impious mode of adulation. It was easily transferred from the kings to the governors of Asia; and the Roman magistrates very frequently were adored as provincial deities, with the pomp of altars and temples, of festivals and sacrifices.[1] It was natural that the emperors should not refuse what the proconsuls had accepted; and the divine honours which both the one and the other received from the provinces attested rather the despotism than the servitude of Rome. But the conquerors soon imitated the vanquished nations in the arts of flattery; and the imperious spirit of the first Caesar too easily consented to assume, during his life time, a place among the tutelar deities of Rome. The milder temper of his successor declined so dangerous an ambition, which was never afterwards revived, except by the madness of Caligula and Domitian. Augustus permitted indeed some of the provincial cities to erect temples to his honour, on condition that they should associate the worship of Rome with that of the sovereign; he tolerated private superstition, of which he might be the object;[2] but he contented himself with being revered by the senate and people in his human character, and wisely left to his successor the care of his public deification. A regular custom was introduced, that, on the decease of every emperor who had neither lived nor died like a tyrant, the senate by a solemn decree should place him in the number of the gods: and the ceremonies of his apotheosis were blended with those of his funeral. This legal, and, as it should seem, injudicious profanation, so abhorrent to our stricter principles, was received with a very faint murmur[3] by the easy nature of Polytheism; but it was received as an institution, not of religion, but of policy. We should disgrace the virtues of the Antonines by comparing them with the vices of Hercules or Jupiter. Even the characters of Cæsar or Augustus were far superior to those of the popular deities. But it was the misfortune of the former to live in an enlightened age, and their actions were too faithfully recorded to admit of such a mixture of fable and mystery as the devotion of the vulgar requires. As soon as their
- ↑ See a dissertation of the Abbé Mongault in the first volume of the Academy of Inscriptions. [For the whole subject see the admirable article of Mr. Purser on Apotheosis, in the new edit. of Smith's Dictionary of Greek and Roman Antiquities.]
- ↑ Jurandasque tuum per nomen ponimus aras, says Horace to the emperor himself, and Horace was well acquainted with the court of Augustus.
- ↑ See Cicero in Philippic, i. 6. Julian in Cæsaribus, Inque Deûm templis jurabit Roma per umbras, is the indignant expression of Lucan; but it is a patriotic rather than a devout indignation.
