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and his companion, Iolaus while the third group comprises Aries, Triton and Poseidon,
after which follows a more general listing of divinities. Bickerman argues that Polybius
gives a literal Greek translation of a Carthaginian original document, 170 but given that
the treaty was under negotiation between a Greek and a Carthaginian, it may have been
drafted in both languages. Even if Zeus, Hera and Apollo group are Greek translations
for a Carthaginian triad of Baal Hammon (or Baal Shamin), Tanit and Reshef (or
Resep), Hercules (or Melqart) is nonetheless presented as a figure of relative importance
for its inclusion in the second group in the treaty.
Roman reactions
It is possible that a contemporary Roman reaction to Hannibal‟s appropriation of
Hercules may be read in numismatic changes with the disappearance of Hercules-style
iconography from Roman coinage around 218. Another Roman response to the potential
loss of support from Hercules may be read into their decisions to vow or construct
temples in order to seek out and proclaim support from other divinities, as well as
continuing to honour Hercules (Livy, 21.62). 171 Two cults are particularly relevant in an
advertisement for divine support at this time, one for the goddess Mens and the other for
Venus Erycina. Wiseman 172 reads this pair of temples as representing a combination of
rational direction with human libido resulting from the need to replace the men lost in
the three battles at Ticinus, Trebia and Trasimene. These factors were, of course,
necessary for Roman recovery although there were other goddesses with stronger
reputations than Venus for the promotion of childbirth.
Fabius Maximus‟ establishment of cult to Mens 173 helped spread his reputation as the
Roman general par excellence for containing and practising deception against Hannibal;
both he and Hannibal were considered shrewd, adept at concealing plans, covering up
170 Bickerman, 1952, 2-5: for similarities between this treaty with Phoenician and Hebrew treaties. Livy
fleshes out the spy-story to explain how the treaty fell into Roman hands but does not quote the opening
preamble (Livy, 23.33-4-9) Also Appian, Maced. 1; Zonaras, 9.4.2-3.
171 Rawlings, 2005, 161; Palmer, 1997, 61 read an inscription ILLRP 118 that Minucius dedicated an altar
to Hercules after a minor victory against Hannibal in 217/216; Palmer goes further and connects it to the
ceremony at Livy, 21.62. Cf. Livy, 23.63.1 names Flaminius as the consul and Atilius Serranus as the
praetor.
172 Wiseman, 2004, 164. Contra Henderson, 1999, 16-17 who speculates that the Poenulus was first
performed at the dedication of the Temple to Venus Erycina by L Porcius Licinius in 181BC. See Leigh,
2004a, 30, n29 for further discussion.
173 Also Plutarch, Fab. Max. 4.3 for vows to gods generally; Fears, 1981, 856-7 for discussion on Mens as
a Romanization of the Greek political idea of Wisdom as an essential attribute of good government and as
a Fabian propaganda tool. Dumézil, 1970, 474 that Mens invoked a desire to match Hannibal‟s strategic
and tactical powers.
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