1 Earliest Rome

6. S A C R I F I C E S
lap in personnel between traditional cult and the cult of Magna Mater (see 6.7b and
8.9), and more so in the fourth century A.D., the taurobo Hum was not part of the regular
official duties of the pontifex and flamen, even at this period. The author here is probably
conflating all types of pagan ritual.
6.7b Inscribed record of a taurobolium
C/Zxm.1751; 7154131
The performance of a taurobolmm was commonly commemorated by an
Inscription. Some of these inscriptions suggest that taurobolia were connected
with ideas of salvation and rebirth within the cult of Magna Mater. But others,
like this inscribed altar from Lugdunum (Lyons) show how the performance of
a taurobolium (like traditional civic sacrifice) could also be focused on the prosperity
of the Roman state, the emperor and the local community.
See further: Vol. 1, 384; Turcan (1972) 83-8, 124-7.
In the taurobolium of The Great Idaean Mother of the Gods, which was performed on
the instruction of the Mother of the Gods, for the well-being of the emperor Caesar Titus
Aehus Hadrian us Antoninus Augustus Pius , father of his country,
and of his children, and of the condition of the colonia of
Lugdunum, Lucius Aemilius Carpus, sevir Augustalis and at the same time dendrophorus 1
received the 'powers' 2
and transferred them from the Vaticanum, 3
and consecrated an altar
adorned with an ox-head at his own expense. The priest, Quintus Sammius Secundus,
was honoured with an armlet and garland by the quindecimviri, and the most holy town-
council of Lugdunum decreed him a lifelong priesthood. 4
In the consulship of Applus
Annius Atilius Bradua and Titus Clodius Vibius Varus . Ground was given for
this montifnent by decree of the town-council.
The midnight ceremony 5
was performed on the
fifth day before the Ides of December