This decision made an uncomfortable void, for the ordinary common citizen, between himself and those remote ideals. of (for example) Power, Intelligence, Beauty, and Chastity into which the philosophers had converted Jove, Mercury, Venus, and Diana. Some intermediary beings were needed. Into the void came crowding new divine or semi-divine characters. These were mostly foreign gods with very definite personalities, who could not easily be philosophized about. They could be summoned by incantation and take on visible human shape. They could appear in the middle of a circle of devotees and talk familiarly to each member of the cult. Occasionally they even had sexual intercourse with women worshippers. There was one famous scandal in the reign of my uncle Tiberius. A rich knight was in, love with a respectable married noblewoman. He tried to bribe her to, sleep with him: and offered her as much as 2,500 gold pieces for a single tryst. She refused, indignantly, and thereafter would not even acknowledge his greetings when they met in the street. He knew that she was a devotee of Isis, who had a temple at Rome, and bribed the priests of the Goddess, for 500 gold pieces, to tell her that the God Anubis was in love with her and wished her to visit him. She was greatly flattered by the message and went to the Temple on the night ordained by Anubis, and there in the holiest part, on the very couch of the God, the knight, disguised as the God, enjoyed her until morning. The silly woman could not contain herself for felicity. She told her husband and friends of the signal honour that she had been shown. Most of them believed her. Three days later she met the knight in the street and as usual tried to pass by without answering his greeting. He barred her way and taking her familiarly by the arm said: `My dear, you have saved me two thousand gold pieces. A thrifty woman like you ought to be ashamed to throw good money away. Personally, I care nothing for names. You happen to dislike mine and adore Anubis's, and so the other night I had to be Anubis. But the pleasure was just as great as if I had used my own name. Now, good-bye. I've had what I wanted and I'm satisfied.' Never was a woman so thunderstruck and horrified. She ran home to her husband and told him how she had been deceived and abused, and swore that if she was not immediately avenged she would kill herself for shame. The husband, a senator, went to Tiberius; and Tiberius, who thought highly of him, had the Temple of Isis destroyed, her priests, crucified, and her image thrown into the Tiber. But the knight himself boldly told Tiberius: `You know the power of love. Nothing can withstand it. And what I have done should be a warning to all respectable women not to embrace fancy religions but to stick to the good old Roman Gods.' So he was only banished for a few years. Then the husband, having had his married happiness ruined by this affair, began a campaign against all religious charlatans. He brought charges, against four Jewish missionaries, who had converted a noblewoman of the Fulvian family to their faith, that they had persuaded her to send votive offerings of gold and purple cloth to the Temple at Jerusalem, but had sold these gifts for their own profit. Tiberius found the men guilty and crucified them. As a warning against similar practices he banished all the Jews in Rome to Sardinia: there were 4,000 of them and half that number died; of fever within a few months after arriving there. Caligula allowed the Jews to come back again. Tiberius, you will recall, also expelled all the fortune-tellers' . pretended astrologers from Italy. He was a curious compound of atheism and superstition, credulity and scepticism. He once said at a dinner that he regarded the worship of the Gods as useless it view of the stars: he believed in predestination. His expulsion of the astrologers was due perhaps to his wishing to enjoy the monopoly, of prediction: for Thrasyllus remained with him always. What he did not realize was that though the stars may tell no lies, astrologers, even the best of them, cannot be counted upon either to read their messages with perfect correctness or to report with perfect frankness what they have read. I am neither a sceptic nor particularly superstitious. I love ancient forms and ceremonies and have an inherited belief in the old Roman Gods which I refuse to subject to any philosophical analysis. I think that every nation ought to worship its own gods in its own way (so long as it is a civilized way) and not idly adopt exotic deities. As high priest of Augustus I have had to accept him as a god and after all the demi-god Romulus was only a poor Roman shepherd to begin with, and probably far less gifted and industrious than Augustus. If I had been a contemporary of Romulus I would probably have laughed at the notion of his ever being paid semi-divine rites. But godhead is, after all, a matter of fact, not a matter of opinion: if a man is generally worshipped as a god then he is a god. And if -a god ceases to be worshipped he is nothing. While Caligula was worshipped and believed in as a god he was indeed a supernatural being. Cassius Chaerea found it almost impossible to kill him, because there was a certain divine awe about him, the result of the worship offered him from simple hearts, and the conspirators felt it themselves and hung back. Perhaps he would never have succeeded if Caligula had not cursed himself with a divine premonition of assassination.
Augustus is worshipped now with genuine devotion by millions. I myself pray to him with almost as much confidence as I pray to Mars or Venus. But I make a clear distinction between the historical Augustus, of whose weaknesses and misfortunes I am well informed, and the God Augustus, the object of public-worship, who has attained power as a deity. What I mean to say is that I cannot deprecate too strongly the wilful assumption by a mortal of divine power; but if he can indeed persuade men to worship him and they worship him genuinely, and there are no portents or other signs of heavenly displeasure at his deification - well, then he is a god, and he must be accepted as such. But the worship of Augustus as a major deity at Rome would never have been possible, if it had not been for this gulf which the philosophers had opened between the ordinary man and the traditional gods. For the ordinary Roman citizen, Augustus filled the gap well. He was remembered as a noble, and gracious ruler who had given perhaps stronger proofs of his loving care for the City and Empire than the Olympian Gods themselves.
The Augustan cult, however, rather provided a, political convenience than satisfied the emotional needs of religiously-minded persons, who preferred to, go to Isis or Serapis or Imouthes for an assurance, in the mysteries of these gods, that `God' was more than either a remote ideal of perfection, or the commemorated glory of a deceased hero. To offer an, alternative to these Egyptian cults - they did not in my opinion play a wholesome part in our Graeco-Roman civilization I prevailed on our standing commission on foreign religions at Rome, the Board of Fifteen, to allow me to popularize mysteries of a more suitable nature. For example, the cult of Cybele, the Goddess worshipped by our Trojan ancestors , and therefore well suited to serve our own religious needs, had been introduced into Rome some 250 years before, in obedience to an oracle; but her mysteries were carried on in private by eunuch priests from, Phrygia, for no Roman citizen was allowed to castrate himself in the Goddess's honour. I changed all this: the High Priest of Cybele was now to be a Roman knight, though no eunuch, and citizens of good standing might join in her worship. I also attempted to introduce the Eleusinian mysteries to Rome from Greece: the conduct of this famous Attic festival in, honour of the Goddess Demeter and her daughter Persephone I need hardly describe, for while Greek survives as a language everyone will know about it. But the nature of the mysteries themselves, of which the festival, is only the outer pomp, is by no means a matter of common knowledge and I should much like to tell about them; but because of an oath that I once swore I unfortunately cannot do so. I shall content myself by saying that they are concerned with a revelation of life in the world to come, where happiness will be earned by a virtuous life lived as a mortal. In introducing them, at Rome, where I would limit participation in them to senators, knights, and substantial citizens, I hoped to supplement the formal worship of the ordinary gods with an obligation to virtue felt from within, not enforced by laws or edicts. Unfortunately my attempt failed. Unfavourable oracles were uttered at all the principal Greek shrines, including Apollo's at Delphi, warning me of the terrible consequences of my `transplanting Eleusis to Rome'. Would it be impious to suggest that the Greek Gods were combining to protect the pilgrim-trade, which was now a chief source of their country's income?