CHAP. III.
_____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[1]; 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[2], by the easy nature of polytheism; but it was received as an institution, not of religion but of pohcy. We should disgrace the virtues of the Antonines, by comparing them with the vices of Hercules or Jupiter. Even the character of Caesar 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 divinity was estabHshed by law, it sunk into oblivion, without contributing either to their own fame, or to the dignity of succeeding princes.
- ↑ 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 Caesaribus. Inque deiam templis jurabit Roma per umbras, is the indignant expression of Lucanj but it is a patriotic, rather than a devout indignation.
