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Intrare svb ivgvm
Published online by Cambridge University Press: 28 July 2016
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That is, Saturno Augusto sacrum. Gaius Memmius Pudens sacerdos intrauit sub iugum libens animo. Intrauit sub iugum is peculiar to this text, but it is reasonable to suppose that the plain intrauit used in other inscriptions of priests of the African Saturnus is a shorter equivalent. Professor Schulten has suggested that some symbolical act indicating the assumption of priesthood is thereby indicated. We may go a little further.
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page 107 note 1 Gauckler, P., Bull. soc. antiq. France, 1905, p. 215 = C.I.L. VIIIGoogle Scholar. 24034 = Dessau, , Inscr. lat. sel. 9289 Google Scholar. Mr. D. B. Harden suggests to me that the star at the top may be a solar disk.
page 107 note 2 Arch. Anz., 1909, p. 206. For intrauit alone cf. inscriptions from Djebel-Djellud, , C.I.L. VII Google Scholar. 24337 (surmounted by stars, crescent moon, and palms), 24344 (stars and crescent moon), 24341, 24346, 24347 (all with similar symbols), and, from the sanctuary on Mons Balcaranensis 24168, 24169. On 24346 there is added pro sal (ute) Au (gusti): any religious act might be performed with that intention, cf. J.H.S. XLV. 92.
page 107 note 3 Cf. Van Gennep, A., Rites de Passage, p. 22 Google Scholar; Roscher, , Lex. II., p. 21 Google Scholar; Frazer, J. G., G.B.3 XI., p. 168 sqq., 193 sqq.Google Scholar; Fowler, W. W., Roman Essays and Interpretations, p. 70 sqq., 152Google Scholar. On the tigillum see Rose, H. J., Mnemosyne, N.S. LIII. (1925), p. 407 sqqGoogle Scholar.
page 107 note 4 Folklore, 1924, p. 93 sq., to which Dr. M. Cary kindly drew my attention. Wünsch, R., Hessische Blätter für Volkshunde, VIII., p. 129 Google Scholar, explained the custom of making soldiers pass under the yoke as symbolical of subjection.
page 108 note 1 Such astral symbols are common in North Africa, as for instance on funerary monuments ( Toutain, J., Revue des Études anciennes, XIII., 1911, p. 165 sqq.)CrossRefGoogle Scholar. A. B. Cook regards the dokana of the Dioscuri and also the arch of Janus, the triumphal arch, and the tigillum sororium as cosmic symbols (Zeus I., p. 766 sqq.; II., p. 354 sqq.): on the whole the probabilities seem to be against this view.
page 108 note 2 Cf. Wissowa, in Roscher, , Lex., IV. p. 442, 63 sqq.Google Scholar, and Toutain's, discussion of the god's character, Cultes païens dans l'Empire romain, Première Partie, III., p. 18 sqqGoogle Scholar.
page 108 note 3 Merlin, A., Notes et Documents, IV., p. 24 Google Scholar, connects our intrauit with a Punic text found in a sanctuary of Baal and Tanit near Siagu and recording its dedication (1. 4, ‘Entrèrent ces dieux-là dans ces sanctuaires-là au mois de Mopha de l'année suivante’), and supposes that the priest's entry was thought of as parallel to the god's. This does not explain sub iugum.
page 108 note 4 Cf. Picard, Ch., Éphèse et Claros, p. 303 sqq.Google Scholar; Ramsay, W. M., B. S. A. XVIII., p. 46 sqq.Google Scholar, finds the same conception in the temple of Men Askaenos at Antioch, but this is not certain. μβατεω may have a nuance of another meaning, ‘enter into possession’ ( Stephanus, , Thes. ed. Paris III., p. 808 BGoogle Scholar; Minns, E. H., J.H.S. XXXV., p. 58, n. 121Google Scholar). Picard, , op. cit., p. 271 Google Scholar, mentions other instances of a ritual entry or mode of entering.
page 108 note 5 C.I.L. VIII. 16759. Gsell, , Inscr. Algér. I. 1179Google Scholar (Haos is known to us from this single inscription. Cumont, , Pauly-Wissowa, VII., p. 2363.59 Google Scholar regards him as a native Numidian deity), Cf. C.I.L. VIII. 15028, Sentius Citus sacerdos profesus est lib (enti) animo.
page 108 note 6 Cf. Mauss, Hubert, Mélanges d'Histoire des Religions, p. 131 sqq.Google Scholar; Landtman, G., The Origin oj Priesthood (Ekenaes, 1905), p. 123 sq.Google Scholar: for the Nias cf. G.B. 3 XI., p. 174. Absolute consistency is not to be expected in such matters; thus among the Lapps a baptismal rite is performed on would-be shamans, although their powers are often thought to be hereditary ( Bonser, W., Folklore, 1924, p. 59 sq.Google Scholar), and the Lyngdoh, or sacrificers of the Khasi in Assam, sometimes commence their sacrificial career with a solemn sacrifice, like Greek εἰσιρια (Ph. Legrand, , Dar. Saglio, IV., p. 939)Google Scholar, sometimes without any special ceremonial ( Stegmiller, P. F., Mitt, anthrop. Ges., Wien, LIV., 1924, p. 213 sqq.Google Scholar).
page 108 note 7 Cf. Wissowa, , Religion und Kultus der Römer2 , p. 490 Google Scholar.
page 109 note 1 Dittenberger, , Syll 3. 1012 Google Scholar. 20 (τελ) and Paton-Hicks, , Inscriptions of Cos, 29 (τελετ): Syll 3, 1047Google Scholar. 16 (τλεστρα means ‘fee for this initiation’): Syll 3. 1009. 21 (νατθνμ is used in this inscription as in 1011. 12 of the priest of an unknown deity): Or. gr. inscr. sel., 331, 20 (κατεσπεσθν πι τ ιερ).
page 109 note 2 Syll. 3 900. 49 (μνσταγωγσας τν ιερ): Lucian, , Lexiph. 10 Google Scholar. Dittenberger's, explanation (Hermes, XVI., p. 175 Google Scholar) of Pindar's Ἐνθρονισμο as odes commemorating the installation of priests is very doubtful. For the belief in Graeco-Roman Egypt that the would-be magician should receive a kind of initiation cf. Th. Hopfner, , Griechisch-ägyptischer Offenbarungszauber, II., p. 14, § 28 sqGoogle Scholar.
page 109 note 3 Gsell, , Inscr. Alg., I. 3018 Google Scholar (with his note on ascendit).
page 109 note 4 Dessau 4445 (a dedication to Saturnus Balcaranensis): for primitive parallels cf. Landtman, , op. cit., p. 96 sqGoogle Scholar.
page 109 note 5 So I.G. XII. 3. 178 (Astypalnea) ποδειχθεςὑπ τς θεο δι το κλρον ἱερες:cf. Martha, J. Les Sacerdoces athéniens, p. 30 sqqGoogle Scholar.
page 109 note 6 Kaibel, , Epigrammata graeca, 872. 2Google Scholar: Oppermann, H., R. G. V. V., XIX. 3, p. 54 sqq.Google Scholar: Paton-Hicks, 103: Dessau, 4935: Dessau, 4316 (at Rome).
page 109 note 7 Met. XI, 15.