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.157 MRR, 1, 482; cf.2, 556 (naming him somewhat differently): Cn.CorneliusScipio Hispanus Pat.(347) Pr.Peregrinus 139.158 The story only exists in epitome.Paris (Valerius 1.3.2): Idem Iudaeos, qui SabaziIouis cultu Romanos inficere mores conati erant, repetere domos suas coegit.Nepotianus:Iudaeos quoque, qui Romanis tradere sacra sua conati erant, idem Hispalus urbe exter-minauit, arasque priuatas e publicis locis abiecit.Cf.Livy Oxy.Per.54: Chaldaei urbet It[alia abire iussi sunt}.MRR, 1, 483 n.1, records that there was a slaverevolt in Sicily around this time also (the exact year, however, is impossible todetermine).Lane (1979) is troubled by the association of Sabazius with theJews in the days of Hispallus, thinking that such a notion reflects the contem-porary scene under Tiberius more than it does historical facts; cf.Williams(1989).On connections of Iuppiter Sabazius to Dionysius, see Turcan (1989),289 324.159 Compare Stahr (1885 [1873]), 347 8: Er hat alle Theile des Kult- undRitualwesens sehr grndlich studiert.Man konnte ihn fast einen gelehrtenTheologen nennen &.Sorgsames Festhalten an alten religisen Bruchen undNormen & erscheint als ein Grundzug in dem Wesen des Kaisers. 160 Rogers (1943), 29 32, provides a succinct and sympathetic summary of thecrisis with references to the ancient evidence.Cf.Hennig (1975), 33 40, whoexonerates Sejanus from crime, but provides references to other discussions.161 Translation by H.Rackham in LCL.162 No trace, according to Richardson (1992), 219, has ever been found of thetemple of Iuppiter Feretrius (Rome s first temple).It was, however, small,located somewhere within the Area Capitolina, and housed the ritual imple-ments of the college of fetiales.Cf.Levene (1993), 131 2, on Livy s version ofNuma s establishment of the Temple of Iuppiter Feretrius.163 Romulus became a god in his own right, and Valerius even prays to him to askhis permission to speak about another example first.Valerius 3.2.init.: sedpatere, obsecro, uno te praecurri exemplo &.Valerius actually recites two examplesbefore getting back to Romulus (Horatius on the bridge and Cloelia in theTiber, who of course offer religious lessons of their own; cf.Gag (1988)).164 MRR, 1, 59, 65 6; cf.2, 551: A.Cornelius M.f.L.n.Cossus Pat.(112) Cos.428, Mil.Tr.c.p.426.Cossus, we should note, obtained the spolia opima byimitating the mos maiorum.Valerius 4.2.4: Cosso quoque multum adquisitum est,quod imitari Romulum ualuit.For religious considerations in Livy s presentationof Cossus, see Levene (1993), 170 3.222 NOTES165 MRR, 1, 232 3; cf.2, 546: M.Claudius M.f.M.n.Marcellus (220) Cos.222,215, 214, 210, 208.166 Stbler (1964 [1941]), 32 3, concludes that Livy accepted Augustus state-ment as the Zeugnis eines Gottes. Syme (1959), however, provides the mostdetailed discussion of the historical, literary, and political issues involvingCossus, Livy, and Augustus.Badian (1993) has taken up some of these issuesagain, and concludes (contra Syme (1959) but in agreement with Dessau(1906), who thought that Livy had to be made hoffhig ) that Livy s chapterson the civil war perhaps disappeared pietatis causa, that is, out of the reverencefor the memory of Caesar, Augustus, et al.that prevailed during the long agesof European absolutism, monarchy, and aristocratic culture.(Cf.also Mazza(1966), 165 206.) Valerius, on the other hand, was, we may note, hoffhig from the start.Compare Bloomer (1992), 259: To a degree never appreciated,Valerius is a courtly style. More recently, Flower (2000) has examined thetradition of spolia opima, concluding that they were initially invented byMarcellus, and subsequently reinvented in accordance with the exigencies ofvarious historical moments.On Valerius, cf.also Weileder (1998), 302 5.167 Valerius points out that fortitudo, although ostensibly present in Porcia, is amasculine virtue.Valerius 3.2.15: Cuius [i.e.Cato s] filia minime muliebris animi&.Virtues Valerius considers more appropriate to women occur morefrequently in conjunction with the female deities we have examined in chap-ters one and two.168 Bliss (1952), 13 18, discusses the rhetorical organization of the chapter in general.Suicide,however,isaninterestingreligiousprobleminitself.We have discussedthesuicides of Merula in Valerius 9.12.5 and Germanic tribeswomen in Valerius6.1.ext.3.For a general discussion of the phenomenon, see Bayet (1971 [1951]).169 This fons et origo has many names.The Old Testament, for example, oftenlocates similar emotions in the kidneys. Subconscious is another term. Subconscious, however, already begins to move away from the body andtowards the soul.And, since Valerius forces and virtues seem to animate livingflesh, subconscious seems inappropriately alien, abstract, and ethereal.170 Cf., on the role of Caesar in general in Valerius work, Wardle (1997) andWeileder (1998), 93 101.171 According to Valerius own logic, Augustus, like Caesar, is a star.CompareValerius praef.: tua [i.e.diuinitas = Tiberius] praesenti fide paterno auitoque sideripar uidetur.On these divine stars, see Weinstock (1970), 370 84
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