 779, 2792, 3103, 3226, (on a large round base), 3899, 4210, 7233, NoHxie 1899.
120 (by a slave) ; cf . 1758, 1810, 1869, 5009, 5246-7, NoUzie 1883. 221 - 1906. 169: not
such, however, are: 2471, 2791, NoUzie 1892. 7 (see p. 4, n. 26).

» Vann. 6pigr, 1914. 257.

^ For ibp decoration of the stone, cf . 1867, p. 45 and note thereon.

" Carter, Cognomina of the Goddess **ForPuna,*' Trans. A. F. A., XXXI 67.

••Seep. 46.

»• Cf . Wissowa, R. K. 260, n. 4.

^ Cf. n 2701, 2763; the former addressing her as a goddess of healing by reason
of the curative properties of the waters.

Ctdh of Cisalpine Gaul as Seen in the Inscriptions 45

arisen. Since the latter was worshiped as a goddess of healing (cf.
II 2701, cited above) and the Aquae Aponi were medicinal springs/^
the connection of Fortuna with the springs here is not surprising.

Considered as propitious, the deity is called Obsequens^'
in two votive inscriptions, nos. 5246*^ and 5247 from Comum, of
which the former reads: Fortunae Obsequenti ord(o) Comens{is) vote
pro salute civium suscepto. The Dea Obsequens honored by a mag-
(istra)^ of Aquileia (814) may very well be Fortuna.^ Fortuna
Redux, whose cult signalized the return of Augustus from the
East,** is represented by an ex-voto from Riva (5009) and a coin of
Gignod.*^ Three vows are paid to Fortuna Augusta (1758,
1810, 1867); in the last-named, as decorations of the stone are: a
pine or other tree, a helm resting on a globe beneath, and a cornu-
copia holding apples, grapes and other fruit.** Like that of Fortuna
Redux, this was a cult of the emperors.*' Aquileia provides an
inscription to Fortuna Viruniensis (778), for which Kandler
proposed Virunensis; for there was at Virunum in Noricum a cult
of the goddess.*®

Near some small sacred edifice in the Ager Mediolaniensis, was
found the following inscription (5598), with its reference to a temple
and temple-servant of Fortuna: Q, Quintieni Quintiani haruspicis et
aeditui tetnpli Fortunae , filii patri piisimo. Inscriptions no. 7493-4

** Cf. Martial vi 42.4; Lucan vii 193; Pliny, N. £?., xxxi 6.61; Claudian, Carm. Min.,
26; Cassiodorus, Kor., ii 39. According to Ker's note (ad loc.) in the Loeb CI. Libr.,
Martial's phrase rudes pueUis is a tribute to the chastity of the Patavian women;
but some religious tabu may lurk behind it. The custom involved is curious indeed
if no. 2793 of Patavium is really in hoDor of Fortuna Muliebris (see p. 44).

« Cf. 1 1153 (very old), VI 191, Plant. Asin. 716, Plut. Defort. Rom. 16. Obsequens
as a title of Jupiter in XI 658 is a translation from ZcOs MeiXLxios (Plut. 1. c).
MciXix^a was afktle of Tyche (see Carter, op. cit. 62). There was a temple of Venus
Obsequens at the Circus Maximus.

*^ Not indexed in the Corpus.
** See p. 18. n. 108.
« Cf. Wissowa, R. K. 263.

^ Notizie 1914. 409. This title was common on coins (Preller, Rdm. Myth. II
187). Redux is applied to Jupiter in X 57.

« Cf. Rosch. Ux. P 1506; Wissowa, R. K. 264.

*• Cf. Wissowa, R. K. 263; Axtell, Deification of Abstract Ideas ^ 10.

** MoEomsen ad loc.

»• Cf . m 4778.

46 CuUs of Cisalfine Gaml as Seen in the InscripHans

of Chieri connect the goddess with Diana and ^ctoria, the latter
being naturally a frequent associate of Fortuna. Besides the singular,
there are found instances of the plural, Fortunae; thus, an
inscription of the Ager Novariensis (8929) consbts of the word
FORTVNAB and a fragment of the name of the dedicant below.*^
The corresponding Greek deity, Tyche,** is the one honored in an
inscription of some length (3408 » CIG XIV 2309) on one side of a
stone at Verona, which, after giving the name and distinctions of the
dedicant, concludes: Idem in porHcu quae ducU at (sic) ludum pMic-
{um) columnas quatiuor cum superficie et stratura pictura volente
papula dedU. On the back of the stone are the words: QPA KAI
TTXH.

AQUAE APONI

The warm springs near the village of Abano southwest of Pata-
vium, famous in ancient^ as in modern times and once sacred to
Aponus, were the occasion of several, mostly votive, inscriptions^
of the form A. A, an abbreviation which is to be expanded A{quae)
A(poni) or possibly A{pona) A{ugusta), but not A{paUin{) Aiugusto),
despite Schol. Veron. on Verg. Aen. i 249.^ A sepulchral inscriptioB
to a musically inclined husband and father, calamaulae Apanensi,
reproduced with the rather elaborate carvings in Naiizie 1896.317,
suggests that something of a community had grown up about Aquae
Aponi.**

The fact, often mentioned by classical authors,'^ that the stream
or fountain of Timavus near Aquileia was an object of veneration, is
supported by the discovery of a solitary dedicatory offering to it.'*
The following lines are carved on one side and an end of an altar.

" Cf. VI 182 and Fronto, De Orai, 157 Nab.

" Cf. Wissowa, R, K, 261.

»» Cf. Sa. It. xu 218; Mart, vi 42. 4; Lucan vii 193£F.

** 2783-90, 8990 from Patavium. Number 3101 from Vicetia presents some dif-
ficulty in the word ministros; but, since it contains the usual form of address, A. A,
and the distance from Abano to Vicetia (some 17 miles) as against the 6 from Abano
to Padua is not fatal to such assignment, this inscription may plausibly be grouped
with the others. As to such inscr. as these, cf . Claudian, Id'^ vi 5-6.

** On the orade here, see p. 44f .

** Suppl, lUd, 951 (Vardagate) may be to Aponus (A. V. S. L. L.), but the locatioB
is imfavorable to that opinion; Apollo is a safer conjecture.

»' See CIL V p. 75, preface to chap. XII, col. 2.

»• Ad Tricesimum. Suppl. Ital, SSO^NoUzie 1884. 56-Des8au 3900.

Cutis of Cisalpine Gaul as Seen in the Inscriptions 47

TI . POPPAI TI . F

TEMAVO

D.D.L.M

The letters are of ancient form, hardly later than the time of Sulla,
the location somewhat removed from the waters themselves, so
that it has been suggested that the inscription may have been set up
by an Aquileian trader on one of his journeys.^*

Knowledge of the fundamental nature of Feronia in Italy
as a whole is derived most certainly from a series of inscriptions in
Cisalpine Gaul;*® for here certain Feronenses aquatores are seen in
inscriptions of Aquileia (8307-8), and the inference is that Feronia
was a goddess of springs. A certain T. Kanius lanuarius*^ is promi-
nent in no. 8307 above and in nos. 776 and 8218, also of Aquileia and
dedicated to Feronia. A temple, a statue and a portico were given
by a woman of Montona at her own expense to Juno and Feronia
(412); unless, since there is no connective between the names (a fact
in itself by no means conclusive) and because Feronia was regarded
as the consort of Jupiter Anxurus or as the equivalent of Juno Virgo,
we are to imderstand her name here as rather an epithet of Juno.**
It was from means left over from an opus Vertumni that a woman's
heir, according to the terms of her will, made an ofiFering to the
Genius Municipi Segusini (7235).

VENUS

Only two inscriptions** address Venus vdthout a title; two of
Aquileia hail her as Venus Augusta (835, reproduced below, and

V E N E R I

AVG

POPILLIA.L.F

MARCELLINA

*' See Mommsen, Suppl, Ital, I. c, and Dessau /. c. For some general comment on
the worship of hot springs in ancient and modem times, cf. Pliny, N. H. ii 103, 227;
id. joad 6, 61; Wissowa, R. K, 224, n. 6; Frazer, GMen Bough V 206-216. See also
pp. 32ff and 91 of this dissertation.

** See Wissowa, R, K, 286f . Outside Middle Italy, she is found only at Aquileia
(Pauly-W. VI 2218).

•> Named also in 755.

• Cf. PreUer, Rihn. Myth. 1 429 and n. 3; Pauly-W. VI 2218f ; Serv. Am. vii 799.

** 3107 on a square pedestal, Notme 1893. 13.

48 Cults of Cisalpine Gaul as Seen in the Inscriptions

ATTIA . MATER
ORNAMENT.EIVS.EXORNAVIT

836). Mommsen states what is certainly the correct understanding
of this inscription, that the daughter had the statue made and the
mother provided its ornamentation. Number 836 is set up by a
mother in memory of her daughter,^ Venus Caelestisisthe
form of address in two inscriptions of Pola (8137-8); but we have
here in reality the Syrian Astarte re-named.** Venus Victrixis
honored in two inscriptions, one (2805) set up by a woman of Pata-
vium visu iussa^ the other (8249) by a man of Aquileia. An inscrip-
tion found at Altinum (8818) but certainly transported thither from
Greece" begins: Veneri sacrum et Genio Collegi Aug{usti) Corinlk{i).
What was perhaps a statue of Venus was among the gifts to the triad
of the Capitol in no. 6829,*^ and a statue of the goddess was doubtless
above her name in the group of nine planets represented in no. 5055.**
The only dedications by men are one (8138) to the Syrian Venus
Caelestis and one (8249) to the militarized Venus Victrix.

The goddess of burial, L i b i t i n a, who later under the name
Lubentia (formed by contamination of the original word with lubido
etc.)** became identified with Venus,^® in the inscription reproduced
in part below (Bergomum. 5128) preserves her original character.
Preceded by the name and honors of the patron and followed by an
announcement of what is to be a perpetual veneration of his effigy,
are these lines.

CVIVS.EXIMIA.LIBERALITAS. POST
MVLTAS.LARGITIONES . HVCVSQVE
ENITVIT . VT . LVCAR.LIBITINAE
REDEMPTVM.A.RE P SVA VNIVERSIS
CIVIBVS . SVIS . INPERPETVVM
REMITTERET

•*No. 1872=8654, indexed in CIL V under Venus Augusta, belongs to Ceres
Augusta (see 8654).

« See Preller, Rdm. Myth. II 395, 406 and p. 80 of this dissertation.

** See Mommsen ad loc,

•'See p. 14.

•» See p. 64.

•• Cf. Varro L. L, vi 47.

»• Cf. Wissowa, R. K, 245.

Cults of Cisalpine Gaul as Seen in the Inscriptions 49

Mommsen's interpretation is that lucar'^^ Libitina^ is a fee paid the
goddess or the state in connection with interment, and that Luper-
danus had set aside a sum of money the interest from which was to
pay this fee for his fellow-citizens for all time to come.^*

There are two votive offerings to P r i a p u s.^' A dedication
to Di Manes states that in the place assigned for the monument is a
small temple of Priapus (Verona. 3634). Considerable literary inter-
est attaches to the following elegiacs (Patavium. 2803), in that they
have been assigned by some to Tibullus.^*

VILLICVS.AERARI.QVONDAM.NVNC.CVLTOR.AGELLI
HAEC.TIBI.PERSPECTVS.TEMPLA.PRIAPE.DICO

PRO.QVIBVS.OFFICEIS.SI.FAS.EST.SANCTE.PACISCOR
ADSIDVVS.CVSTOS.RVRIS.VT.ESSE.VELIS

IMPROBVS.VT.SI.QVIS.NOSTRVM.VIOLABIT.AGELLVM
HVNC.TV.SED.TENTO.SCIS.PVTO.QVOD.SEQVITVR

^* For the usual meaning of lucar see Wissowa, R. /C. 451, n. 6.

'^ Cf . Wissowa in Rosch. Lex, IP 2034f .

"^ 5117, Notizie 1912. 11 ^Vann £pigr, 1912. 247, the latter on a block of marble.

" See CIL ad loc; Tibullus p. 85 Bahrens.

CHAPTER III
GREEK GODS

THE FATES

The spelling FakUms is seen in no. 4209, on a very small altar
of Brixia given as a votive offering, as also in 5005. Since there is
an inscription to Matronae Dervonnae (5791), the spirits addressed
Fatis Dervonibus may reasonably be regarded as female:^ feminine
forms occur elsewhere, of course.* The Faiis[ ]ixibus of Suppl. Ital.
739 shows similar modification of the name and the same ambiguity
of gender. The pathetic addendum to no. 6710* contains a masculine
form and 4296 another; similarly, an ex-voto (5002) addresses
Fati Masculi: there are numerous parallels in this instance also.^
Finally, the address takes the form FATIS.FATAfrii^ in no. 5005
below (as perhaps in 5012), the form DIS.DEAB / FATALIBVS
in 8802. The dative form of address obscures the gender in other ,
instances;* but even in these it is to be presumed that one or the
other is intended: dedicants were no longer inclined to leave the
gender, much less the personality, of the spirits indeterminate, as
had been the case with so many Roman deities of the early time. In
Gaul and Germany the Fata, the sum-total of the "dooms" adjudged
an individual, were confused, — not only with the Greek Moirae, the
Three Fates, — but also with local spirits.* The distinction between
the Roman and Gallic conceptions is sharply drawn in a votive
inscription of Aquileia (775), beginning: FATIS.DIVIN / ET.
BARBARIC, where only the Roman spirits, apparently, received
the epithet Divini.'' Number 5005 from Riva deserves closer scru-

' 4208. Cf. Rosch. Lex,, s.v. Dervanes.

«JB. f., II 89. 3727, IH 4157, XII 1281. 3045.

» Sec p. 37.

« m 1854, VI 4379. 6932. 10127. 11592, X 5753. Cf. also other inscriptional and
literaiy references in Neue-W, Formerdekre I 797. Other inscr. than those
cited as masculine are so listed in the index of CIL V, but I do not see on what evidence.

* 5012 and the vot. inscr. 705, 8217, the last on a small altar. Fatonm followf
some indecipherable word in 4296. Possibly 6568 addresses the Fates with other
deities.

• Cf. Peter in Rosch. Lex. P 1452; Jordan in Hermes VII 197.
' Cf. MOTmisen ad he.; Wissowa, R. K. 265; VI 145.

50

CuUs of Cisalpine Gaul as Seen in the Inscriptions 51

tiny. The Fati and Fatae of this inscription are not altogether

F A T I S.F A T A 6fi5
DRVINVS . M . NOnt
ARRI . MVCIANI . C . v
ACTOR* . PRAEDIORVm
TVBLINAT . TEGVRIVM
A.SOLO.INPENDIO.SVO.FE
CIT.ET.IN. TVTELA.EIVS
-H-S.N.CC . CONLVSTRIO
FVNDI.VETTIANI . DEDIT

orthodox, for they seem to be conceived as special spirits associated
with Mucianus* after the manner of the Lares.^® A very primitive
form of sacred structure is indicated by the tegurium of line 5,^^
which was erected by the vUicus in his master's honor. The difficulty
of interpretation inheres in the last three lines, and Mommsen
did not wholly dispose of it in the following note: "It seems to have
been dedicated with a provision that annually there the praedia
Tublinatia should be lustrated, the further condition being appended
that at the same time the fundus Vettianus should be lustrated.
But, as the Tublinatia praedia still bear that name, so perhaps the
fundus Vettianus properly suggests the pagus Vezzano." Jordan"
rightly objects that, in the phrase in tutela(m) eiuSy eius could refer
only to tegurium^ that the whole phrase here must mean "for the
upkeep of the shrine"^* — not being "the formulaic expression in
iutela dei" — and that conlustrio in the sense of a lustration with, or
at the same time as, another is dubious. The definition of conlustrium
in Harper's Latin Dictionary as "a corporation that procured the
lustration of the fields of a district" is based, apparently, only upon
this inscription,^^ and has no merit except that of providing easy
syntax for the Latin of it. The Thesaurus Linguae Latifuie gives the
safest translation of the word, viz., lustratio, though we should expect
it to indicate a somewhat more thorough or elaborate form of lustratio.

• Cf. 90, 1035, 1049, 5048, 5318, 7473.

* Consul 201 A. D.

^ See Jordan in Hermes VII 197 for the Fates in the rAle of Lares or Genius.

" Id. ibid. 193-7.

« Id. ibid. 197-8.

» Cf. 4294, 4416, 4418, 4449, 4488.

^ There dted as Orelli 1773. '

52 CuUs of Cisalpine Gaul as Seen in the InscripUans

But, whether we translate the word so, or as a kind of ablative of
attendant circumstance or conditionality as Mommsen took it,
the latter part of the inscription should mean that the endowment
was for the maintenance of the shrine and the lustration of the
Fundus VeUianus: the lustration of the Praedia Tublinatia is only
implied at most.

Three inscriptions of Verona," set up, one by a woman, the
others by men of some local distinction, address Parcae Augus-
ta e. Liber and Libera (?) are associated with the Parcae in a joint
offering," as is Bona Dea in the following inscription of Aquileia (8242)

DECIDIA . EGLOGe
ARAM . PARCABVS
ET . BONAE . DEAE
PHIALAM.ARG.P.IS-^^
DONO DEDIT

carved in minute and beautiful letters on an altar. The Parcae in this
district have the pure Greek background,^^ with no relation to the
Italian birth-goddess who was the true antecedent to the Roman
Parcae.

HERCULES

Against two isolated inscriptions to Castor or the Castors,"
stand a host of inscriptions to Hercules. The name is twice spelled
Hercli,^^ twice represented by the initial only.*^ Of |those in which
the god bears no title, the large majority are votive inscriptions."
Upon opposite edges of the upper surface of a large stone, cut in

»* 3281, 3282 (vot. inscr.), 3283.

^« 8235; see p. 56.

^' Expanded ad loc: Arg(enU) p{ondo) I (unciarum) s(eptem).

" See Wissowa, R. K, 264, n,^ad fin.

^•4154 to Castor and Pollux, Notizie 1885. 337^Suppl. lUd, 1266 to Castor
Deus ex visu,

*• 4213, 5498; cf. XII 5733.

« 6344, 8220.

« Forty-five are ex-votos: 515-6, 3228, 4147, 4155-6, 4213, 4215-6, 4318, 5462»*l,
5467, 5498, 5507, 5521, 5528, 5533, 5559, 5561, 5632, 5686-7, 5694, 5718, 5721, 5723,
5743, 5767, 6344-52,6484, 6622, 7144, 7240, 8220, 8931, Suppl, Ital, 376 (which, thougji
it has only the mitial of the hero's name, is on an altar found with the altar on which
stands Suppl, Ital. 375 to Deus Hercules), id. %93^ Notizie, 1883. 150. Seventeen are
not indicated as such: 4127, 4214, 4248, 5466, 5520, 5558, 5688, 5703a»**, 6570,***,
6581***^, 6947, 6952, 7869, 8221, 8930, Suppl. Ital. 724-- Notizie 1884. 56.

CuUs of Cisalpine Gaul as Seen in the Inscriptions 53

duplicate but with the copies so placed relatively to one another that
one would be read by those passing on one side, the other by those
passing on the other, was the following legend (Tergeste. 515):
L.MVTILIVS.MAGNI.L.BASSVS.H.B.M.V.S.L.M. Mommsen
explains the three letters before the final formula as H(erculi) b(ene)
m(erito)." A somewhat unusual redundancy marks the combination
ex voto v.sJ.m of no. 5632 and Suppl. ltd. S93='Notizie 1883. 150.
In no. 4156 the human touch is felt in the phrase de sua parcimonio?^
The form of address is D e o Herculi or Herculi Deo in two in-
stances,^ Herculi A u g(u s t o) in two others.^ The most famous
cult of the god bears in this district the epithet I n v i c t u s*^
rather than Victor, though the latter is shown in one copy of no. 5508.
A corrupt inscription (Ausugum. 5049) of the first century gives the
record of a woman who had played for public favor, lost, won by
Hercules' help,'^ and been threatened with loss again, but could still
conclude with a dedication to Hercules Invictus.^* To the title
Invicto there is added, in a partially preserved inscription of the Ager
Mediolaniensis,'^ the additional epithet Conservatori
luventiarum; with this latter phrase no. 5693 to Hercules
J u V e n i s may be compared. The deity is addressed by certain
cultores as Hercules Invictus D e u s (5593); again, to Invictus tn^e-
trabilis is added in no. 5769, that epithet occurring separately in the
votive inscription (5768) on an altar at Milan. Mertronnus Ante-
portanus, Ovanius and Saxanus as epithets of the god will be
considered among the Celtic cults.^^ Hercules appears in two combina-
tions, dedications to D{i) S{ancti) Hercules et lunones (Benacenses.
4854) and Volkanus et Erqides (Lacus Verbanus. 5510).

» Cf. 1 1175, 1220.

^ Pauper in 3290 on p. 38 is probably a cognomen.

» Suppl, Ital. 375 and CIL V 4004.

» No. 9 and Notizie 1877. 233 ^ Suppl Ital. 669; in the latter case the gift is made
by three men from 2200 sesterces collected as initiation fees from the members of the
guilds of sailors.

« 5049, 5645, 5724, 5759.

** Sed sancUis deus kicfdicius i[Uud] transhdit in melius. For the epithet Sanclus
cf . 4854 and Preller, Rihn. Myth. II 286.

^ This is the only instance in Cisalpine Gaul in which a woman is concerned in the
worship of Hercules; for the exclusion of women therefrom cf . Preller, Rihn, Myth, II
293; Fowler, R. F, 194.

** 5606; the cult of H. is prominent in and about Milan.

« See p. 85f in chap. VII.

54 CuUs of Cisal^ne Gaul as Seen in the InscripHans

Nine of the inscriptions to him are known to have been carved on
altars,** one on a small column (8220). A temple is mentioned in
nos. 1830-1 of lulium Carnicum, in the former as having been built,
restored or embellished in some way at the expense of certain men, a
list of whose names constitutes the bulk of the rather long inscription.
A vilicus restores a statue and sees to the repairing of a temple
(5558). Number 3312 from Verona should, perhaps, be understood as

C . AMVRII TACIflNVS

ET . HERMES. LIB . VI . VIR . AVG

SIGN . ABACVM . CVM . SIGNIS.II

HERCVLE. ET.

AMPHALE. COLLEG (sic)

DENDROFOR.D.D. (sic)

announcing the gift, by these two men as representatives of the
collegium dendrophororum^ of statues or busts of Hercules and
Omphale respectively and of an ornamental piece of furniture
designed to support a display of such objects. Goblets are given in
one case.*^ Magistri of the god cooperate with magisiri vicP^ in the
service to the god cited above as recorded in no. 1830; the name of
one, perhaps the principal one, of the former group recurs in nos.
1831-3: the four inscriptions are of the same locality. The word
cuUores of no. 5593, ambiguous as commonly, may mean merely
worshippers or, somewhat more probably here, I think, members of
a college of some kind having oversight of matters pertaining to the
cult. The brief fragment (5742): HERCVLI / MODICIA / TES.
lOVENII presents two uncertainties: "The lovenii who are named
here and in no. 5664," says Mommsen, "are perhaps to be compared
with iuvenis and iuvenatibus of inscriptions no. 5134, 5907."** As to
ModicialeSj he comments: "The ancient name of Monza seems to
have been preserved in inscription no. 5472 which the Modiciaies
consecrate to Hercules; and it is still retained by Paulus Diaconus,
who in iv. 22.49 refers to Modiciam; hence modern Monxa,**^ The
villagers as a group address Hercules in no. 5528. As we pass to the

« 3228, 5703a*<"(?), 5768, 6570«*^ 6581***, 6952, 7804, 8221, Suppi, Ikd. 375.

» See \;\assowa, R. K. 322, n. 5 init.

•* 6952; cf. 6829 on p. 14.

« See Wissowa, ibid. ITlfif.

» Cf . p. 53.

»» CIL V p. 613, preface to chap. LXVL

Cfffts oj Cisalpine Gaul as Seen in Ike InscripUans 55

consideration of the lay dedicants, the most striking fact, though
normal enough in the cult, is that with one exception " they are
men,** in so far as the names are legible, though such a phrase as
cum suis*^ b sometimes added. A pontifez (6345), an eques Romanus
efuo publico (6349), several seririf'^ are among the dedicants. On the
other hand, slaves,^ a mercaior (6350), a messor (7804), a faber
Ugnuarius (4216), and lapidarii (7869) represent the lower orders.

APOLLO

Apollo received several votive offerings,^ two of them small
altars.^ Of the three remaining inscriptions,^ one (3217) is set up
by two linen-weavers. The numerous inscriptions to Apollo B e 1 e-
n u s will be considered under the god Belenus,^ since the latter
seems dominant in the Celtic conception of Apollo Belenus. L.
Naevius Secundinus pays a vow for the preservation of his health
and that of his family to the N u m e n of ApoUo.^^ Apollo and Diana
are once (4199) addressed together. Mars and Appollo (sic) once
(6603). The mis-spelling of the god's name in the second instance,
the use of a vulgar form of the letter L,^* and the dedicant's name,
December^ indicate that the devotee is of low extraction. The names
Admdus and AlcesHs in the nominative^* are cut on a chest from
Aquileia, illustrated by representations of a veiled woman and a
bearded shepherd leaning upon his crook.

CERES

Two officials of Concordia made some gift to Ceres Augusta
and added a sum for its maintenance.** On the reverse of a bronze

"•5049; seep. 53.

•• a. p. 53, n. 29.

^5561, 5606, 5686, 5703a»**, 5718, 5769, 7144.

« 5688, 5768, 6347-9, 6351, NotwU 1877. 233.

•5521,5558.

« 2782, 4127, 4198a, 7232, 7910. Supfi. ltd. 951, ending A. V. S. L. L, may per-
lu^ be most plausibly placed here.

«• 2782, 7810.

• 2463, 3217, 5762.

•Seep. 89.

^ Lacus Verbanus. 5514.

^ See p. 98, n. 6.

^•8265; d. VI 142. Cf. Savanus in nom. (5717), the gen. Maironanm (3264),
and ace. Bonum Eventum (4203).

••This inscr. (1872-8654) U indexed by mistake under Venm Augusta in CIL.

56 CuUs of Cisalpine Gaul as Seen in the Inscriptions

medal of Vespasian are the name of Ceres Augusta and her figure as
she stands holding a head of grain and a sceptre.*^ The foUowing
inscription of Patavium (2795) is carved on a pedestal of Dalmatian

GENIO DOMNOR CERERI

T.POBLICVS CRESCENS LARIBVS

PVBLICIS.DEDIT IMAGINES ARGENT DVAS

TESTAMENTO EX {2 sestertia)

marble bearing traces of two statues. Ceres is plainly selected here
as one of the two Lares Publici; for the exceptional nature of such a
conception see p. 18f . In no. 796 Cereria becomes an epithet of Mater
Deum Magna (see p. 72), but see p. 26, n. 160 for Mommsen's view that
this deity is Bona Dea., as is, probably, Augusta Bona Dea Cereria
of 761 (p. 26).

LIBER

One vow is paid to Liber at Verona (3260); Maionica" cites an
inscription of Aquileia to him. Liber Pater appears several
times;" a sevir of Aquileia made some dedication to Liber et Libera
at their command (793). To Liber (perhaps in company with Libera
and the Parcae)^ a woman of the same city gave a pool and a statue
or statues (8235). Jupiter is joined with Liber Pater in the
following rudely cut inscription near Lacus Verbanus (5543): I{otfi)
0{ptifno) M{aximo) C{onservaiori) et Libera Patri vini ar nm
{sic) conservator iy Verus et Valerius Valeri Maximini v.sJ.m,
Liber Augustus is recognized in Suppl. Ital. 1095 of Pola, the
surviving fragment of which reads: L(ibero) A(ugusto) 5(acrififi),
Octavianu{s) Aug{ustus) n{oster) aedem vetustat(e) conlasp{am)
(sic). . . . , and in no. 326 of Parentium to Genius Lib(eri)
Aug(usti). Though an address to the protecting spirit of a god
seems to us an extreme refinement of theistic conception, there are
parallels to support Mommsen's expansion of the abbreviations in
the second inscription."

" From Pavia, NoHzie 1906. 391.

" Epigraphisches aus Aquileia^ p. 10. See Suppl. Ital. 1113.

••2110, 6956 (vot. insc.), Notizie 1894. 397; the first is of Tarvisium, the last
two are of Taurini.

^ See Mommsen ad loc,

H I 603. 17, lovU Genio; VI 151, Genio Numinis FonHs; XI 357, Genio Larum

CuUs of Cisalpine Gaul as Seen in the Inscriptions 57

MERCURY

Of the one hundred and two inscriptions to Mercury with no
epithet added, all' but nineteen" are obviously votive inscriptions;
eighty-six*^ are set up by men and three** by women, thirteen**
being without the names of the dedicants or set up by both men
and women.*® The dedicants include seviri,^^ quattuorviri iure di-
cundoy^ soldiers,** a clothes dealer (6777), a merchant,** a freedman
pa3ring a vow lihertatis caussa (sic) (6574). A number of altars were
given;** large letters cut on a large architrave record the erection, by
a dedicant on his own ground, of a temple to the god, with a statue
(4266). The gift of another takes the form of dracones aureos libr-
(arum) quinque, adiectis ornament(is) et cortina.^ Other inscriptions
were carved on a tile (6760), a chest (5495), a concave rock made to
resemble a tortoise shell (presumably by way of reminiscence of the
god's reputed invention of the lyre) (4942), a square pedestal (6505),
and a table so inscribed on the four margins that the lines on opposite

horrei Pupiani, Considering the close connection, even occasional identity, of Genius
and Tutela, Genius Tutdae (II 2991) is especially striking. See Fowler, Roman Ideas
of Deity p. 20f .

«• 797, 3265, 4248, 4252, 4257, 4941, 4943, 5053, 5094, 5254, 5452, 5495, 5562, 5673,
6411, 6505, 6777, Notizie 1896. U6^Vann. ^fngr, 1897. 25, Suppl, Ital, 163.

"521, 3267-8, 4036, 4249-52, 4254-61, 4264-72, 4912, 4941-3, 5014-5, 5094-5,
5355-7, 5442, 5451-2, 5478-80, 5491, 5495, 5522, 5547, 5590, 5599, 5601***^, 5631, 5672,
5700, 5711, 5745-6, 5760, 5792-3, 6410, 6471, 6505-6, 6573-4, 6576-78«*^ 6620, 6760,
6777, 6830, 6957, 7145, 7463, 7553, 7597, 7874, 8843; Suppl. Ital, 959; NoHsie 1888.
271, 1896. 446-£'fl»n. £pigr. 1897. 25; Vann. £pigr, 1907. 118.

•» 4944, 5563, 5650.

••797, 3265, 3269, 4248, 4253, 5053, 5115, 5254, 5464, 5562, 6411, 6610, Suppl.
Ital. 163.

•*In compiling these statistics, some inscr. have been included from a group
bearing only the initial M by way of indicating the god. By means of the provenance
of these inscr., the discovery with them of others in which the names of the gods were
given in full, and by other indications, this group has been conjecturally assigned thus:
Minerva 3908, 3910; Matronae 7224-5, 7241-2; Mercury 521,5495, 6471,6482,6573-4,
6760, 7463, 7553, 7597, Suppl. Ital. 959, NotizU 1888. 271, Vann. £pigr. 1907. 118.

•» 5257, 6482, 6505, 6576, 6777, Suppl. Ital. 959; see p. 58, n. 67.

••5478, Notizie 1896. 446- £'««». £pigr. 1897. 25.

••5451,7553; cf. 522.

•* 7145, unless M creator be a cognomen.

••4270, 5451 (with a roof), 5700, 6577-8***, 7553, Suppl. Ital. 740.

•• Notizie 1896. A/^-'Uann £pigr. 1897. 25. Cf. 6965.

58 CmUs of Cisalpine Gaul as Seen in the InscHpHans

margins were identical (4941). The purpose of the vow is indicated

OPTATVS . CASSIVS

OPTIONIS.F

SVSCEPTVM.MERITO

VOTVM.TIBI

wERCVRI . SOL VI

VT.FACIAS.HILARES

SEMPER.TVA
TEMPLA . COLAMVS

in no. 6506 (Novaria). For the remains of a representation of
the planet Mercury, see no. 5053, p. 64.

MERCUKIUS DEUS, AUGUSTUS, REDUX, ARPAX

A certain dedicant of Brixia paid two vows to D e u s Mercurius
(4262-3). Mercurius Augustus is addressed by a soldier
(522), and by a mother in memory of her son (2801). Two inscrip-
tions record respectively the enlarging (4161) and the restoration
(8237) of some edifice, presumably, sacred to Mercurius Augustus;
and an altar bears his name, followed by the names of numerous
dedicants (788).*^ Mercurius I u ct o r um p o t en s e t con-
servator receives a votive offering from an official in the vicinity
of Novaria (6596). There is one inscription to Mercurius R e d u-
[c e n s (?)].** Another, indexed in the Corpus with those which
bear no epithet, reads MERCVRIO ARPAGI (5706). Arpax in
the sense of ''grabber" or ''cheat" at games of chance is found on
bone tesserae,^^ and Arpagius was "apparently used at Lugudunum
as a term of affection applied to children and young persons carried
off by premature death."^® Although I do not find Arpax or Harpax

•^ Steuding in Rosch. Lex, 11* 2818 f.: ''Dass freilich sonst aberaU, wo M. den
Bemamen Aug. f iihrt, an Kaiserkult zu denken sei, dflrfte kaum zu erweisen sei, da
bekanntlich dieser Beiname den Gdttem an erster Stelle zukommt • • . ; wahr-
scheinlich ist dies aber der Fall, wenn AuguskUes, seviri el Augusktles oder semri
AuguskUes als Dedikanten ercheinen, obwohl dieselben Uberhaupt in einem engen Zu-
sammenhange mit den Mercurdienste stehen mochten, da sie h&ufig auch auf Inschriften
auftreten, wo Mercur den Beinamen Aug. nicht f iihrt (z.B., CIL V 5257, 6505, 6777)."

**4025. So the Corpus expansion, but I should prefer Redu{x); cf. FofUma
Redux, p. 45.

•• IX 6089*, 8070»; see Olcott, Thesaur. L, L. Epig. s. v.

Toxra 2065, 2073 (Olcott, op, cU, s. v.)

Cults of Cisalpine Gaul as Seen in the Inscriptions 59

in any list of the epithets of Mercury or Hermes, it seems to me that
one of the two ideas here suggested, theft in general or the snatching
away of souls (cf /Ep^t^s "^vxayurfin), may be present in the word At pax
as an epithet of Mercury in this inscription. See in this connection,
if the expansion of Pais may stand, the reference to Dis Rapax on
p. 60. Cf . Kaibel, Epigr, 272 and ipToxTiip 'AiSris in Callimachus ii 6.
Mercury is associated with M a i a (6354), Deus Mars,^^ J.O.M.,'*
and — here compare no. 6596 above — with J.O.M. and Matronae
Indulgentes,''^ bearing in the last instance the epithet lucrorum potens,
as mentioned above.

AESCULAPIUS

The name is spelled Aesculapius seven times,^* Aesclapius three,^'
Asclepius three.^* There are four inscriptions to the god without
title,^^ five to Aesculapius A u g u s t u s,^^ two to Aesculapius and
H y g i a,^* and two to Aesculapius et Hygia Augusti^^ Definite
references to health occur in nos. 8207 and 6970, the former reading:
Aescul{apio) et Hygiai^^ pro sal(ute) liber{orum) suor(um) et Anton{iae)
Callistes coniug{is), C. Turran(ius) Onesimus v{ptum) s(olvit), the
latter — inscribed on a stone at Taurini supporting a Hermes —

DIVO
TRAIAN

C.QVINTVS
ABASCANTVS

TEST . LEG

MEDICIS.TAVR

CVLTOR

'» 795; see p. 17.

» Suppl. Ital, 896; see p. 14.

^ 6954; see pp. 14 and 88.

w 726, 729-31, 2036, 8206-7.

» 727-8, Suppl. ltd, 155.

** 6, 2034, 6970. Certain fragments of phyudans' prescriptions (6414-5) from
Milan, which begin with a claim of efficacy to relieve "obscura fati quaereUa {sic)
4mm praesidiOf*' direct the patient to placate Jupiter, Minerva, (Bona) Valetudo,
Esculapius, and Mars. Then follow the prescriptions proper.

»» 727, 2034, 8206, Suppl. Ital, 155.

»• 6, 726, 728-9, 2036.

'• 6970, 8207.

••730-1.

•* For the ending see p. 1, n. 5.

60 CftUs of Cisalpine Gaul as Sun in tlu InscHpUons

ASCLEPI.ET
HYGIAE

as here reproduced. The expansion is: Divo Tfaian{o). C, QuinHus
Abascantus test{amento) leg{avif) medicis Tauf{inis)f cuU0r(ibUs)
AscUpi et Hygiae, The dedicants range from sevif (731) to slave
(727); are men in six cases, women in three, with three inscriptions
indeterminate on this point. Four are votive inscriptions, one of
them (8207 above) containing the phrase pro saluU; in another
instance (2034), the words monitus posuit give the occasion.

DIS, PROSERPINA, AERECURA

Pais in Suppl. Ital. 732 publishes a metrical inscription found
at Comum, vs. 53 of which contains a passing reference to Dis:. .
Dit]em non vestra [superabitis arte rapacem, . . Dis Pater is
carved on a column of Aquileia (773), and so runs the form of address
in a vocive inscription of Verona (3225). Proserpina appears
once (Patavium. 2804): lussu Proserpina{e) L, Calventius L{ucii)
l(ibertus) Festus aram posit (sic) sacrum.

In no. 725 of Aquileia, a veteran pays a vow to Dis Pater et
Aerecura. The first name was readily restored on the strength
of the association of the two deities in other inscriptions," but that
of this goddess-consort has evoked no small discussion. Mommsen''
denied the former reading Abra Cur a {bfiph, Kohpa) and explained
Aerecura, his reading, as of Latin origin, with the meaning Gddschdf-
ferin. Jordan^ considers it a non-Latin word and is followed in this
by Roscher.*^ H. Gaidoz," however, followed by Wissowa,*^ accepts
Mommsen's view; but carries it to something more conclusive. He
sets before the reader, in addition to certain inscriptions from outside
Cisalpine Gaul,^^ no. 8126, HERAE / SACR (on a small altar at

" III 4395, VI 142, Brambach, Corp, Inscr. Rhenan, 1867, no. 1638.
" Arch, Anz, zurArch. ZeU, XXm (1865), pp. 88*-90*.

»* Preller, R9m. Myth, VL 65, n. 2.

» Rosch. Lex. V 86-87.

» Rev, Arch, 3d ser. XX (1892), pp. 198-207. This is the fullest and best discussion
of all the occurrences of Aerecura and related forms.

•^ Op. cU., p. 313.

** III 4395, VI 142 (for discussions and reproductions of the interesting frescoes
which this inscr. accompanies, see Orelli-H. Ill p. 198; Dar.-Sagl. II 280, fig. 2468 ;
Gaidoz. he. cU., p. 200f ; Maas, Orpheus pp. 207£f ; VIII 5524, 6962.

CuUs of Cisalpine Gaul as Seen in the Inscriptions 61

Nesactium in Histria), no. 8200, inscribed on both sides of a bronze
tableti thus: Haerae Dominae Sextilia Propontis pro salute et reditu
filiorum suorum v(otum) l(ibens) s{olvU), and more especially no.
8970a of Aquileia,^^ here transcribed. His explanation is that

DITI

MACERIEM.ARAS

ERAE

PATRI

M0LEM.5EDILIA

SACR

SACR

Q . CERFONIVS
CHRySEROS
ACC.COS.III III VIR
FLORENTIA
FECIT

Aerecura is a phonetic imitation of Hpa Kvpla ; while this latter combi-
nation has not been discovered in any ancient record, yet as Kvpla
was used with the names Artemis, Isis, Nemesis and others, and
j9curtX£s, fiofflKtia and (kvoffira were used with Hera's, it is a safe assump-
tion, if we compare domina in no. 8200, that Kvpla was applied to
Hera to whose power it was specially suitable. Once the name,
Aerecura was formed by the modification of the Greek words, popular
etymology grasped at elements aes and cura which it seemed to
recognize and established the Roman conception of a goddess of
economy associated with Dis (from dives) y god of wealth. The
variant Aeracura, found in the catacombs, is taken as a corruption.
This reasoning is not only ingenious, but plausible.

LUNA

Luna appears independently only once (16) in dedications;
identified with the moon (5051), she is a member of the group of
heavenly bodies described on p. 64. On one side of a square pedestal
at Verona*® the name of a dedicant is cut, on the front DIANAE
LVCIF, and on the other side LVNAE with the figure of a goddess
standing, a veil above her head. A fragmentary stone of Tergeste
{CIG XIV 2383) preserves the word AOTKI^EPA and, below, the
phrase OZIQ KAI AIKAIQ, with a representation of two uplifted
hands in the center of the stone. The inscription relates itself

•• «32*, but see ed. note on 8970a.
••3224; seep. 41.

62 CuUs of Cisalpine Gaul as Seen in the InscripUans

naturally to one of these two deities of similar function.*^ Syncre-
tism is seen in the following from Verona (3233) : Iun{ani) Lun{ae)
Reg{inae) sacr{um)y P. VUidlius PhUologus (/) sevir Aug{ustaUs)
imperio. The next inscription (Aquileia. 794) suggests comparison

LVNAE.MARTI
FRVTICIAE . THYmeles

ROGATV
M.STATINIVS.D0Rfi5

with the group of heavenly bodies above referred to; for on what
other basis these two divinities could naturally associate is somewhat
dubious. And yet, to be sure, there was nothing to prevent Fruticia
Thymele from being, for different reasons, interested in two very
different gods — interested in the second, one might surmise, out of
anxiety for some soldier friend or relative, Dorus for example. Sol
and Luna are honored together in nos. 3917-8 of Arusnates; the
latter is all but indecipherable, but the former, in large and beautiful
letters, is dedicated by a certain Q. Sertorius Q.f. Fesius, flamen.

MISCELLANEOUS

Ad GaXjl Tiipkpios) 'Io{;Xtos Ma/ieprtvos &vk$riK€v, — such was an
inscription cut in uneven characters on an altar at Aquileia.** Tholes
is not mentioned among cult titles of Zeus in the handbooks or
included in the lists of his epithets which are available;** but Usener
cites it in his Gotternamen,^ referring to this inscription. He compares
Zeus Taletitas*' and Zeus Tallaios** of other inscriptions with Zeus
Thales,*^ gaining an idea of the significance of all three through a
further comparison with the female deity Thallo** who caused
plants to sprout. Zeus Thales would, then, represent a natural

•* In general, see Mordtmann, Mitth. des Athen. InslU. X llflF.

« CIG XIV 2337.

** £. g., Pauly-W. s. v.; Rosch Lex. s, v.; Bruchmann, EpUhekt Deorum quae apud
Poetas Graecas LegutUur; Famell, Cults of the Greek States; Preller, Gr, Myth.; Cook,
ZeuSf I 730, n. 8 cites Usener's discussion.

•« P. 131.

» Le Bas-Foucart n. 162k, p. 143.

••C/GXIII2554. 95. 178.

*' For the interchange of smooth and aspirate mutes, Usener refers to Ahrens,
Dial. Dor, p. 82f and Hermann m PhUol. IX 699.

•• See Usener, op. cit. 134.

CuHs of Cisalpine Gaul as Seen in the Inscriptions 63

transference of functions from those of the sky to those of the earth
as afifected by the phenomena of the sky.

An inscription found at Verona'' is cut on the four sides of a
square pedestal. In front, not preceded by the D.M of Roman
sepulchral usage but construed substantially as if it were,^®® is:
Aveniae Bassaridis filiae optim(ae); then follows the name of Avenia-
nus (the father, presumably) in the nominative. On one side is a
statement of the age and character of some one not there named; but
the age, twenty-five, and the phrase omni sensu vita pietate perfectis-
sim{a), taken with the context and position on the stone, make it
plain that Bassaris was meant. On the back is: GEA / XAPIZ / BAZ-
ZAPI2). Only these Greek words and the name Bassaris directly
concern us. Since the three words are in the nominative rather
than in the dative and goddess-Charis-Bassaris(=i?accAa«/e)*®^
would be an incongruous, impossible combination considered as the
object of a dedication, I prefer to think that the father is calling
his daughter^^ a goddess, one of the graces, that the Greek characters
of her name are for concinnity with the immediate context, and that
its position is determined by its length as compared vnth that of
the two other words, by regard, that is, for epigraphical appearance.

The letters IRID constitute what remains of an inscription
from Gran San Bernardo (Notisde 1892.73). The one line, at any
rate, is complete; and, while the name of a person may lurk in it,
the probability is that the goddess was invoked.

Number S23 from Tergeste is reproduced below. The prima facie

E X.R E S P O N S O
ANTISTITUM
PROSPOLOIS
C . LVCANVS.SEVERVS

PRO
L . LVCANO . FILIO

interpretation of prospoloi as temple-servants is rendered inadmissible
by the context. Severus would not dedicate any object to temple-

••3382«C/<; XIV 2307.

»•• Cf. OreUi-H. n 4586.

**' See Liddell and Scott, Lex, s. v. /So^^dpa, Schultz in Rosch. Lex. V 751 and lit
dted there, Preller, Gr. Myth, 698, n. 3 and 699, n. 2.

>*>Cf. Orelli-H. ibid. Ed. of CIG ad he. comments: "9cA xApit fiweuplt: prae-
iicata ad nominis HmUitndinem inventa."

64 Cutis of Cisalpine Gaul as Seen in the InscripHom

servants, nor would the priests {anlisUtes) direct him to do so. These
prospolai are best understood as 8aL§»ov€s, spirits attendant upon the
greater deities.^"*

Pedestals on which once rested representations of the moon and
five planets have been found at Anauni;^^ LVNAE (SOSl), MARTI
(S0S2), MERCVR (S0S3), lOVI (S0S4), VENERI (SOSS), SAT-
VRNO (5056). The bases so inscribed were in the form of small
altars. Mommsen believed that there must have been a seventh
image also, dedicated to Sol.

On a marble tablet at Aquileia, superimposed horizontally on
two small pillars, two concentric circles are described, the one but a
little smaller than the other, whose perimeters are so cut by lines
drawn from the one to the other that they are divided into eight
arcs, each containing the name of that vdnd the direction of which
corresponds to the position of the given arc. There are inscribed
in order the names: Auster, Africus, Favonius, Aquilo, Septentrio,
Boreas, Desolinus, Eurus.^^ The tablet bears also the name of the
maker and certain further designs. A fragment of a calendar from
Guidizzola was published in NoHzie 1892 . 9. See Suppl. Ital. 1273 for
a law of dedication from Brixia.

>«See Rosch. Lex. IIP 3129-32; Note 3130. 33 for the spelling.

*** Cf . 3466, Planetam suum procurare vos moneo; this planetary group is paiaUded
by Xni 2869, 4206, 4467.

'* Suppl, Ital, 204, which see for discussion of the relation between the fofm aiMl
position of this tablet and the plan of construction of the dty. Cf . Vitr. i 6ff, died by
Mommsen there.

CHAPTER IV
DEIFIED ABSTlACnONS

STATE CULTS OF THE REPUBLIC*

F o r t u n a, who attained such importance and a real personal-
ity, has been discussed on pp. 43-46. There is one inscription
{Supfi, Ital, 156) to C o n c o r d i a vdthout title or other additions.
Two brothers of Anauni gave an altar and a statue in payment
of a vow (5058) to Concordia Augusta. A dedicant of Hasta, in
memory of his sister, addresses the Concordia collegii fabrum Hasten-
sinm (7555); the Concordia curatorum arcae coUegii fabrum et cenionum
Mediolaniensium receives a dedicatory offering in no. 5612, and the
Concordia collegii dendrophororum PoUentini is referred to in no.
7617.* On the reverse of a coin of Aurelian occurs the phrase Con-
cordia mUitum {Notizie 1914.410).

VICTORY

Most of the inscriptions to Victory accompany votive offerings;*
one dedicant adds the phrase pro salute followed by a name in the
genitive as an explanation of his vow (4292), and such perhaps is
the explanation of an abbreviation in No. 4915. The follovdng
inscription (Laus. 6355) concludes with a puzzling phrase. Of

L . HOSTILIVS

VRSIANVS

VICTORIAE

V.S.L. M

ITEMQVE . L A

VIT

Mommsen's two explanations, the one which attempts to connect
the word lavare with the same word in the Lex Cornelia against
fraudulent processes used on gold and silver coins is, as he admits,

> Following here and later the classification in Axtell, Deif. AbsL Ideas.

« Cf. Wissowa, R. K. 329, n. 7.

« 4291-2, 4915, 4949, 5703, 6355, (6535 in the Corfms index is an error), 6579*<'^,
6819b, 7147, 7695, 7721, 8832. Cf. 6959, 7833.

65

66 CuHs of Cisalpine Gaul as Seen in the Inscriptions

as obscure as the phrase itself. That some sort of coating of the
statue to prevent rust was resorted to is his other, and less improb-
able, suggestion/ Without more evidence than is available, I should
rather understand a simple cleansing process, or, better, a ceremonial
lavatio. Several non-votive inscriptions also are found,* including
one (7861) set up according to the terms of a will. There are, further,
ten inscriptions to Victoria Augusta;^ one of these (5025) sub-
stitutes the word cultor for the name of the dedicant. In no. 4089
the fuU form of address is: VICTORIAE.AVG / ANTONINI.ET.
VERI; in Notizie 1906.391 the reverse of a coin reads: VICTORIAE
DD.NN.AVG.ET CAE. Similarly, no. 6970 adds pro imperio
Nervaey and no. 7643 is to the Numen Victorias imp(eratoris) Caes-
(arts) M{arci) Aure[li] Antonini Aug(usti) Invicti Principis. A
restorer of a fortress honors Victoria Aeterni Imvicti (sic) lows O. M.
(7809). Fortuna, Diana and Victoria are worshiped together in
nos. 7493-4.^ Altars are given the goddess in nos. 5025, 6579«w, 7844,
— the restoration (presumably) of her temple and a marble pedi-
ment of a portico reported in no. 7614. Globes,' wreaths,* a palm
(7147), a wheel (7861), a sheep (7147), and the form of a Victory**
(usually winged) appear with a number of inscriptions.

Spes Augusta, one of the several deities drawn into the
imperial circle, has five inscriptions here,** two vdth the phrase
pro salute?^ Virtus, always a military conception, appears with
Bellona in no. 6507;*' Saltuarius 7t>/M/i5,*^ as applied to the dedicant
in no. 2385 to Silvanus Augustus, is translated by Harper's Latin
Dictionary s.v, saltuarius "keeper of the grove of Virtue.'* Virtue

* He cites Pliny, N, H. xv 8. 34.

* 7644, 7844 (not containing the name of the goddess and not indexed under her
name, but beside her figure on the stone), 7861.

•4986,5025,5070,6959-60, 7831, 7833, 7843(?), i^a/we 1881. 149 =5«/^. /*rf.
1011.

^ See p. 41. under Diana.

• 4089, 7861.

• 6960, 7147, 7843-4, 7861, Notizie l^-'Suppl. lUd. 1011, NothU 1906. 391.
»«4089, 6960, 7147, 7844, 7861, Notizie 1881. U9^Suppl, lUd, 1011. Qi. 7833.
" 706-8, 834, Notizie 1878. 288 -5m^^. ltd, 410, all votive inscr. but the last

Cf. Axtell, Deif, Abst, Ideas, 20; Wissowa, R. K, 330.

« 706, 708.

^ The two may be conceived as one here; cf . Axtell, op, cU, 25f ; M^asowa, R. IT.
350, n. 10 with context.

i« Not indexed in the Corpus. Cf. Landani, Wanderings in Ram, Camp, 311 f.

CuHs of Cisalpine Gaul as Seen in ihe Inscriptions 67

certainly had temples" and may well have had a grove. Juventus
(the name a variant of earlier luvenkis) had a statue, apparently,
dedicated by a collegium Arianorum (4088), and there is one inscrip-
tion (4244) to the Juventus of an individual. Bonus Eventus
appears in nos. 3218 and 4203, but as dative and accusative of a form
Bonum Evenlum, In the latter, two seviri Augustales^ Curalores
Ordinis Sevirum Sociorum, have set aside a sum, from the interest
on which a celebration with the sacrificial portions is to be carried
out on the 15th of May.

STATE CULTS OF THE EMPIRE

AEQVITAS AVGVST S.C and a representation of that goddess
with a balance and a sceptre appear on the reverse of a coin of
Vespasian." It may have been the younger Pliny, completing what
was begun by his adoptive father,^^ who dedicated certain porticos
and their appurtenances toAeternitas, Roma and Augustus.
A coin of Augustus bears the word Providentia^ which came
to have the religious significance, in connection with the imperial
office, of its English derivative." The cognomen Augusta, so char-
acteristic of these imperially sanctioned cults," is added in no. 1871.
In the phrase lovis T u t e I a, the second word is possibly a common
noun, — at most, a force thought of somewhat distinctively (as is
Numen at times) but intimately connected with the great god.*®

There are three inscriptions to N e m e s i s,*^ five to Nemesis
Augusta." As a very late addition to the Roman worship," she
belongs, from another point of view, vdth the Oriental cults. In
Suppl. ltd. 167, NEMESI / EX / VISO," the decorations of helm

« Cf. PreUer, Rom. Myth. II 249; Wissowa, R. K. 149f.

'* Notizie 1906. 391. Cf. Wissowa, R. K. 332 as to the classification as a state cult,
and, per contra, Aztell, op. cU., 32f. For abstracts on coins in general see Koehier,
PersonifikaUonen Abstrakter Begriffe auf Rlfmischen Miinsen.

^^ Notisie 1880. 336^Suppl. Ital. 745. See Mommsen's note in the latter and p.
39. n. 9. herein.

>• Notisne 1906. 392. Cf . Wissowa, R. K. 336; AxteU, op. cit. 38.

^•Cf.Wissowa, ^.iC. 85.

^ 4243; see pp. 12f, 21f and cf. Axtell, op. cU. 40fiF. I 1456 may have been dedi-
cated to Tutela, but see p. 21f.

« 812, 3105, Suppl. Ital. 167.

» 813, 8134-5, 8241 Suppl. Ital. 166.

» See Axtell, op. cit. 44; Wissowa, R. K. 378.

^ Cf. ex 9isu in 813 to N. Aug.

68 Calis of Cisalpine Gaul as Seen in the Inscriplians

and winged wheel suggest the frequent confusion of this deity with
Fortuna;^ the dogs holding a hare and deer in no. 813 suggest the
still commoner confusion with Diana.^ This cult, so popular else-
where ¥dth soldiers,*^ shows one soldier-dedicant here (3105). It
is probably too much to infer from the fact that three out of nine
inscriptions are irregularly cut*^ that the cult made a special appeal
to the lower classes, especially as a sevir is among the dedicants (813).
Four are votive inscriptions.*' On the tomb at Verona of Glaucus
of Mutina, boxer, killed in his eighth match at the age of thirty-three,
are these words ad fin. (3466): Aurelia marito h{ene) m(erenii) et
amalores huius, Planetam*^ suum procurare vos moneo; in Nemese
nefidem habeatis; sic sum deceptus}^ Ave. Vale,

Fata became so thoroughly invested vdth personality that they
scarcely belong in this discussion; but see p. 49 and n. 6 there.
N u m e n M ai e s t a s que imperatoris of Notizie 1881.336** is
paralleled in VIII 12062-3; such an expression is very close to the
periphrastic form of addressing kings and dignitaries of modern times.
An altar at Aquileia is inscribed on three sides with VI.DIVINAE
SACRVM (837). While this may refer to the taurobolium in the
worship of the Great Mother,** Viribus Aug(ustis) of 8248 and
Lymfis Virib(us) of 5648 probably involve more independent abstrac-
tions. A coin of Gignod and a medallion of Pavia show the word
Consecratio {Notizie 1914.409 and 1906.392) and on a bronze
sheath is the word U bertas (Id. IS&OASS^Suppl. Ital. 1087.7).**
Several of the inscriptions to N umin a have been, or will be,
treated under other deities: Numen et Genius (7212) on p. 21,
Numen Dianae Augustae (7633) on p. 40, the Numen of Apollo on
p. 55, Numen Victoriae Imperatoris Caesaris (7643) on p. 66, Numina

» Sec Axtell, ibid,; Wissowa, R, K. 377.

" Sec Axtell, ibid,

" See Wissowa, ibid.

«812, 8241, Suppl, Ital, 167.

*• 3105, 8134-5, 8241.

*^ This reference to astral influence, with the phrase studiosus aslrologiae of 5893,
and certain amulets (Notizie 1904. 432 & Vann, Apigr- 1905. 200) are the only rdics
of magic preserved.

** Cf. 4612, utrisquae nutninibus deceptusy on p. 69.

« Cf. Arch, Epig, Mitth, XV 50.

" Cf . 6961-2, Viribus aetemi tauroMio, and Aztell, op, cU. 56.

** Axtell, ibidf does not cite Consecratio, Ubertas, Numen; the problem is to diii-
tinguish between deification and mere personification.

CitUs of Cisalpine Gaul as Seen in the Inscriptions 69

Augustarum, luppiter Poeninus (6885) on p. 84, a,nd NuntenMelesocus
Augustus (8127) on p. 92; Numen Maiestasque imperatoris has been
cited above.''^ In no. 6876 to Poeninus, quoted on p. 84, is the phrase
Numen adoro tuum. There is a dedication to the Numen of Aurelius
Valerius Diocletianus on a huge stone of Patavium (2817). Finally,
in the following instance (Brixia. 4612) Numina is used without

H E L

VIAE

L A E

N I D E

DOMNE

. ET . CONIV

GI

KARISSIMAE

C.P E T

R A N I V S

A S C L

E P I A D Ej

AB

VTRISQVAE

(sic)

NVMINIBVS.DECEPTVS

dependence on the name of god or emperor. The errors in orthog-
raphy, especially that in karissimae,^ taken in connection with the
Greek proper names, might incline one to discount this inscription
as evidence of the orthodox Italian conception of Numen. In any
case, the plural form removes us in this instance from the realm of
the abstract, since it is equivalent to deis. The absence of indication
as to any two individual deities to whom the phrase utrisquae numini-
bus could naturally be referred leads me to think the dedicant meant
"both groups of gods," as, for example, the gods of the living and the
gods of the dead (this being, I think, a sepulchral inscription) .''
In general, numen is not an independent abstract concept.'*

* The index of CIL V would add Numen (?) Fatarum (4296), but Mommsen has
a di£Ferent reading ad loc,

» But cf . t/^, 6487, «. g.

*' Cf . sepulchral inscr. 3466 on p. 68. See 6535 for another such expression of
strong feeling.

** For Pantheus as approaching an abstraction, see p. 94 and n. 12 there; for
Valetudo, p. 59, n. 76.

CHAPTER V
DIVI

Priesthoods included among the distinctions of individuals, whose
memory is preserved in inscriptions of various kinds, constitute
almost the only evidence of the worship of the deified emperors and
the members of their families found in this district; the treatment
of the Divi here will be, accordingly, very summary. Two flamines
luliani (1812, 2536), two flamines Divi luli (4348, 4459), and a
sacerdos Caesaris (4966) represent the first of the group. Augustus,
of course, is most conspicuous: Sodalis Augustalis (24, 531, 865,
4954, 5909), Sodalis Augustalis Claudialis (6977-81,); Flamines
Augustales (3223«w, 2524, 3341, 7259, 7425, 7428); Flamines Divi
Augusti (4386, 5266-7, 6797, 7007, [perpetuus] 7605); SacerdoUs
Augustales (4950, 4960, 4965); Sacerdos [Divi] Augusti (4442). There
is one dedication to Divus Augustus (2812); the obverse of two coins
bears the words DIVUS AVGVSTVS PATER {Notizie 1906.391-2);

^ and in certain military diplomata^ there is a passing reference to a
temple of Divus Augustus at Rome as near to one of Minerva, by
way of indicating the location of a certain bronze tablet inscribed
with a law. There are to be included here Flamines Romae et Augusti

: (3376, 3420, 3427, 3936, 5036, Notizie 1880. 20&^ Suppl. Ital. 624),
and a sacerdos Romae et Augusti (5511): cf. Sacerdotes Urbis Romae
Aeternae (4484, 6991) and a Flamen Romae et Divi Claudii (6431).
On the architrave of a temple at Pola is the following inscription:
ROMAE . ET . AVGVSTO . C AES ARI . DIVI . F . P ATRI . PATRIAE
For a dedication to Aeternitas Roma et Augustus, see p. 67. In addi-
tion to the Sodalis Augustalis Claudialis (6977-81) and the Flamen
Romae et Divi Claudii (6431) cited above, there are Flamines Divi
Claudii (534-5, 875, 5126). For other emperors there are the follow-
ing priesthoods here represented: Flamines Divi Vespasiani (6360,
6513-4, 6797, 7021); a Flamen Divi TiH AugusH Vespasiani (5239),
a Flamen Divi T. Augusti (5667), a Flamen Divi Titi (6995); a Flamen
Perpetuus Divi Nervae (7458); a Flamen Perpetuus [Imp. Caesaris]
Traiani [Augusti] (7458), Flamines Divi Traiani (4368, 5126,
5312, 5908, 6513, 6520, 6797, 7375); a Sodalis Hadrianalis (1969,

1 4056, 4091, Supfd. Ital. 941 '^Ephem. Epig. IV pp. 185, 513; see p. 43, n. 32.

70

Culls of Cisalpine Gaul as Seen in the Inscriptions 71

2112, 7783), Flamines Divi Hadriani (6513, 8880), a Flamen Hadrian-
alis (543); a Flamen Divi Severi (7783); a Sodalis Aurelianus Antonin-
ianus (3223). Several inscriptions preserve only the phrase Flamen
Divi . . . (6514, 6S17(?), 7002) or Sacerdos Divi . . . (8808) with
the name of the emperor missing; in the case of the first inscription
only is there any suggestion of damnatio memoriae. A Sacerdos Divar-
um (520) will be noted on p. 72. The follovdng priesthoods of the
Divae are mentioned: Flaminica Divae Augustae (7788 twice),
Sacerdos Divae Augustae (4458), Flaminica Divae Drusillae (7345),
Sacerdos Divae Domitillae (2829), Sacerdos Divae Plotinae (4387,
4485, 7617), Sacerdos Divae Faustinae Maioris and [Minoris] (7617),
Flaminica Divae Sabinae (6514), Sacerdos Divae Matidiae (5647).
The dedications to Augustus (Suppl. Ital, 170), Augustus or Augusta
{id. 2, 697), Augusti or Augustae (3305-6), and Augusta (2840, of
temple and altar) very probably belong to the group of Divi and
Divae, together with the Flamen Augustorum of no. 47.

CHAPTER VI
ORIENTAL GODS

THE MOTHER OF THE GODS

The goddess is addressed as MaUr Deum twice (4940, 4985),
the dedicant in the second instance, a man of freedman birth, having
enlarged her fane. A woman addresses her (6956a) as M{aUr)
M{a g n a). There are three inscriptions to M{ater) D{eum) M(agna) :
in no. 519, cut on a hexagonal pedestal, the dedicants are a sacerdos,
an aedituus, and a cymbalistria of the goddess; in no. 529 a son honors
the memory of his mother, a sacerdos divarum; in no. 795a a soldier
is acting pro salute coniugis. Mater Deum Magna C e r er i a is
seen in no. 796 on a square pedestal of Aquileia;^ a vow to Mater
Deum et Isis takes the form of the restoration of a fane and a portico
(4007). References to sacerdotes Matris Deum occur in nos. 3438,
3419(?), 5881; a sacerdos of Mater Magna is perhaps the explanation
of no. 518; and a sacerdos of Mater Magna Deum Idea appears in
no. 5862, of Mater Deorum Magna Idaea in no. 81.* To the sacerdos ^
aedituus and cymbalistria of no. 519 above may be added an archigaUus
of no. 488. The fact that a certain priest of the Great Mother makes
a gift (81) of a plot of ground for burial purposes' to the Dendrophori
Polensium, taken with the activity of the collegia dendrophororum
generally in connection with the bringing in of the sacred tree
on March 22nd,^ leads Mommsen^ to the conclusion that these
collegia, while not wholly religious bodies, were closely connected
with the worship of the Great Mother. Showerman^ explains that,
while there were collegia dendrophororum connected vnth other
divinities, or having no religious significance, many coUegid were

* Sec p. 26, n. 160; cf. Aug. De Civ. Dei vii 16.

* The commonest form of address (Showerman, Great Mother of the Gods 296).

* Domaszewski (Joum. Rom, Stud. I 53) denies that the dendrophori were origi-
nally /oM tignarii who chose M. M. as patron goddess and avers that they were rather
a funeral guild for the disposal of corpses, the necessarily low-caste priests being suited
for the office by the rites in which they mourned Attis.

* See Mommsen, CIL I p. 389 under March 22nd; cf . Wissowa, R. K. 321 and the
literature cited in n. 7 there, and Showerman, op. cit. 277.

' Note on no. 81.

* op, cit. 275-6.

72

Cidh of Cisalpine Gaul as Seen in the Inscriptions 73

definitely and exclusively devoted to the Great Mother of the Gods.'
There is to be included here also the reference in a woman's epitaph
(4400) to her having been sacerdos XVviralis, since a sacerdos of the
Magna Mater ''directly appointed and equipped vdth insignia by"
the quindecimviri was so designated.^ Says Wissowa:*

Wenn sich in den Inschriften Priester und Priesterinnen der Gdttennutter
in italischen und gallischen SUldten als sacerdokUes XVvirales bezeichnen^* und wir
erfahren, dass ihre Wahl der Best&tigung durch die Quindecimvim bedarf, so ist
diese ganz vereinzelt dastehende Unterstellung municipaler Kulte unter die
rOmischen Quindecimvim offenbareineMassregel der Sakralpolizei, die zu der Zeit
eingefiilirtwurde,alsmanden Zutritt zum Priestertume der Grossen Mutter den
rOmischen Btirgem freigab.

The sacerdotes are men in nos. 81, 519, 5814, 5862, 5881; women
in nos. 520 {divarum), 3438, 4400: no. 518 is too fragmentary to
classify. A pair of inscriptions from Taurini (6961-2) are dedicated
Viribus aeterni (sic) tauroholio^ the one on an altar, the other on a
marble column, and an altar at Aquileia is inscribed (837) with
Vi Divinae Sacrum on three sides." Number 766, which Mommsen
inclines to classify with inscriptions to Cautopates, Roscher^* and
Cumont" identify with Attis Papas,

JUPITER OPTIMUS MAXIMUS

AETERNUS

The cognomen Aeternus is used of Sol, Mithras and Caelus,^^ all
Oriental deities, and its use with the name of Jupiter in nos. 789 and
8232 marks this conception of the god as Oriental.^^ This cognomen,
however, often stands alone; in such cases Jupiter is probably to
be thought of none the less.^' D e u s Aeternus appears tvdce at

^ For inscr. relating to them, see CIL V index under Aquileia, Bergomum, Brizia,
Cemendum, Comum, Feltria, Mediolanium, Pola, Pollentia, Verona; Noihie 1880. 335,
1888. 408; p. M.

* Showerman, op, cU, 272.

' 320f . Cf . Domaszewski, /. c. supra, p. 70, n. 3.

'* For other cases of this use of terms, see Wissowa, ibid. n. 9.

»» Cf . p. 68.

« Rosch. Lex. V 715.

" Texks, II 123.

^ Steuding in Rosch. Lex. V 88.

» See Wissowa. R. K, 364f . Cf . Fowler, Rom, Ideas of Deity 44f.

^ Rosch Lex. ibid.

74 Cults of Cisalpine Gaul as Seen in the Inscriptions

Aquileia;^^ an altar of Verona is inscribed (3221), Deo Magno Aetem'
(p) L{ucius) SUUius Diodorus quot se precibus compotem fecisset
v(otum) s(olvit) l(ibens) m(erito); and a cippus of Aqtdleia reads
(8208), Deo Aet{erno) ExaudU{pri) Antonius Valens somnio monilus
pro sal(ute) sua suorumq(ue) omnium et viciniae.

DOLICHENUS

Dolichenus [here spelled Dolichinus (1870) and Dolicenus (2313) ]^>
is a local cult-title from Doliche in Commagene/' whence it was
spread by Syrian soldiers. The god is represented in art as a bearded,
mail-clad figure, with lightning in his left hand, a double-bitted axe
in his right, and standing upon a bull's back;*® his cult belongs
mainly to the later Empire, and was associated with the emperors,
as two of the three inscriptions' of this region suggest, and with the
aristocracy.*^ The first inscription reproduced here is from a bronze

I O.P.M

DOLICHINO

PRO SALVTE . IMP

COMMODI.AVG

PII.FEL.VAL.MAXI

MVS CENIVRIO LEG (sic)

mi FLAV ET PRO SVIS

EX VISO FHCID

tablet of Concordia (1870). The point between the O and P of line 1 is
an error;" FHCID is lot fecit with ly for e and the common confusion of
d and /." The agnomen Felix dates the inscription as 185-192 A.D.**
Another bronze tablet, from Atria, preserves the follovdng faultily
spelled inscription of 222-235 A.D. (2313): Pro salute Imp(eratoris)
CaesaeHs M{arci) Aureli Severi Alexsandri Pii Felicis Aug(usti) law

*' 769 ^0 salute alicuius, 770 on a small altar.

!• Cf. the spelling in III 1201a, b; Vm 2623ff ; DC 948; Ephem. Epig. U 422, 529;
id. Ill 3462. See other variants in Dar.-Sagl. II 330, where they are accounted for
by the ignorance of the worshipers.

^' Cf. Braun, JupUer Dolichenus p. 6f; Hettner, De love Dolicheno p. 2; Kan, De
lovis Dolicheni Cultu p. 1; Cook, Zeus I 606.

«• Hettner, op.cii.p,2; Wissowa, R, K, 362.

» See Wissowa, op, cit. 366; Cumont in Pauly-W. V 1278.

» See Hettner, op, cU, 45 and cf . II 2386; V 4235, 5500, 6869; VU 378, 380.

« Cf. NoHzie 1895. 351.

^ Hettner, ibid.

CuUs of Cisalpine Gaul as Seen in the Inscriptions IS

Optimo Maximo Doliceno, With these two inscriptions in mind,
Hettner observes** that it is in maritime districts that most inscrip-
tions to this god are found, and suggests that merchants may have
been important disseminators of the cult.

According to one interpretation, a side-light on Roman politics
is furnished by the following interesting inscription from an altar

I.O.M . D

EX . IVSSV.EIVS

M . PVB . CLODIAN

CANDID
NEQ . IN HAC.ARA
SETATVSACRITVLI/

at Brixia (4242). Commenting upon Mommsen's expansion of the
inscription [I(avi) 0{ptimo) M{aximo) D(olicheno) ex iussu eins M.
PubQicius?) Clodian(us). Candid(atus) ne q(uis) in hoc ara s(cribat)
et , . , . extrema non intellego.], Hettner sa3rs^ that he does not
know, if candidatus is to be read, whether the meaning is candidatus
legionis or candidatus collegii Dolicheni cultorum. Apparently he
understands Mommsen as referring the word to Clodianus. But
Mommsen puts a period after this name, and what he means is,
plainly, 'Tet no candidate write on this altar," using it for campaign
purposes.*^ I think, however, that, while the order candidatus ne
is good usage in literature, it is not probable in epigraphy where the
simplest and most obvious words, word-arrangements and con-
structions necessarily obtain. Hettner offers what I consider a better
interpretation of the whole inscription, borrovdng a suggestion
from Buecheler. He compares CIL III 39SS, addressed to Heliopo-
litanus, another god of the Syrian group, and bearing the legend
Nequis in hoc ara porcos agi facere vdit. This Brixian inscription
is then read: Ne quis in hac ara s(a) etatu(m) sacri[f{icare)] v[e] li [t],
Saetatum, ''with bristles," may seem absurdly periphrastic, but
it may be that the dedicant thought it well to avoid even the name
porcum as offensive to the god; this would not be more extreme than
many odd taboos. This interpretation, at any rate, has the virtue
of accoimting for the last line with something like completeness.

» Op, cU. p. 15.
» op. cU, p. 45.
*» Op, cit, pp. 23-4.

76 Cutis of Cisalpine Gaul as Seen in the InscripH&ns

Hettner caUs attention** to seven cult-titles of Jupiter beginning
with D; but, by reason of the prevalence of the cult in the localities
concerned, does not hesitate to assign to Dolichenus a certain group
including this inscription, though they have only that initial letter.

ISIS

Isis, Isis Augusta,** Isis Regina,*® Isis Myrionyma (5080), and
Domna Isis*^ are comprised among the forms of address to this divin-
ity; Isis Regina, Sol, Jupiter and Serapis are collectively honored in
no. 3232, Isis and Serapis in no. 8211,** Serapis Augustus and Isis
Regina in no. 3294, Mater Deum and Isis in no. 4007.** Iside stands
as a dative form in no. 4220. There is some doubt as to the true
interpretation of no. 8211 of Aquileia. Mommsen reads tentatively:

{on one side) (on the other)

AB M

ISE.ET IWEN

SERAP MAG.VI

DEO I

Ab Ise et Serap{ide) deo m(agistri) iuven{um) mag{istri) vi{ci) primif
considering the phrase at the left as a local designation. But if one
could account for the AB, since ISE is already an incorrect form
there would be no difficulty in accepting it as a dative like the Iside
of no. 4220 and other such forms. The natural presumption surely
is that the two gods are addressed. Only seven out of thirty-two
inscriptions announce votive offerings.*^ Women are dedicants but
twice;** there are included among the dedicants: sevirif^ an aedile
and flamen Romae et Augusti^'' a soldier (4041), a clothing-dealer,**
a freedman (2009), a slave.** Isidis inperio (sic) (10), ex monitueius

*• See Abbott, Society and PolUks in Ancient Rome p. 5.

*• 571, 3229, 5079, 8223, 8227.

w 2109, 2797, 3231, 8228.

« 160, J^0/«8»(; 1880. 208 -5tt^/^. /^. 624.

« But see below.

» Cf . p. 72.

»* 3230, 4007, 4219-20, 5079, 5770, 6953.

" 4219, 6406; eight are indetenninate on this point.

» 484, 779, 3229, Suppl, ltd, 159.

« Notizie 1880. 20S^SuppL IkU. 624.

" Suppl, ltd, 159; cf . 6777, p. 101, 774, p. 103.

*• The same senms arkarius in 5079-80.

Cults of Cisalpine Gaul as Seen in the Inscriptions 77

(484)^ pro salute alicuius (8229), and beneficio ordinis^^ are the
motives assigned for dedication. One stone is ornamented with
graver's tools, a bowl, a wand with serpents, a sistrum, a small chest,
and a winged Genius leading a panther, and with various parapher-
nalia of the worship of Isis (10). Number 2797 was cut on a column,
no. 69S3 on a large, square pedestal worn by the feet of visitors,
no. 8228 found in the ruins of a temple of Isis at Aquileia. The gifts
consist of temples (4041, 5469), the restoration of a temple and
addition of a portico,*^ altars,^ and a statue of Harpocrates (2796),
the only conception of the Egyptian Horus known to the Greeks.**
A perpetual sacerdos of Isis Augusta, likewise pastophorus, of Vicetia
seems to have made some offering, according to a stone of Patavium
(2806) ; and mention is made of a collegium pastophorum^ Industrien-
stum in no. 7468, dedicated to Genius and Honor.^ Serapis has
already appeared above in connection with Isis ^ and other gods,
while a separate dedication to Sarapis {sic) O(ptimus) M{aximus)
is found at Verona, an obvious case of contamination.*^ A woman of
Aquileia paid a vow toAnubisAugustus (8210).

MITHRAS

The titles and combinations of titles by which Mithras and his
associate or alter ego, Sol, were invoked were multiform: on the one
hand, Deus Mithras,*^ augmented to Deus Invictus Mithras,** that
in turn abbreviated to Invictus Mithras (6831) or Deus Invictus,*^®
finally to Invictus (5204), this last expanded to Invictus Patrius
(5797); on the other hand, Sol," Deus Sol," Sol Deus Invictus,"—

^ Suppl. Ital. 159; vesHarius tenuarius, sevir^ beneficio ordinis.
** 4007 to Mater Deum and Isis.
« 10, 3294, 4220, 8223, Suppl. Ital. 159.
« See Rosch. Lex. P 2747.
^ See Wissowa, R. K. 357.
*Seep. 19.

^3232,3294,8211; seep. 76.
*'' Cf. Jupiter Sarapis, III 3, 4560-1, 6164.
« 5704, 8132, 8239.

*»805, [D(eo) Knvicto) I(nvicto?) M(Ukrae)]\ cf. Mommsen, ad, loc., 808-9, 50l<>,
5066, 5659, 5796, 7474, 8240, Suppl Ital, 165.
*• 804, 2800 (I. D.), 5116, 8939.
" 764, 3278, Vann. £pigr. 1914. 256.
« 803, 4284, 6958 (Soli Deo), Notizie 1897. 272.
« 807, 4283.

78 CuUs of Cisalpine Gaul as Seen in the Inscriptions

varied by Sol Divinus (4948) and Dominus Sol (8970); again, by
blending of the two, Sol Invictus Mithras^ and Deus Sol Invictus
Mithras,^ with an occurrence once each of Deus Invictus Mithras
with Sol Socius (5082) and Sol Mithras Numen Invictus Deus.**
There are to be added also the combinations with other gods: Jupiter
Sol (8233), Sol and Luna (3917-8), Isis Regina, Jupiter, Sol, Serapis.'^
Only once is a woman the dedicant,'* as against men in thirty
inscriptions. The dedicants include Diocletian and Maximian,'*
the city of Brixia,^® setnrif^ 2l flamen (3917), a sacerdos Dei Mithrae
(?) (5704) or D{ei) S(olis) I(nvicH) M{ithrae) (5893), soldiers,"
freedmen," and a slave (810). One dedicant bears the title Pater
Nomimus (764); "un irar^p i^/u/ios," sajrs Cumont,** "est mentionn6
siu- une des inscriptions in^dites de Sidon"; he refers to his monument
no. 4. But fourteen out of thirty-nine are avowedly votive inscrip-
tions.^ One inscription is on a fragment of an architrave (8240);
others are on pedestals'* or altars;*^ for the relief work in no. 5066,
depicting a scene of Mithraic worship, see Cumont, Texies II, mon.
114. Number 807 may indicate a gift of statues; no. 810 announces
the preparation, by a vilicus, of a speleum^^ cum omni apparalu^ and
no. 5795 of Milan here reproduced, tells of the restoration of such a

D . S I . M

P . ACIL . PISO
NIANVS . PATER

** 806, Cumont, Textes 184 (sec mon. 115).

"5477, 5795, 5893, 7362 (D. S. M. I.), Cumont, Texks, 17S^ Arck, Epig. MiUk
XV 50 of 244-7 A. D.

** Supjd, Ikd. 392; cf . CIL V 8997. Cumont (Textes II inscr. no. i88a) referriiig
to his mon. 1 14b, regards V 5471 to J. O. M., with decorations of a god strikiiig a giant,
as dedicated to Mithras, on what basis I do not see.

" 3232; cf. p. 76.

*' 5659; eight are indeterminate on this point.

** 803; in Notizie 1917. 272 a temple is erected at their command.

•• 4284; Res Puhl{ica) is the form; cf . 5795, p. 79.

« 806, 4283, 5466, 7362.

«808,811,5tt^^/./te/. 165.

•» 804, Cumont, Textes 178.

•• Textes II 166, p. 123.

• 805-8, 2800, 3278, 4283, 5082, 5204, 5659, 5796, 6831, 8939, Suppl, lUU. 165.

" 5019-20, 8939.

•7 8239, on an altar in the form of a mystic chest, 5659, 6831.

•• See Wissowa, R. K. 369f .

CuUs of Cisalpine Gatd as Seen in the InscripHans 79

PATRATVS . QVI

HOC . SPELEVM

VI IGNIS AB

SVMTVM COM

PARATA.AREA.A RE

PVBL MEDIOL

PECVNIA SVA

RESTITVIT
spdeum. Of religious officials, there are mentioned the sacerdotes^*
and paUr nomimus (764) cited above, patres in no. 805, and a paUr
patratus in no. 5795, reproduced above.^^ Some form of lustration
on behalf of one another is reported of certain soldiers in no. 808
of 244 A.D., and Suppl, Ital. 165 names a soldier as engaging, simi-
larly, in a lustration in honor of Mithras. The cult flourished
especially at Aquileia.^^

CAUTOPATES AND CAUTES

Two aspects of Mithras, Cautopates and Cautes, developed a
certain amount of separate individuality as attendants upon Mith-
ras.^ Three inscriptions here are dedicated to Cautopates;^ no.
1809, on a rude pedestal, to D e u s Cautopates; Uann. £pigr, 1894.
161 provides an instance of Cautes. Number 763, according to
Mommsen, shows a form CAVTO; but Cumont^* believes that
Labus was right in reading CAVTOP. Number 5465 is set up by
two men holding the Mithraic office of leones leg(aH) ;^' for the appear-
ance of this stone cf. Cumont, TexUs, mon. 113. The first line of a
votive inscription of Aquileia (811) preserves only the letters PTI,
which Cumont'* conjectures to have been originally CatUopaiiJ'

•• 5704, 5893.

'• Cf . 763 under Cautopates.

^' Cf. Cumont, Mystires de Mitkra 55; for its importance as a religious center
generally, see ttf., op. cit., 60 and the statistics in Maionica, Epigrapkisckes aus Aqui-
leia, 5f .

" See Wissowa, R, K, 371, n. 5 & context.

" 765, 4935, 5465. No. 766, hesitatingly classed here by Monmisen, is assigned
to Attis by Roscher and Cumont; see p. 73. Cumont, Textes II 123, no. 171 may
well be a dedication to Cautopates.

«• TesOes U 122.

" Cf. Wissowa, R. K, 370; Dessau 4259 suggests UgiUimi),

* Textes II 123, no. 171. He interprets no. 766 (ibid.) as being to Attis Papas,
not Cautopates. See Hepding, AUis seine My then und sein KuU, p. 208.

^ For an additional reference to the Mithras cult, see p. 32 with n. 203.

80 CuUs of Cisalpine Gaul as Seen in Ike Inscriptions

A square pedestal of Tridentum bears the legend: Gen{etriciy*
pro ge(nitura) deiy Q. Muiel(ius) cum s{uis). The reference is, of
course, to the periodic rebirth of Mithras.^'

Two dedications of Pola (8137-8) are to Venus Caelestis,
under which guise lurks the S3rrian Astarte.^ In crooked letters
on a small altar of Aquileia is an inscription {Suppl. Ital. 288) to
Hecate.

'* Such 18 the expansion of the Corpus index and in Dessau 4249; the expansion
Geniio) in the body of the Corpus must be a slip on the part of the editor.
»• Cf . m 4424.
"* See p. 48 and n. 65.

CHAPTER VII
CELTIC GODS

JUPITER

AMBISAGRUS (?)

On a small altar at Aquileia Jupiter is addressed as in the accom*
pan}dng inscription (790).^ The Corpus index interprets: I.O.M.

I . O . M . CO
TE AMBI . S A
GRVS
PRIM VS
O P E R I.P 0/
L.L

Co{nservator) et Ambisagrus^ The names of the gods are, then, in
the nominative; but, though very unusual, this is not unprecedented.'
The meaning of Ambisagrus is thus explained by Steuding:^

Der Name ist wohl aus ambhi » um, zu beiden Seiten und einer Ableitung von
sagkura » haltend, gewaltig, gebildet, so dass er der Bedeutung nach mit conservator
Oder der Beinamen tutor ^ tutator, custos zusammenfaUen wiirde.

The question would still remain as to whether Ambisagrus is
the name of a Celtic god of similar function associated with Jupiter
Conservator or an additional epithet reduplicating the first.' But
Holder, although he follows this word-division in his first volume,^
substitutes in the second:^ I.OM Coteambi Sagrus Primus and re-
gards Sagrus as part of the dedicant's name. This reading allows
the second ligature^ to stand, as it ought,* for TE instead of ET,
suits the pointing of line 2 better,' and provides the normal case for

» There are three ligatures in the first two lines, CO, TE (or ET?) and MB.

* Spelled Ambisager by error.
» Cf. 4934, 5717, 8265.

* In Rosch. Lex. s. v.

* See Ihm in Pauly-W. 5. v.

•Alt-CdL Sprachschaiz I 122 (pub. 1896).

» II 1295 (pub. 1904). See Rhys, The Celtic Inscr. of Gaul 74f for a discussion
of Sagrus as a separate linguistic element.

* See Egbert, Lot. Inscr. 67. But there is no consistency of usage; et is indicated
by the ligature with bars of the E to the right in 4023, 4400, 5069,— to the left in
5002, 5068, 5082.

' This is not in itself conclusive; see n. 26 on p. 4 with its context.

81

82 CuUs of Cisalpine Gaul as Seen in the Inscri^ums

the god's name. Further, Conservator as an epithet of J.O.M. is
usually given in full, and I find only one instance (V 5670) n the
indices of the Corpus where CO is used as an abbreviation for it.
Opera posuit may well be the intention of line 5. A little weight of
evidence may be added to the second spelling of the god's name by the
fact that the crowding of letters and use of ligatures give place at
the point in the second line to generous spacing; the graver would
perhaps be more likely to change at the end than in the middle of a
word.

There are preserved two inscriptions to J.O.M. with the added
titles Agganaicus and Adceneicus respectively. Only the
former spelling finds a place in Roscher's Lexicon and Pauly-Wissowa
under Adceneicus refers to the other. It is suggested^® that the title
Agganaicus indicates elevation and has some resemblance to Capitol'
inus. Commentators^^ compare an inscription to Maironae et
Adganai,^ the latter being regarded as Celtic goddesses." That
inscription is in turn compared to another (5716) to Matronae et
vicani; but this is going from the unknown to the unknown. There
is here a Celtic conception of Jupiter; farther than this we cannot
certainly go. Both of the inscriptions we are here concerned with
accompany votive gifts, the one to Adceneicus on a part of an old
altar at Milan (5783), the other at Ticinum (6409). It is worth noting
that the two towns, Milan and Ticinum, are only about twenty miles
apart, and that the inscription to Matronae et vicani was found in
the country around Milan.

A unique dedication is that to Jupiter Felvennis (Arusnates.
3904), made at expense of 800 sesterces according to the last will and
testament of P. Calpurnius Mandatus. This epithet also is regarded
as Celtic; for the presence of Celtic Cenomani in this vicinity , there
are cited:" Plin. N. H. iii 19. 130, Livy v 35, Justin xx 5.8, Ptol. iiil.
27, Catull. Ixvii 34.

I O V I . BR . AR

P . APIDIVS . P . L

OM VNCIO

V.S.L.M

** Steuding in Rosch. Lex. j. v.

u Mommsen on 6409; Pauly-W., Rosch. Lex, and Holder op-, cU,, s. t;

** 5671; see p. M.

^ See Rosch. Lex,, s, v,

^ Lex. s, V,, after Mommsen.

CfiUs of Cisalpine Gaul as Seen in the Inscriptions 83

For the Jupiter who is the recipient of this offering no one offers
any explanation. If one is inclined to consider the abbreviations
as standing for local designations/' BR.AR may be expanded Br-
[ixiano et] Ar[usnatiensi]. Brixia and Arusnates are the most
important names in the Tenth Region which begin with these letters
respectively, the localities are but twenty-five or thirty miles apart,
and the inscription was found near Brixia.

Number 4128 seems to be in honor of Jupiter Paganicu s/'
no. 5782 of I.O.M. Coliocinusei P ar m a r u s}'' Coliacini
occurs in II 2697 as the designation of a group of dedicants, and
Parmarus might suggest Parma, some seventy miles, however, from
Milan where this inscription was found.

POENINUS

By far the most important of all cults of Jove which bear Celtic
titles is that of Jupiter Poen'nus or J.O.M. Poeninus, a temple to
whom, with many votive tablets, has been discovered at Gran San
Bernardo in the Poenine Alps." From the point of view of the
worship of Jupiter, Poeninus is a local cult-title, the foreign god
having been adopted by the Romans;^' but, as regards the original,
independent Poeninus, the situation seems to have been the reverse,
for the mountains were named after the god.*® The local character
of no god could be more plainly proclaimed; the inscriptions are
uniformly found in the Poenine Alps. The forms of address are:
Jupiter Poeninus," J.O.M. Poeninus** and Poeninus;** but there
can be but little doubt that the Celtic element is dominant and
original, with the name of Jupiter sometimes gracing that of the local

" Cf. J. Poeninus (infra) , J, Dolichenus (p. 72f), J. Vesuvius(X3806) J. Appenninus
(VIII 7961).

>• Cf . 2482?, 4148, X 3772, XI 5375.

»^ Titles not indexed in C/L.

'• For plans of the temple see NoUzie 1890. 294ff, 1892. 68ff & 440fif, 1894. 330.
Cf . Landani, Wand, in the Ram, Camp, 32 £f.

>' See Rosch. Lex. IIP 2593. 60ff. Poeninus occurs alone in more than half the
inscr.

" Cf . livy Mi 38.

»6867, 6873, 6878, 6881, 6887, Vann. Apigr. 1894. 151 {^Notine 1894. 36) &
1904. 170.

» 6865, 6868-9, 6880, 6888, NoUae 1889. 234, Vann, Spigr, 1892. 68, 135.

» 6866, 6871-2, 6874-5, 6877, 6879, 6883-4, Notisie 1887. 468 (4 inscr.), 1892.
68, 445 fr 1893.73, Vann, Apigr, 1892.134.

84 CuUs of Cisalpine Gaul as Seen in the Inscriptions

god by way of embellishment. Pro salute alicuius is the motive
in no. 6865 and Noiizie 1887.468, and the travel through the pass is
reflected in the pro itu (et) reditu of 6873 and 6875. The rough and
ready character of the frequently illiterate dedicants is set forth on
p. 103f. The object dedicated in the great majority of instances is
a bronze tablet;** once {L'ann,£pigr, 1904.170) it is a little, curiously
shaped silver wheel. All but two*^ of the inscriptions are in connection
with the payment of vows.** Number 6876, being naively worded
and cast in the form of a prayer, is transcribed below. Though some
of the more obvious errors here might perhaps be accounted for

C IVL RVFVS.POENINO.V.S.L.M.

AT TVA.TEMPLA LVBENS VOTA SVSCEPTA.PEREGI

ACCEPTA.VT TIBI SINT.NVMEN ADORO TWM

INPENSIS.NON.MACNA QVIDEM.TE SANCT^? PRECAMVr

MAIoREM SACVLO NOSTRVM ANINVM ACCIPIAS

by the fact that the inscription was pricked on bronze with a sharp
instrument, the number of errors (at for ad in line 2, macna for magna
— with the less usual inpensis — in line 4, saculo for sacculo and
aninum for animum in line 5), taken with the faulty syntax of
the last two lines, accords with the prevalent misspelling of the
god's name*^ in revealing the personnel of the dedicants. Only
one combination of this god with others is extant, no. 6885 inscribed to
Numina Augiustorum),^^ luppiter Poeninus.

MARS

Mars Cemenelusis the recipient of a vow at Cemenelum
in the Alpes Maritimae (7871). The title is of course local.** Momm-
sen compares a dedication by an inhabitant of the same town to
Mars Vintius at the neighboring town of Vintium (Orelli 2066 = XII
3).

A decurion of the same general region paid a vow to D e u s
Mars Leucimalacus (7862a) ; another votive offering to
Leucimalacus was found with this at Pedo (7862), given at the

«• 6865-9, 6871-8, 6880-1, 6883-5, 6887-8, Notizie 1889. 28«L'a#i». Apigr, 1889. 82.

» 6866, iVi>/*«»« 1893. 73.

» Add to nos. in n. 24: Lann, £pigr, 1892. 68, 134, 445; 1894. 151 & 1904. 170.

"Secp.104.

« Cf., e. g,, Xni 389, 944-7, 1774-7.

'-=• Sec Holder, op. cU,s,v,

Cults of Cisalpine Gattl as Seen in the Inscriptions 85

Plostralia, which Mommsen regarded as a festival of mule-drivers;*^
supporting this conjecture is an inscription of Crayon to Martimulio.*^
Holder'' quotes Ernault as interpreting Leucimalacus to mean
''digne de louange par son 6clat." Similarly, Mowat^ compares
other epithets of the god — Leucetius,^ Loucetius,^ Louc{ius?),
Candidus and Albiorix — all signifying brightness.

S e g o m o,^ commonly so spelled and used as an epithet of
Mars, appears as Egomo Cuntinus in no. 7868 from Cemenelum.
Steuding*^ suggests that Cuntinus is a place-epithet, if the third
line, Vic{us) Cun{tinus)^ should be thus expanded. Holder** inter-
prets the same Segomo as from sego-^ ''Kraft, Macht, Sieg," and
translates it ''siegreichen, machtigen." Segomo is most prominent
in Lugdunensis.

HERCULES

Hercules S a x a n u s, most of the inscriptions to whom are
from the Brohl valley near Andernach*' and who was certainly
German rather than Celtic in origin,*® has one votive inscription
in Cisalpine Gaul, no. 5013 of Tridentum. One might be inclined
to compare no. 7869 in which certain lapidarii honor Hercules; and
there are, as a matter of fact, three inscriptions in the Moselle valley
to Hercules Saxanus set up by soldiers engaged apparently in working
quarries.*^ But, though the popular interpretation of the epithet may
not have continued to follow its etymology and early history, it is

*^ Cf. R. Mowat, Rev. Arch. n. s. XXXV (1878) 105; Sturtevant, Pronunciation
of Greek and LaUn^ p. 59.

« Sec Mowat, ibid., p. 106.

•* Op. cU.f s. V.

» See n. 30.

'^XIII 7242, 7412, 7608; cf. Jupiter Lucetius. See Hastings, Encyc. Rd. and
Ethics III 280.

"XIII 3087, 6221, 7241, 7661; VII 36; see Wissowa, R. K. 114, n. 3; cf. G.
Dottin, Rel. des Celtes, p. 14.

* See Ihm in Rosch. Lex. IIP 600.

*^ Op. cU. V 931.

^Op. cU. II 1448; cf. Rev. Arch. XXXV 161 and Grdr.^ II 1. 351. Dottin (/. c.)
takes it as from a personal name Segomaros or from a place-name Segodunum,

••Xni 4623-5, 7697, 7720; Orelli-H. 2007, 2009-10, 3479, 5657; Brambach, Corp.
Inscr, Rhen. 651ff: cf. Freudenberg, Das Denkmal des H. Sax. in Brofdthal p. 4ff;
Richter, De Deorum Barbarorum Interpretatione Romano, 31fif; Preller, Rihn. Myth.
n 297 and note.

«• Cf . Dessau, CIL XIV 3543, note.

*' XIII 4625, note.

86 Cutis of Cisalpine Gaul as Seen in the Inscriptions

denied^ that the word saxanus is connected with Latin saxum^
R.Peter regarding Hercules Saxanus as a war-god.^

Below Lake Verbanus was found a dedication to Hercules M e r-
tronnusAnteportanus (5534), which runs: Herculi
Mertronno AnUportano pro inpe(traia) sa(lute) — or, pro inpe{n)sa —
Rusticio v,s.l,m.

Pais** prints a votive inscription to Hercules O v a n i u s. The
etymology given by Holder** for Ovan suggests a possible connection
of this cult with that of Hercules luvenis.^

THE MATRONS

Especially prominent in the Gauls are the Matronae;*' there are
some sixty inscriptions to them in this region alone, in addition to
half as many to the practically identical lunones. The dative is
spelled Matronabus in three instances,*^ and one inscription (3264)
begins with a genitive Matronar{ufn),

In inscriptions beginning with the name Malronae or its equiva-
lent standing alone, where the sex can be distinguished a third as
many dedicants are women as are men, a very fair representation
for the former as inscriptions go. Numbers 4134 and 4137 are set
up by one woman in each case for another; the phrases cum suis
(5788), cumfiUs (5789) and pro natis (5790) occur. On a monument
ornamented with figures of women dancing, of a man sacrificing and
making libation capite velaio, of another playing a flute etc.j Narcissus,
slave of Gains Caesar, honors the Matrons pro salute C. Caesaris
Augusti Germanici (Lacus Verbanus. 6641). Altars are given in
nos. 5252, 5789 and 6615.*' Decorations on the monuments include,
besides those described above, five stola-clad matrons with hands
joined (7210) and three women one of whom holds a chest (7703).
The letters of no. 6488 were once gilded. All but five inscriptions*®

« By Peter in Rosch. Lex, P 3015. 29f ; cf . Dottin, Rd. des Cdtes, p. 13.

« L, c, 11. 17f.

^SuppL ltd, 844 (Sestocalende).

•O^ci^.11891.

« Cf . 5693 on p. Si.

^^ Cf. Haverfield, Rotnanization of Rom, BrU, p. 71; Dottin, Rd. des Cdtes p. 20.

*• 4137, 4159, Notizie 1897. 6.

«• Cf. Supjd. ltd. M ^Notizie 1882. 407 to Sanctae M.

W5502, 5587, 7210-1, Suppl. ltd. 847.

CuUs of Cisalpine Gaul as Seen in the Inscriptions 87

record votive offerings.^^ The following lines seem inconsistent

D M

MATRONIAE
L . LVCILIVS. VXO

RIS
DONO

D.D

(Comum. 5253): Mommsen takes them somewhat doubtfully as a
dedication to the Matrons. They certainly begin like a sepulchral
inscription; but, in spite of this fact and the spelling in the second
line, the phrase uxoris dona lends support to Mommsen's suggestion.
The word nundinis in no. 5476 indicates that the vow was paid on a
market-day.** To D i v a e Matronae a vow is paid (Fines Cotti.
7228) which takes the form of the restoration of a cross-roads altar
which had fallen into ruin.

A number of barbaric, usually local, titles are added to the
Matronae. The words Braecorium Gallianatium are cut in large,
rude letters on an altar of Cantu (Notizie 1SS2.407 ^Suppl. Ital.
847). ''Braecores igitur nescio qui Gallianates aetate Romana ibi
degebant, ubi nunc est Galliano vicus," comments Pais. Soldiers
have set up two inscriptions (7872-3) to Matronae Vediantiae, also
local deities,^ at Cemenelum in the Maritime Alps and Deae Vedian-
iiae is to be safely conjectured from a fragmentary inscription of the
same general region {Suppl. Ital, 1042). There are also Matronae
Dervonnae^ Labus took this title in connection with a village Dervo
or Dervio of the Milan region.*"^ Number 5584 (Infra Lacum Verba-
num) reads as follows: Sanctis Matronis Ucellasicis Concanaunis,
Novdlius Marcianus Primulif, votum Masvonnum v.s.Lm.^

" 3264, 4134, 4137, 4159-60, 4246-7, 5226, 5252, 5475-6, 5638, 5689, 5727, 5786-90,
6488, 6804, 6615, 6619, 6654, 7225-7, 7241'^-3, 7690, 7703, 7848-9; Notisie 1888. 673,
1897. 6 & 1903. 265, Suppl. Ital. 853.

i> Mommsen compares Orelli 1518, votum solvit iunicle] alba libens animo,

** See chap, preface in CIL V pt. 2, p. 916, col. 2; Mowat in Rev, Arch. XL 48f.

** 5791; cf. the Fati Dervones of 4208, p. 50: the one is at Milan, the other at the
near-by Brizia.

» Mommsen ad loc.

** For a profusion of such local designations of the Matrons, see Uann, 6pigr. 1889.
164; 1891. 22, 23; 1892. 128-30; 1898. 116 and the index on p. 16 at the end of the 1898-
1901 voL See also in general Fiedler, Die GripsToalder MaUronen und liercuriussteine.

88 Cutis of Cisalpine Gaul as Seen in ihe Inscriptions

The Matrons appear in various combinations. The Matronis et
Adganais of no. 5761'^ has been compared to the Matronis ei vicanis
of no. 5716,^ and the word Adganais to Adceneicus (5783) and
Agganaicus (6409), epithets of J.O.M.'* For J.O.M. and Matronae
(5501) and I.O.M. Matronae indulgenUs, Mercurius lucrorum polens
(6954), see under Jupiter, p. 14; for Diana and the Matrons (6497a)
under Diana, p. 41; for Matronae di deaeque or et di deae (6491,
6575***) under the latter, p. 94; and for Matronae et Genii AusuciaHum
(5227) under Genius, p. 21.

JUNONES

Beside the general similarity of conception and corres[>ondence
of the provenance of the two, there are to support the virtual identity
of Junones and Matronae certain inscriptions to the Junones Mat-
ronae (3237, 5249) or Matronae Junones (5450). Especially signifi-
cant is no. 5249, having as it does lunonibus Matron{is) on the front
face and on the sides Iun(onibus) alone. All but six^ of the dedica-
tions to these divinities are yotive offerings.'^ A little altar is the
gift in Suppl. Ital. 625 = Notizie 1883.320. The payment of a vow in
no. 781 includes a temple, three statues, a portico with a wall, a
kitchen, and the site, a piece of private ground. There are three
inscriptions to Junones Augustae (3238-40). Junones are once
associated with Hercules asDi Sancti (4854).

To be identified with the Matrons probably are ako the D o m-
n a e (774, 8246) or D o m i n a e {Notizie 1887.469).« Number
8246 is in honor of Domnae T r e s or perhaps Domnae T r i v i a e."
Somewhat similar to the Matrons may be the F e m i n a e in an in-
scription to Fruges et Feminae,^

" Of CantA, as Suppl. ltd. 847 above.

" Cf. Hun, Ann. Rhenan. LXXXIII (1887) p. 36.

" See p. 82.

•• 780, 3234-5, 4246, 8230, Notizie 1912. 11 ^Vann. £pigr, 1912. 248.

« 781-2, 2380, 3236, 3901, 4157, 4221-5, 4227-8, 5248, 5535, Suppl. IkU. 625-
NotiaeiS&S. 3201.

** Cf . Dun, Der Matter- oder Matronenkultus und seine DenknUller, p. 98.

** The fragments of no. 3307, containing the phrase ad dominant in an unintelligible
context, can hardly be classed here.

•« 3227; see Steuding in Rosch. Lex. P 1558.

Cults of Cisalpine Gaul as Seen in the Inscriptions 89

BELENUS

The thirty-four inscriptions to this god give him a considerable
prominence in Cisalpine Gaul, where all but four of the inscriptions
in his honor are found.®^ The name is spelled Belenus seventeen
times, Belinus ten times, and in other cases abbreviated. The
epithet Augustus is frequently added ;^ but no. 1866, which
runs: M. Pore. Tertius Bel. Angus. Concord. , Mommsen thought
might be expanded in the second line Bel{en6) Augus{talis) Concord
(iae). Belenus Defensor Augustus appears in L'ann. £pigr.
1895.39, Apollo Belenus®' or Apollo Belenus Augustus*® occasion-
ally: the sphere of Belenus is in part the same as that of Apollo, if
one accepts the etymology which makes his name mean brilliant,^
There is considerable diversity among the dedicants.*' Number
744, besides being dedicated to the god, is in memory of certain
persons and in honor of certain others; no. 749 is in honor of an
ofl5cial. The dedications take these forms: small altars,'® a seal
(1866), a statue of Cupid (741), a square pedestal with what it once
supported (743), and the restoration of a temple and gift of five
gilded shields and two statues (1829). One inscription (735*^^)
is in Roman letters up to the last two lines; these are in Greek and
consist of the god's name in the dative, BEAENI,'^ and the word
XAIPE respectively. For F o n s Belenus see under Fontes, p. 33:
754*^^, 755 and 8250. A votive offering of an altar is made to Belinus
and the Nymphs.'^

MISCELLANEOUS

A pair of inscriptions of Cemenelum, otherwise identical and set
up by the same centurion, dedicate the altars on which they are
inscribed to DeusAbinius and Deus Orevaius res-
pectively (7865-6). An Abianus (deus) appears in Uann. £pigr.
1888.22.

^ For the etymology of the name and a list of such inscr. and literary references
to the god, see Holder, op. cit., s. v.

« 733-4, 738, 742, 744-5, 752, 1866(?), 2144, 2146, Uann. 6pigr. 1898. 85.
67 732add, 737^ 8212.

•« 741, 748-9, 753.

" Cf. 732"*^, 740, 746, 751, 1829, 2143, 8212, Vann. 6pigr. 1895. 36-8.

^« 733-4 (by the same dedicant), 8212.

7' Cf. XII 5693. 12. See in general Zilken, De Inscr. Lai. (^raec. BUmguUms.

" Dessau 4867 from Maionica in Arch. Triestino 1895, p. 191.

90 Cults of Cisalpine Gaul as Seen in ike InscripHons

The goddess Alantedoba, to whom a certain man pays
a vow in no. 4934 of Camunni, may be compared, says Steading,^
as regards the first part of her name, with the god A 1 u s, to whom
two inscriptions (4197-8) are found in near-by Brixia. In no. 4198
the full form of address'* is D e u s Alus S a t u r n u s.'* This
creates a presumption that Alus, like Saturn, was an agricultural
deity.'«

A certain Q. Samicius Successus, both before and after his manu-
mission, paid a vow toLacus Benacusin conjunction with
some divinity whose name is missing in part.''

In the vicinity of Brixia are a number of inscriptions to B e r g-
i m u s.'^ While the name is probably to be connected with the
neighboring Bergomum, there is in the words a Celtic root meaning
"high,** and Bergimus is doubtless a mountain spirit.'* Number
4200 was cut on a little altar, and the restoration of an altar by an
aedile of Brixia ex postulation{e) pleb(is) is recorded in no. 4981.
Mommsen would so expand no. 4202 as to have it addressed to
Genius coloniae Brixiae et Bergimus.

There is found one poorly cut inscription to B o r i a (7), under-
stood to be the North Wind, still called Bora in these regions as
Boreas among the Greeks.®** Evancelus (sic) colonorum Polensium
Boriae v.s,Lm.

On a fragment of a column from the house of a certain vilicus
of Trumplini is an inscription (4932) to a Celtic god Brasennus.

An altar of Cemenelum bears a votive inscription to C e n t o n-
d i s (7867). Steuding®^ compares the stem of the Celtic city-name
Centobriga in Celtiberia.

A Celtic god Cuslanus appears in an inscription of Arusnates
(3898). Zeuss, Grammatica Celtica p. 766, compares Cosli and

'* Rosch. Lex.^ s. v.

^* D D in the first, of 4197 may be for D(oinino) D(eo).

^' For the prevalence of Saiumus as a cognomen of outlandish gods, see Wissowa,
op. cit. 207, n. 12.

^* Cf. Steuding in Rosch, Lex.^ s. v.

^^ East bank of Lake Benacus. 3998; cf. Verg. Aen. x 205.

7*4200-2,4981.

7* See Rosch. Lex. and Holder, op. cit.^ s. v.

*° See Rosch. Lex. V 814, Monmisen ad. loc, Holder, op, cit., s. v. and
Tomaschek iaB.B.JX 98.

« Rosch. Lex. V 859.

Cults of Cisalpine Gaul as Seen in ike InscHpHons 91

Cuses (Orelli 484); CosH he connects (p. 1077) with Old G. cosl^
corylus, "hazel-shrub. "^^

Number 7504 of Aquae Statiellae announces the payment of a
vow to Dorminus and S u e t a; Ihm suggests*^ they may be a
god and goddess of springs, since the warm springs of the place were
once frequented.

Number 5057 toaDeus Ducavavius has the L*s made
in a vulgar form."

Some goddess named E i a is represented by three inscriptions:
Notizie 1888.556 of Verona and, as far away as Istria, no. 8 of Pola and
Suppl. Ital, 1 on a small altar of Nesactium, the last two being
votive inscriptions to Eia Augusta.

ANINIA . M . F . MAGNA . ET
SEIA.IONIS.ET.CORNELIA.EPHYRE

MAGISTRAE.B.D
PORTICVM . RESTITVERVNT . E T
AEDICVLVM FONIONIS

The inscription above (757) and no. 758 in which Seia lonis
Mag(istra) alone makes an offering to F o n i o, both inscriptions
being of Aquileia, by their association of the attendants of the Bona
Dea with this god suggest to Steuding^ that his name is only a
by-form of Faunus, See p. 33 for a possible third inscription to
Fonio.

Number 309 from Rovigno records the completion and dedica-
tion, by a son, of a fane toHistria which had been begun by
his father; and a small altar found in the debris before a temple
of Neptune shows a votive inscription (327) to Histria Terra
by a woman of Parentium. The location of Rovigno and Parentium
in Istria establish the inference from the name.^

Number 3900 of Arusnates is in honor of a god graced by the
name Ihamnagalla Sqnnagall a.^^ The dative of the
inscription is in -e for -ae,

** See id.f s. v, Cuslanus and Felvennis.

**Id, IIP 1590. Sec the article Dorminus in Pauly-W. V 1568. CIL V index has
Dotninus by mistake.
■* See p. 98, n. 6.
• Rosch. Lex, P 1496.

" Cf. Mowat, Rev, Arch. 1880, pt. 2 (XL), p. 48 inU.
" The dedicant recurs in 3926-8.

92 CuUs of Cisalpine Gaul as Seen in the Inscriptions

At Bellunum is a votive inscription toLouccianus {Suppl.
IkU, 442 ad CIL V 8804). Cf. the comment on Leucimalacus, p. 85

A deity Ludrianus seems to be addressed on an altar (2066)
by a woman of Feltria.*®

A vow is paid to Numen Melesocus Augustus (8127).
Melesocus is related by Mommsen to an Istrian tribe-name; but
Tomaschek'* "by way of indication of the relationship between the
lUyrian and Greek languages, offers the name of this Istrian deity
in connection with the stem tuKes, 'song'; in that case Melesocus
would be, like Apollo or Orpheus, *the melodious, the one who
soothes.' "

Number 6642 accompanies a votive offering to N a t i or
Na t a e, deities unknown.

The N e b r e s of no. 8133 from Pola are regarded by the editor
of the Corpus (cf. vcfipis) as Istrian deities worshipped by Bacchantes.

An altar forms the votive offering to a god Paronnus at
Brixia.'® Pais'^ reminds us that the field where the altar was found
is still called by the rustics Campo Paronno.

There is one votive inscription to a divinity called R e v i n u s
(4875).

An inscription in ancient characters and grammatical form, which
Mommsen regarded as the oldest so far found in Istria, is no. 8184
of Rovigno: Seixomniai Leuciticai Folates. Holder**
accepts the name as Celtic and the deity seems to be local. Tomas-
chek defines the deity as "die sieghafte Diana."**

DIS PATERNIS

SVRGASTEO

MAGNO

PATRO

Q.M.TRYPHON

V.S.L.M

To Surgasteus in this inscription (Brixia. 4206) Eckhel** has

•* But the word appears as a man's name in DeVit's Onomasticon (Ihm in Rosch.
Lex. IP 2147).

•• In 5. 5. DC (1885) p. 98, as reported by Peter in Rosch. Lex. IP 2628.

^Notizie 1882. 2S9^ Suppl. Ital. 741; cf. Holder, op. cit., s. v.

•' Suppl. Ital. 7^1.

" Op. cU. II 1460.

•• 5. 5. IX 99; cf. Louccianus above and cross reference there.

•* Docir. Num. Vet. II 438.

CuUs of Cisalpine Gaul as Seen in the Inscriptions 93

compared certain coins of Tios in Bithynia, inscribed ZETS
STPFASTHS. XvpyiLffTTis is then derived from (TvvtpyLffrns^cwtpykrriSf
"cooperator."** Surgasteus is also connected by some with 5«r«^«/A«.'*
Mommsen (ad loc.) and Dessau (IP13S) after Labus refer Patro
to a certain Patarus, reputed founder of Tios.

In the midst of an altar at Trumplini is an inscription consisting
of the one word TVLLINO (4914), the Us being of a familiar vulgar
type.'^

There is one Istrian dedication toVeica Noriceia (717).'*
The spelling coir(averunt) attests its antiquity.

* Cf. Mordtmann, Rev. Arch. n. s. XXXVI (1878) 292; Ktoimel, HarakleoUca
47, n. 2.

••See Hofer in Rosch. Lex. IV 1607; cf. Weinreich, Ath, Mitt. XXXVII (1912)
40f.

•' See n. 6 on p. 98; cf . VII 1337. 59-60.

»• =1 1465.

CHAPTER VIII
STNCRETISnC TENDENOSS

DI DEAE

A considerable number of inscriptions are without the name of
any specific god. These take the following forms: dea^ deae (8213),
deus (4204), dei deaeque or the like,' di omnes* di deae omnes,^ di
deae immortales,^ deus augustus,* (Neptunus) deique augusH (328),
di conservator eSy'' dei pairiiy^ di omnes et Caesares (5736), (I.O.M.)
dei deae or the like,* (Mars cum) diis deabus (5240), {Matronae et)
di deae or the like,^® dei deae (et dei Penates^ 514). A curiQus inscrip-
tion is no. 5634 of the Ager Mediolaniensis: votis omnibus caelestibus
consentientibus benevertentibusq(ue) L. Parius Hermes.

PANTHEUS

Pantheus is ul^ed as a cognomen of Jupiter, Liber, Priapus, Serapis
and Silvanus in various localities ;^^ but occasionally in Cisalpine
Gaul, as elsewhere, an independent god of this name is in evidence,
conceived, apparently, as some sort of epitome of the qualities or
personalities of all the gods.^' In an inscription of the first or second
century^ he appears, and again as D i v u s Panteus.^^ A dedicant
who honored the Vires on the same stone at Milan (5798) paid some
vow to Deus Magnus Pantheus^^, adding a statue as well; and
Pantheus Augustus is found once (3279).

1 6965, with the gift of a gilded serpent; cf. n. 66 on p. 57 with context.

« 767, 3219, 4936 (gift of table), 5061, 5560 (gift of temple), 5640.

•4937,6949.

« 768, 4205, 5059-60, 5497, 8215.

•8214 (?); cf. 7870 on p. 13.

• 3220; cf . 328, 2480, 3305-6.

^ 4864, with the phrase pro salute; cf. 5062 to luppUer eidi canservatares cup. 13.
For di con,, see Toutain, Les Cultes Paiens dans VEmpire Romain, p. 441.

• 4207; cf. di patemi of 4206.

• See p. 13.

" 6491, tSI^.
" Cf. Wissowa, op. cit. 91, n. 6.

^Id., op. cU. 92. As such, the god mi^t be classed with deified abstnctiaiis.
» 5099; see Peter in Rosch. Lex. UV 1157. 23-5.

^ 5523; for such epigraphical evidence of the pronunciation of Lat. tk, see Bennett,
Lai. Lang. 31. 4.
» See p. 32.

94

CfiUs of Cisalpine Gaul as Seen in the InscripHans 95

Both the di deae and the Paniheus conceptions look somewhat
away from literal and imqualified polytheism toward something
synthetic. The former may at times have arisen from motives of
economy or fear of ofiFending some deities by showing preference to
others, but the germ of syncretism is present. And when votaries of
Pantheus arise there is a still longer step taken in the direction of
monotheism.

The really typical instances, however, of syncretism proper are
the following cults, whose varying forms and degrees of internal
relationship, as between the respective members of the several pairs of
deities involved, have been discussed in previous pages: Genius Liberi
Augusti^^ Deus Alus Satumus,^^ Augusta Bona Dea Cereria,^* Mater
Deum Magna Cereria,^* Venus Caelestis,'^ Apollo Bdenus,^ Jimo
Luna Regina," Nemesis Fortima Diana," Jupiter Dolichenus,**
Sarapis Optimus Maximus,* Mithras Sol,* the Celtic ctdts of Jupiter
(p. 81 fiOi Mars (p. 84f) and Hercules (p. 85f), Matronae Junones (p.
88), Seixomnia Leucitica » Diana.*^

There are a number of dedications, nearly all votive ofiFerings,
in which the name of the deity is either wanting or indecipherable.**

^ 326; see pp. 20 and 56.

" 3198; see pp. 25 and 90.

^' 761; see pp. 26 and 56.

»• 796; see pp. 26, n. 160, 56, and 72.

« 8137-8; see pp. 48 and 80.

^ See pp. 55 and 89.

« 3233; see pp. 23 and 62.

«Seep. 67f.

** See pp. 9 and 74 flF.

» See p. 77.

« See p. 771

** 8184 on one interpretation; see pp. 41 (n. 15), 92.

» 1835, 6413, 8201, 8364, I 1456 (to be reconstructed after this fashion:
[CAEUCOJUS . SACR(VM) / [FACIVNDV]M. CX)IR (AVERVNT) / D D /
(V . LVCRJETIVS . V. F / [L . HORJATIVS . L. F), Sup^. lUU. 695, Noiuie 1882.
94 & 287, 1885. 331, Vann. £pigr. 1894. 149-50, Jnscr. Gr. ad Res Rom. perHnenUs 1 483 :

CHAPTER IX
DEDICANTS AND THEIR SOCIAL GROUPS

THE CLASSIFICATION

Any study of the personnel of dedicants involves difficulties and
limitations. Many inscriptions are wholly or in part without name
or indication of the dedicant. Further, in an attempt to determine
the social status of those worshipping each of the several individual
gods or groups of gods, after account has been taken of such informa-
tion as is expressly given in the inscriptions,^ the main dependence
must be placed on a study of the dedicants' names for information
not expressly furnished. In this instance, care has been taken to
utilize known Roman usage as to names in every available way, in
the effort to arrive at a right classification; that usage, however,
varied as time passed while few inscriptions are datable, and was not
always adhered to by the dedicants, owing to personal or local vagaries
or epigraphical exigency. And yet, since approved criteria are con-
sistently used throughout, though individual figures in the tables
upon which the following generalizations are based may be occasion-
ally inexact, these errors will be so far negligible as not to impair the
validity of the generalizations, the more as none of the latter are
derived from minute differences in the statistics.

The dedicants will be considered mainly in two sets of groups,
the sets not, as will be obvious, mutually exclusive: 1. (a) men and
(b) women; 2. (a) iret ptTSons, (b)liberHni or libertinae, and {c)s\sLves
of either sex. For convenience, the words "freemen" and "freedmen,"
like the word "slaves," will be used to include both sexes. Occasional
mention will be made of officials, priests, soldiers etc.; but there
are not sufficient numbers of these groups so that one can with
assurance make deductions from the figures, nor are the officials
widely representative, being usually seviri. The comparisons of the
prevalence of a god or class of gods as between groups (a) and (b)
respectively of 1 or (a), (b) and (c) respectively of 2 are on the basis
of the ratio of the number of dedications in honor of that god or
class of gods to the total number of dedications to all gods by members

> Only such thoroughly dependable information has been utilized previously in the
dissertation; hence some apparent discrepancies in statistics betwem this miare
intensive study and some earlier statements.

96

CfiUs of Cisalpine Ga$U as Seen in the Inscriptions 97

of the group in question. For example, 3% of the men dedicants
worship Diana and 8% of the women dedicants; these two ratios
are accordingly compared. Since there are six and a half times as
many men dedicants all told as women dedicants, there are only three
deities in the case of which there are numerically as many women
dedicants as men; but it would be misleading to proceed on a literal
numerical basis to the assertion that all but three of the numerous
deities made their appeal chiefly to men, and no distinctions could
be made on such a basis. Similarly, the actual numbers of free
persons, freedmen and slaves are roughly as 3 :2 :1 . The predominance
claimed in what follows for various gods will often be numerical as
well as proportional; but where the choice of terms does not dis-
tinguish the two the proportional is to be understood.

ROMAN GODS

With all five groups the Roman gods, largely by reason of the
inclusion of Jupiter, are the most popular, very markedly so with
the slaves, somewhat more so with men than with women. About
a third of all dedications in Cisalpine Gaul are to them. Jupiter
leads in every group of worshipers, but most noticeably among the
slaves, who set up a fifth of their inscriptions to him, as opposed to a
tenth, for instance, among the freedmen. In an inscription (4984)
reading: 7.0. if . / Tib, Cl^ud[iu]s / primJucr, / v,s,Lm., the next to the
last line brings a verdict of non liquet from Mommsen. It may be
that a slave had vowed his first earnings as a freedman to Jupiter
and here records payment of the vow. Sometimes the dedicants are
9icani or other groups.^ Seven soldiers, thirteen officials and two
priests honor the god. The few dedications to M a r s are usually
by men, more often proportionally by slaves than by the other two
groups: only one soldier is distinguishable. Vesta and the Lares
and Penates, oddly enough, are addressed by men only; there
are fifteen inscriptions altogether. Those to the Lares partake of an
official character; they are by magistri and ministri (3257; cf. 792),
cultores collegii Larutn (4432), or the steward of the estate (7739);
nineteen slaves collectively address the Lares Angus ti (4087), and
there are dedications to the Lares of the imperial house (3259; cf.
2795, 3258). To the Lares, as to the Genius, of a patron inscriptions
are addressed (4340, 4432). Naturally, men preponderate among

* 5471, 5604, 784, Notizie 1909. 4--Vann. Spigr. 1909. 204.

98 CuUs of Cisalpine Gwd as Seen in the InscripUans

dedicants to G e n i u s, with freemen in a decided minority^ because
doubtless of the custom of honoring a master's or patron's Genius;
guilds make collective ofiFerings several times.' Parents honor
a son's Genius (7596), men their friend's (7514). J u n o is relatively
slighted by the free-born and is, like B o n a D e a, more popular
with women than with men, whereas S a t u r n is favored by men.
What has been said of Genius will apply to Juno in so far as the latter
is regarded as the female principle corresponding to the former;
freedmen and slaves honoring the Juno of patroness or mistress are
prominent. Her tnagistrae are notable among the worshipers of
Bona Dea.^ Silvanus, who enjoys great prominence wherever
men are in the majority, while seventh* in the list among free-bom
dedicants, is third* among slaves and freedmen, only Mercury and
Hercules crowding him from rank next Jupiter among all dedicants.
His cult is next to Jupiter's in prevalence among the Roman gods.
The spelling Daeus Santus Silvanus in no. 8136 is suggestive of the
popularity of this god with the lower classes, as is the poor carving
mentioned by the editors^ and the use of the rustic form of L} One
notices in the same connection the inlicus (820), the foresters/
the wood-cutters of Aquileia (815) and the hunter (3302) as dedicants,
and the little altar in a rustic hut (8243). Numbers 2383 and 5548
are inscribed by dancers. Women and slaves predominate in inscrip-
tions to the Nymphs, Pontes and the like. Here again we meet,
with the same significance as in the case of Silvanus, uncertain
spelling: Nimphae (3184), Numphae (4918), Nynfae\^ number 5224
is in form as much a scrawl as the graffiti of Pompeian walls; the one
soldier dedicant is not thus illiterate (2476). There is a hint of
Neptune's original character, practical and of inland and
riparian waters rather than of the high seas, at variance with the
lordly Poseidon, in a dedication by fishermen in the Maritime Alps

» See pp. 19flf.

* 757, 759, 762.

» 5800, Suppl Ital. 742.

* 2799, 3297-8; cf. 4914, 5057, 5213, 5217, 5533, 5604, 5661, 6603, 6642, 7494.
See Egbert, Lot, Inscr, 32; Cagnat, Cours d'Apigr. Lai, 18, the last form in each case.

» 2383, 5548.

* 5224; cf. Lymfae of 5468 and Lumpae of IV 815. See Sturtevant, The PrwifMH
datum of Greek and Latin, 28.

* An asterisk signifies that a rank is shared by two or more gods.

CuUs of Cisalpine Gaul as Seen in the Inscriptions 99

country.* The Benacenses as a group consecrate some ofiFering to
the god (4874). In the case ofDi Manes no elaborate study of
epigraphical material is required to inform us that all classes from
emperor to slave were fully represented among the dedicants. Free-
men are in the majority in the occasional worship ofDeiParen-
t e s.

ITALIC GODS

The Italic gods are the one class in which the women have a
larger ratio of representation than the men — more than twice as large;
for comprised here are the female deities: Diana, Minerva, Feronia,
Venus. Whereas this class stands fourth with men, with free-born,
freedmen and slaves, it stands second with women, above the Greek
and Celtic cults which precede in the other groups. Besides being
much stronger proportionally with women than with men, Diana
seems to have appealed especially to /{d«f/{m; perhaps the occasional
misspelling of the name as Deana may contribute a little additional
evidence that the goddess was a favorite with the lower orders.^®
A number of minor officials, however, and a clarissitnus vir are to be
credited to her;" a tnagistra appears twice." Minerva, Fo r-
t u n a and Venus have much the larger ratio of representation
among women, and the first two are worshipped by freemen, freed-
men iEtnd slaves in order of frequency as named. Minerva, Diana
and Fortuna are third, fourth and fifth among all gods with women,
Venus being sixth:* all four are relatively low among other groups
except that Minerva shares with Hercules the fourth place in the
freemen's group. A decurio (1892), seviri^^ and one of her priestesses
(6412) are among Minerva's worshippers. We see direct contact
in no. 801 between the occupation, not of the dedicants, but of
certain persons in whom they are interested and the natural domain
of the goddess; for the dedicants, in setting up an altar to Minerva
Augusta, are acting on behalf of certain slaves, fullers owned by a
certain Artorius, if we accept Mommsen's interpretation of the

* 7850; but see p. 34 for the carvings of the monument, which point in the other
direction.

>• 2086, 5763, Vann, £pigr, 1900. 93; but this may indicate the date of the inscrip-
tions rather; see p. M. Perhaps the worship of Diana in AvenHno by freedmen may
have sent out some influence to Cisalpine Gaul.

" 513, 3102, 6828, 8216, 5092.

« 7633, Vann, Apigr, 1900. 94.

»» 3272, 4282.

100 Cidis of Cisalpine Gaud as Seen in the Inscri^ions

lines.^^ The dozen inscriptions to A p o n u s and the three to
P r i a p u s are all by men, most of the former by freemen. A
soldier (2784), an official (2785) and an actor (2787) bring not a little
diversity into the small group of devotees of Aponus.

GREEK GODS

The Greek gods are second in order of frequency of appearance
in every group but that of women, where they stand fourth, having
little more than half the ratio for the Italic. The men make a
decidedly better showing than the women, and slaves appear some-
what more partial to these Greek deities than do freemen and freed-
men. Between a fifth and a fourth of all dedications are to them.
The Fates have alargerratioof women worshippers; but Hercules
and Mercury, the gods most prominent in this class, have big majori-
ties of men dedicants. What few inscriptions there are to C e r e s,
Aesculapius, Dis, and Luna are set up by men. Her-
cules, who is eighth with women dedicants, is third with men, next
after Mercury. With the free-born he is fourth,* third* with the
slaves, and second with freedmen. The predominance of the lower
classes is rather striking. While a man's references to his own
poverty are often to be taken cum grano salis, the phrase de sua
parcimonio in no. 4156 adds a bit of evidence here. There may be
listed also the vilicus of 5558, the carpenter of 4216, the stone-masons
of 7869, the reaper of 7804, and the mercator of 6350. Several,
usually minor, officials appear also;^^ there are dedications by
magistri vici (1830), certain ctdtores (5593), a collegium dendrophor*
orum (3312), and other group oflFerings.** The chequered career
of a certain woman who provided the plebs with panem el circenses^
suffered reverses, gained prestige by Hercules' favor and was made
a patroness, being honored with a gilded statue, faced jealousy and
violence, but could still conclude with a tribute to Hercules Invictua,
may be deciphered from a corrupt inscription of some length (5049),
carved in letters whose form suggests the first century. Mercury
varies from second place with men, the free-born, and slaves to fiith
with freedmen and sixth* with women. Among his dedicants are

>*Secp.43.
»» See p. 54.
>• 5528, 5742.

C^ts of Cisalpine Gaul as Seen in the Jnscfipiions 101

thre^ soldiers, eleven officials/^ a traveler (4249), a trader (7145), a
clothier (6777), and a freedman pa3dng a vow for liberty secured
(6574). Number 6506 closes with the prayer, '*ut (sc. nos) facias
kilares, semper tua templa colamus,'* The significant thing to note
in the case of this god is the tremendous vogue he had rather than
any special distinctiveness of his devotees. It may be noted in pass-
ing that, according to no. 6970, a bequest was left "to the medical
profession in Taurini, worshippers of Asclepius and Hygia": less
appropriate is a dedication to Apollo by linen- weavers (3217).

DEIFIED ABSTRACTIONS

The Deified Abstractions are sixth in point of prominence in
every group but that of the women, where they are entirely wanting.
Freedmen, freemen, slaves is the order in the other set of groups.
The presence here of soldiers among the dedicants is rather marked.
Victory (7861), S p e s (701), and Nemesis (3105) are chosen
by them. It is plain that the boxer's wife who in no. 3466 laments
her husband's early death in the outburst, "Put no faith in Nemesis,
so deceived have I been!," had been a votary of that deity. The
editor's comment, "pessimis litteris," in the case of inscriptions to
Nemesis,^* though varied by "litteris elegantibus" in one instance
{SuppL Ital, 166), inclines one to the thought of a humble clientele
for the divinity. An anonymous ctUtor addresses Victory (5025);
a knight and official, Spes (708); a semty Nemesis (813). There are
often group offerings to the Abstractions: by the collegium {Artanor-
um) to Inventus Artanorum (4088), by the Curators of the
Order of Associated Sevirs to the BonumEventumof the
Order (4203) ; similarly, when one meets an invocation to the C o n-
c o r d of the curators of the guilds of smiths and rag-dealers (5612),
of the guild of smiths alone (7555), or of the guild of dendropkori
(7617), he assumes that the dedicants are members of these guilds
or otherwise closely associated with them. The people of Comum
hail the N u m e n and M a j e s t y of the reigning emperor (Notizie
1881.336). It is a vir clarissimus, correciot Italiae, who addresses
the Numen of Aurelius Valerius Diocletianus Pius etc, (2817). It

'» Sec p. 57.
" 812, 8241.

102 Ctdis of Cisalpine Ga$U as Seen in the InscripUans

is probably Pliny the Younger who assists in a dedication to A e t e r-
n i t a s Roma and Augustus.^*

DIVI

Few dedications to the Divi have been found in Cisalpine Gaul;
those who include priesthoods of the Divi among their various
distinctions have been reported on p. 70f .

ORIENTAL GODS

The Oriental gods are fifth in all the groups. Men and women
show about the same interest in them, slaves about half the interest
shown by freemen and freedmen. Magna Mater has among
women three times the ratio of representation among men; the
ratios of freemen, slaves and freedmen are in the descending order of
the group-names as given. To be cited among her dedicants are:
sacerdoSj aedUuus and cymbalistria of the goddess (519), a soldier
(795a), and a son honoring his mother's memory (520). The freenuw
who sets up no. 3221 toAeternus gives as his reason **quoi se
precibus compotem fecisseL'' One of the three inscriptions to J.O.M.
Dolichenusisbya soldier (1870). I s i s is tenth of all the
gods in popularity; men and women are about equally her devotees
and freedmen lead in the other three groups. Only Mithras Sol
excels her among the Oriental gods. Seviri*^ a flamen Romae ei Aug-
usti and official,'^ a sacerdos Isidis Augustae (2806), a soldier (4041),
magistri (8211), a clothier {SuppL Ital. 159) and a cetfort if5 (3294)
are of interest among the dedicants. Mithras S o 1," who was
most prominent in this class, is sixth among all gods with the freebom
and seventh with men, but tenth* with freedmen, thirteenth* with
women and fourteenth* with slaves. He is more than two and a
half times as popular with men as with women, twice as popular
with freemen and freedmen as with slaves. Of individual dedicants
there are: four sevirs", another under-official (4935), the emperors
Diocletian and Maximian,^ three soldiers,** a haruspex and Dei

>• Suppl, Ital. 745 "Natkie 1880.336; see p. 67.

»Sccp. 76, n. 36.

» Suppl, Ital, 624" Notizie 1880. 208.

' Cautus is included, as a phase of Mithras.

" Sec p. 78, n. 61.

** 803; cf. Notizie 1917. 272.

» See p. 78. n. 62.

CuUs of Cisalpine Gaul as Seen in the Inscriptions 103

Mithtae sacerdos (5704), a pater pairatus^ a paler nomimus (764),
a,flamen (3917), a negotiator (8939), a vilicus (810), and res publica^
that is, the city of Brixia (4284).

CELTIC GODS

The Celtic gods are third in each of the five groups, preceded by
the Roman and Greek cults, except that the Italic are substituted
for the Greek in the women's group. In fact, they claim almost
exactly a sixth of the dedicants in every group but that of the slaves,
where they have only a tenth. B e 1 e n u s stands ninth among all
gods with men and freedmen and seventh* with freemen, but is
practically unrecognized by women and slaves. In the Celtic class
he is second to the Matrons in importance, standing virtually the
same with men, freeborn and freedmen. The following appear as
dedicants: 5ew>«," magistri vici (1829), the emperors Diocletianus
and Maximianus (732*^), soldiers,** a trader,*' a steward (737), a
sacerdos Laurens Lavinas (746), a knight, vir egregiuSy*^ and a
member, presumably, of a guild of smiths and rag-dealers (749). The
Matronaejunones are second to Jupiter alone among
women dedicants, fourth with men, third with the freeborn and
Ubertini* and fifth with slaves. In the Celtic class they come first
with every group. Soldiers,'^ sevirs,** a steward (7211), a mercator
and viator,'^ a smith (4225), a clothier (774), and two groups, the
Cornelii (6491), and the masvonnes who pay their vow by proxy ,•*
constitute the persons of interest here. The personnel of the dedi-
cants toPoeninus seems to correspond to the rugged and not
easily accessible locale of the ciilt: all are men, except that a woman's
name is once included by one who is presumably her husband (6872),
soldiers are prominent,** slaves appear,** and the frequent uncer-

"5795; cf.763.

" 740, 743-4, 751-2, 2143-4, 8212.

»• 748, Vatm. 6pigr. 1895. 36 6r 38.

^ Vann, 6pigr. 1898. 85.

» Ibid. 1895. 38.

" 774, 7872-3, NoUmU 1887.469.

> 781, 3239, 5348-i^o/ifM 1917.272.

" 5788, 6654, — unless these are cognomina.

»« See p. 87.

• 6868-9, 6872, 6874, 6879, 6881, 6883.

" 6878, 6884 e$c.

104 Cults of Cisalpine Gaul as Seen in the Inscriptions

t&inties of orthography suggest the lower classes. Besides the
correct spelling, Poeninus^ we see Poininus,*'' Poninus,** Peoninus,*^
Pyninus,^^ Peoeninus (6879) and Puoeninus (6871). One may com-
pare the numerous errors in no. 6876, quoted on p. 84. A tabeUarius
coloniae Sequanorum is seen in no. 6887.

The inscriptions which involve a syncretistic ten-
dency, such notably as those to Dei Deae and Pantheus,^ are
almost evenly distributed, about 23^% of the inscriptions in each of
the five groups. There is an occasional instance among those to Dei
Deae of the types met repeatedly before: officials,^ a mercator (5640),
a soldier (328), a group (6491).

SUMMARY

The most general statement which can be made as to the dbtri-
bution of inscriptions is that the Roman cults, and the Italic and
Greek combined, receive each approximately 35% and the other
classes combined 30%: this is true whether or not we include some
320 inscriptions without name or indication of dedicant. Including
these, the order and the percentages run thus: (1) Roman gods
35 .8%, (2) Greek gods 21 .5%, (3) Italic and Celtic gods each 13 .4%,
(5) Oriental gods 8 . 8%, (6) Deified abstractions 5%, (7) Syncretis-
tic dedications 2%. The exclusion of these nameless inscriptions
would merely change certain ratios by not more than 1%, except
that the Celtic cults would be thereby increased relatively 2%
and put definitely into third place, where they stand in all five groups
cited above. It must be added also that there are at most, including
several dubious lines, seven dedications to the Divi and Dea Roma;
the more than a hundred references to the holding of priesthoods of
the Divi, merely incidental to the enumeration of various honors,
though they have a slight religious bearing, are not dedications and
do not belong here. The following table gives the standing of the
seven classes of gods (the Divi being, a^ stated, negligible) in each
of the five groups of dedicants in descending order of {percentages,

*7i^0/me 1887.468.

"/rf. 1892.445.

»• Uann, £pigr. 1894. 151 ^Notizie 1894. 36.

«/rf. 1904. 170.

*' Sec Wissowa, R. K, 92.

« 4204, 6965.

CmUs 9f CisMlpim GMml ^ Sun in ik$ tnscrifiiams lOS

Rom.

Gfk.

Gelt.

ItaL

Orient

Abstr.

Syacr

MEN

34.7

23.

16.1

11.1

7.7

4.9

2.5

WOMEN

30.7

15,4

16.8

zr.i

7.3

0.

2.7

FREE

32.5

21.6

16.

14.4

8.1

4.9

2.5

FREED

33.3

21.4

16.2

13.2

7.9

5.6

2.4

SLAVE

44.

27.3

10.6

8.3

3.8

3.

3.

TOTAL

35.8

21.5

13.4

13.4

8.8

5.1

2.

(namdeas

included)

except where italics call attention to a variation. The significant
facts apparent in the table have, in the main, been noticed above:
the variation on the part of the women in favor of the Italic class
(including the prominent female deities) as against the Greek,
and their ignoring the Abstractions; and the thorough-going ortho-
doxy of the slaves, who slight Celtic and Oriental cults (both highly
regular in the other groups of dedicants) and Abstractions and favor
the Roman deities with over 2/5 of their total, and the Roman and the
well-established Greek deities combined with nearly 3/4 of their
total.

Eliminating the similarities of the groups in the two sets and
selecting what is distinctive, we discover that the following gods, in
order of their popularity,^ are markedly more popular with men than
with women; Mercury (2), Hercules (3), Silvanus(5), Genius (6),
Mithras (7), Belenus (9), Poeninus (11), Mars (14); and these more
popular with women: Matronae (2), Minerva (3), Diana (4), Fortuna
(S), Venus (6), Juno (9), Nymphs and Mater (10). The distinction
is one that would tend to obtain anywhere: the men worship the male
gods, the women the female. Men predominate in the Roman and
Greek classes and Abstractions; women in the Italic. As to the
other set of groups, the greatest popularity of Minerva (4) and
Fortuna (12) is among the freeborn; of Hercules (2), Matronae (3),
Diana (6), and Isis (10) among the freed; of Jupiter (1), Mercury (2),
Silvanus (3), Genius (6), Apollo (7), Mars and the Nymphs (10)
among slaves. Slaves claim precedence among the Roman and Greek
classes, in which are all the gods just assigned them; freemen and
freedmen share the lead in the Mithras and Belenus cults and in
Celtic, Italic and Oriental classes as wholes, standing together also,

^ The numbers in parentheses after the names show the order of each in a complete
list of the gods as worshiped by the group (men, women; free, freed, slave) under con-
sideration in the phrase or clause; gaps in the sequence stand for such gods as are of
about the same importance in both or the three groups as the case may be.

106 CuUs of Cisalpine Gaul as Seen in ike Inscriptions

though not in the lead, as to the Greek gods; and slaves and freedmen
are predominant in the Silvanus (and incidentally the Juno) cult,
standing together as to Fortuna lower in the scale. For purposes of
comparison it may be added in conclusion that, counting also the
nameless dedications, 'The Twelve Great Gods" of Cisalpine Gaul
were, in order of importance (reading down) :

IVPPITER MATRONAE* DIANA r

MERCVRIVS MINERVA ISIS

HERCVLES MITHRAS BELENVS

SILVANVS* GENIVS POENINVS

INDEX OF PASSAGES

Augustine, De Civ. Dei vii 16 72 n. 1

CaHimarhus ii 6 59

Cassiodorus, For, u 39 45 n. 41

CMXxi,DeAffr. 134 5 n. 39

CatuUus xvii 17 n. 106

Ixvii34 82

Cicero, Ac, i 8.30 13

He Div. i 10 7 n. 46, 8 n. 52

(V.iiilO 13

riwc.i24.58 13

Claudiaii,/<;y» vi5-6. . .45 n. 41, 46 n. 54

Epigr,Gr,272 (Kaibd) 59

Esodusxx24-5 29 n. 176

Festus 50, 62 Th. de P. (71, 87 M) . . 2 n. 8

284Th. deP. (75M) 7 n. 46, 8

125'IlLdeP. (144M) 36 n. 223

Fronto, De Oral. 157 Nab 46 n. 51

Gellius V 12.5 2 n. 8

Horace, Carm. i 1 .25 2 n. 9

iiil7.15 33

JustinD5.8 82

Livyv35 82

x2.14 22

xxi38 83n. 20

EpU. xiv 7 n. 46, 8 n. 42

Lucaa vii 193 ff 46 n. 53

Lucretius iii 43 13

Martial vi 42.4 46 n. 53

vi47.5 33

vii 36,1 2n.9

Macrobius i 12.26 27

vi5.2 36 n. 223

Ovid, Fast, vi 731 7 n. 46

Paulus, Historia Langobardorum iv

22.49 54

Plautus, Asin. 716 45 n. 42

Pbny, i^. jy. ii 52 7n.46,8

ii 103. 227 47n.59

iii 19.130 82

XV8.34 66n.4

xxxi6.61 47n.59

Plutarch, Caes. 9 27

De Fort. Rom. 16 45 n. 42

Ptolemy iii 1.27 82

Schol. Veron. on Verg., Aen.i 249 46

Seneca, Ep.S^med 13

Servius, Aen. ii 251 22 n. 139

vii 799 47 n. 62

viii601 28

viii724 36 n. 223

SiUusItal. xii 218 46n. 53

Suetonius, Tiber, 14 44

Tacitus, iJ*5^. iii 34 34 n. 217

Tibullus 58 Bfthrens 49

Varro, L.L. v 66 2 n. 8

vi47 48n. 69

vii 26 5 n. 39

Vergil, Aen. i 66 36

x205 90n.77

Vitruviusi6 flF 64 n. 105

x8 25 n. 154

107

GENERAL INDEX

Abianus (Deus) 89
Abinius, Deus 89
Adgaiuu, Matronae and 82, 88
Admetus and Alcestis 55
AstarteSO
Aequitas Augusta 67
Aerecura 60 f .
Aesculapius 59 £., 100 f.

Augustus 59

and Hygia 59 f .
Aeteraitas, Roma and Augustus 67, 102
Aeturnus 73 £., 102
Alantedoba90
Alcestis, Admetus and 55
Alus 25, 90

Deus A. Satumus 25, 90, 95
Ambisagrus, J.O.M. Conservator and

81 f.
Amphale54
Anubis Augustus 77
Apollo 55, 101, 105

Belenus 55, 89, 95

Numen of 55

and Diana 41, 55
Aponi, Aquae 44 ft., 100
Aquatiles, Neptime and del 35
asirohgiae sPudiosus 68, n. 30
AttisPi^>as73

Augusti, Neptune and dei 35
Augustus, Roma and 67, 102
Belenus 89, 103, 105 f.

Apollo 55, 89, 95

Augustus 89

Defensor Augustus 89

Fons Belenus 33, 89
Bellonal7,66
Benacus, Lacus 90
Be]:gimus90
Bona Dea 25 ff., 98

Augusta 25 f .

Cereria 26, 95

Pagana26

magistraef ministrae 26
Bonus Eventus 67, 101

Boria90
Bra8ennus90
calendar 64
Castor Deus 52

and Pollux 52
Cautes and Cautopates 73, 79

Deus Cautopates 79

hones 19
Centondis90
Ceres 55 f., 100

Augusta 55 f .

See Cereria 26, 72, 95
charms 68 n. 30
Concordia 65, 101

Augusta 65

coUeporum 65

milUum 65

dendropharoi 65, 101
Consecratio 68
Cuslanus 90
Defensor 12; see J. Def.
di deae 94, 104

augusti 94

faiaUs 50

immartales 94

omnes9^
dedication, law of 64
Diana 39 ff., 68, 92, 95, 97, 99, 105 £.

Augusta 39 f .

Caelestis40

Conservatrix 40

Ludfera 40 f .

Numen of 40

Sancta41

Trivia Quadrivia 41

Virgo 41

magistrae 40

signutn 41
Dis 60 f ., 100

Pater and Aerecura 60 f .
Divi and Divae 70 f .
Dominae 88

Triviae88
Dorminus and Sueta 91

108

General Index

109

Ducavavius Deus 91
Eia91

Augusta 91
Fatae or Fati 50 ff., 68, 100

Dervones 50

Di Deae Fatales 50

Divini and Barbarici 50

Masculi 50
Feminae, Fruges and 88
Feronia and Juno 24, 47
Florentes27 f.
Fonio 33, 91
Fontes 32 f .

August! 32

Belenus, Fens 33, 89

Divini 33

Perennis, Fons 33
Fortuna 43 fif., 65, 95

Augusta 45

Balnearis 44

Dea44

Fors 44

Muliebris 44

Obsequens 45

Redux 45

ViriHs 45

Viruniensis 45

aedituus templi 45

and Nemesis 68, 95
Fortunae 46
Fruges and Feminae 88
Genetrix 80
Genius 19 flF., 47, 77, 80 n. 78, 98, 105 f.

Patrius 19

of groups 20 f., 27

Principis 20

Liberi Augusti 56, 95

coUegii dendrophororum 20

pastophoroi 19

and Honor 19 f .

and Manes 21
Harpocratis signum 77
Hecate 80
Hera 60 f .
Hercules 52 flF., 85 f., 99 f., 105 f.

Augustus 53

Conservator Inventiarum 53

Deus 53

Impetrabilis 53

Invictus (Deus) 53

Juvenis 53

Mertronnus Anteportanus 86

Ovanius 86

Sanctus and Junones 53

Saxanus 85 f .

Victor 53

cuUores 53 f .

dendrophoroi 54

magistriS^

See Amphale 54 V--

Histria (Terra) 91
Hygia, Aesculapius and 59 f., 101
Ihamnagalla Sqnnagalla 91
Inferi,Dei37
Iris 63
Isis 76 f ., 102, 105 f .

Augusta 76 f .

Donma 76

Myrionyma 76

Regina 76

pastophoroi, sacerdos 77

and Mater 76

Sol, Jupiter, and Serapis 76
Juno 22 ff., 98, 105 f.

Augusta 22

Luna Regina 23, 62, 95

Regina 22 f .

of individual woman 23 f .

with Jupiter and Minerva 14
Junones 24, 88, 95, 103

Augustae 88

Di Sancti and Hercules 88
Jupiter 1 fif., 41, 59 n. 76, 64, 73 ff., 81 ff.,

97 f., 105 f.

Adceneicus 82

Aetemus, Deus or D. Magnus 73 f.

Aetemus Exauditor, Deus 74

Agganaicus 82

Ambisagrus 81 f.

Augustus 10

Brixianus and Arusnatiensis 82 f.

Coiiocinus and Parmarus 83

Conservator 10 ff., 56, 81 f.

Coteambis 81 f.

Gustos 12

Defensor 12

no

General Index

Depulsor 12

Dianus 1 ff.

Diovis 1

DolichenuB 74 ff., 95, 102

Felvennis 82

Fulminaris 6 f .

Idea Ions 13

Jurarius 9

LApis9

Noctumus 8

Optimus Maximus 9 ff., 73 ff., 81 ff.

Paganicus 83

Poeninus 83 f .

Sanctus 8

Summanus 7 f .

Tutela lovis 12 f., 21 f., 57 n. 55, 67

Victor 11, 21

augurffeiialis9

with Juno and Minerva 14
inventus 67, 101
Lares 18 f., 97

Augusti 18

Compitales 19

Dei 18

Publici 18

cultoreSj minisUri 19

magistri 18 f.
lavatio 65 f .
Liber 56

Augustus 56

Genius Libert Augusti 56

Pater 56

viniarutn conservator 56

with Libera and Parcae 56
Libitinae lucar 48 f .
Louccianus 92
Ludrianus 92
Luna 61 f., 64, 100

Juno Luna Regina 62, 95

flamen 62

and Diana 41

and Sol 62
lustrationes 79
Lymphae 33f, 68
Maia and Mercury 59
Majestas and Numen 68 f ., 101
Manes, Dei 36 f., 99

and Genius 21

Marica with Minerva and Genius 20 £.,

27
Mars 16 f., 59 n. 76, 64, 84 f., 97, 105

Augustus 16

Cemenelus 84 f .

Conservator, Deus 16

Gradivus 16

Leudmalacus, (Deus) 84 f .

(S)egomo 85

aeditimus, flamen f Salii 17
Martes (?) 17
Mater Deum 72 f., 102, 105

Cereria 72, 95

Idaea72

Magna 72

aedituus, arckigaUuSf collegia dendro-
phororumt cymbalistria, sacerdotes
72 f.

tauroboliutn 68, 73

and Isis 72
Matronae 21, 82, 86 f ., 103, 105 f .

Braecorium GaUianatium 87

Dervonnae 87

Divae 87

Indulgentes 59, 88

Junones 24, 88, 95, 103

Ucellasicae Concanaunae, Sanctae 87

Vediantiae 87
Mefitis34

Melesocus Augustus, Numen 69, 92
Mercury 57 ff., 64, 100, 105 f.

Arpax 58 f .

Augustus 58

Deus 58

lucrorum potens et conservator 58

Redux 58

and Maia 59
Mmerva 42 f ., 59 n. 76, 99, 105 f .

Augusta 42 f .

curator templi, sacerdos^ temple-serv-
ant 43

insula Minervia 43

temple at Rome 43 n. 32

with Jupiter and Juno 14
Mithras 77 ff., 95, 102 f., 105 f.

Deus (Invictus) 77

Patrius 77

genitura dei 80

General Index

111

pater nominus, pater patratuSy s.acerdos
78 f.

and Vires 31

See Sol
Mulciber 36, 54
Natae, Nati 92
Nebres 92
Nemesis 67 f., 95, 101

Augusta 67
Neptune 34 f., 98 f.

Augustus 35
Noctumus 8
Numen 68, 78

of Apollo 55, 68

Augustorum and Poeninus 68 f., 84

of Diana 40, 68

Fatorum 69 n. 35

Melesocus Augustus 69, 92

of Victory 66, 68

numinibus deceptus utrisquae 69

and Genius 2 1,68

and Majestas 68 f ., 101
Nymphae 31, 33, 89, 98, 105
Obsequens, Dea 45

magistfa 45
Orevaius, Deus 89
Pantheus94, 104

Augustus 94

Deus Magnus 94

Divus 94
Parcae 27, 52, 56

Augustae 52
Parentes, Dei 37 f., 99
Paronnus 92
Patemi, Dei 38, 92
Penates, Dei 17, 97
planets 64; cf. 68
Pliny the Younger 35, 39, 67, 102
Plostralia 85
Poeninus 83 f., 103 f., 105 f.

Jupiter 83 f .
Pollux, Castor and 52
Priapus 49, 100
Proserpina 60
prospoloi 63 f .

atUistUes 63 f .
Providentia 67

Augusta 67

puieaieS.

Revinus92

Roma and Augustus 70, 102

Saturn 24, 64, 90, 98

Augustus 24 f .

Conservator 24

Deus Alus 25, 90, 95

Dominus (Sanctus) 25

curator 25
(S)egomo Cimtinus 85
Seixomnia Leudtica 92, 95
Serapis 76 f., 95

with Sol, Jupiter, and Isis 76
Silvanus 28 ff., 98, 105 f .

Augustus 30, 66

Deus 29

Deus Sanctus (Aug.) 29 f .

Felix 30 f .

Silvanae and Silvani 27, 31
Sol 77 f ., 95, 102

Deus (Invictus) 77

Divinus 78

Dominus 78

Jupiter 78

Mithras 78, 95

Socius 78

speleum 78 f ,

with Isis, Jupiter and Serapis 78

with Luna 78

See Mithras
"Sortes Praenestinae" 44
Spes Augusta 66
Sueta, Dorminus and 91
Surgasteus 92 f .

syncretism 26 n. 160, 60 f., 94 f.
Terra Mater 27f.
Timavus 46 f .
Titius, sodalis 9
Tullinus 93
Tutda 12 f., 21 f., 57 n. 55, 67

in tutelam 20 n. 120, 51
TTXH46
XJbertas68
Valetudo 59 n. 76
Veica Noriceia 93
Venus 47 f ., 64, 99, 105

Augusta 47 f •

Cadestis 48, 80, 95

112

General Index

Victrix48

statues 48, 64

and Genius 48
Vertumnif opus 21, 47
Vesta 17, 97
Victory 41, 46, 65 f.

Augusta 66

of emperors 66

of Jupiter 66

cultar 66, 101

with Fortuna and Diana 41, 66
Virei 31 !., 68

and Pantheus 94

See Vis Divina
Virtus, 17, 66 f .

saltuarius 66 f .
Vis Divina 32, 68, 73

See Vires
Vulcan 35 f .

Augustus 35f

Mitis or Mulciber 36
Winds, table of 64
XAPI2 63
ZBT2 GAAHS 62

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