Augustus’s birthday and the calendar reform in Asia

Decree of the Greek cities in Asia accepting the proposal by the governor Paullus Fabius Maximus to start their calendars on 23 September, Augustus’s birthday

Typology: Local decree

Original Location: Priene: Agora, in front of the exedra of the north hall. Apamea: Unknown. Eumenea: Unknown. Metropolis: House of local magistrates, presbyteroi., Priene: Agora, in front of the exedra of the north hall. Apamea: Unknown. Eumenea: Unknown.Metropolis: House of local magistrates, presbyteroi.

Current Location: Priene: Museum of Berlin (inv. nr. Pri. 105). Apamea: Three fragments discovered in reused contexts across different locations of modern Dinar. Eumenia: In the cemetery of Işıklı. Metropolis: In-situ.

Date: 9 BCE

Centuries: 1st BCE

Material: Marble

Measurements: The two blocks from Priene are: a) 48.5 centimetres in length, 67 in width, and 34 thick; b) 84 centimetres in length, 68 in width, and 35 thick. The letters are between 1 and 5 centimetres tall

Languages: Greek

Category: Roman, Greek

Publications: Blümel and Merkelbach, Die Inschriften von Priene, p. 39-56, no. 14 

Description: The longest copy is that of Priene and preserves 84 lines distributed in two blocks (a-b). The first block is broken on top and the first lines are very worn. The second block is also broken on the right hand side, but its length is complete. The letters are basic and not ornamented. The layout of the edition attached below is based on this version. Other copies of the same text have different measurements, line distributions, and their state of conservation varies considerably

Edition :

I reproduce the composite edition of lines 30 to 77 prepared by W. Dittenberger in Orientis Graeci Inscriptiones Selectae: Supplementum Sylloges Inscriptionum Graecarum (Leipzig: Hirzel, 1905), p. 48-58, no. 458). I also incorporate the readings recently discovered in the new fragment from Metropolis (SEG 56.1233).

30 End of the proconsul Maximus’s proposal. ἔδοξεν τοῖς ἐπὶ τῆς Ἀσίας
  Ἕλλησιν, γνώμῃ τοῦ ἀρχιερέως Ἀπολλωνίου τοῦ Μηνοφίλου Ἀζανίτου·
  ἐπεὶ πᾶσαν ἡ διατάξασα τὸν βίον ἡμῶν πρόνοια, σπουδὴν εἰσενενκα-
  μένη καὶ φιλοτιμίαν, τὸ τεληότατον τῶι βίωι διεκόσμησεν ἀγαθὸν
  ἐνενκαμένη τὸν Σεβαστόν, ὃν εἰς εὐεργεσίαν ἀνθρώπων ἐκ πάσης ἐπλή-
35 ρωσεν ἀρετῆς, ὥσπερ ἡμεῖν καὶ τοῖς μεθ’ ἡμᾶς ἀνθ᾽ ἑατῆς [θ]εόν, δοῦσα
  τὸν παύσαντα μὲν πόλεμον, κοσμήσοντα δὲ [ε]ἰρήνην, ἐν ἧι καὶ γεννηθεὶς
  ὁ Καῖσαρ τὰς ἐλπίδας τῶν προλαβόντων ἐν ταῖς εὐεργεσίαις ὑπερ-
  έθηκεν οὐ μόνον τοὺς πρὸ αὐτοῦ γεγονότας πᾶσι τοῖς ἀγαθοῖς ὑπερβαλ-
  λόμενος, ἀλλ’ οὐδ’ ἐν τοῖς ἐσομένοις ἐλπίδ[α] τῆς συνκρίσεως ἀ[π]ολείπων,
40 ἤρξεν δὲ τῶι κόσμωι τῶν δι’ αὐτὸν εὐανγελίων ἡ γεν[έ]θλιος ἡμέρα
  τοῦ θεοῦ, τῆς δὲ Ἀσίας ἐψηφισμένης ἐν Σμύρνῃ ἐπὶ ἀνθυπάτου
  Λευκίου Οὐολκακίου Τύλλου, γραμματεύοντος Παπίος Διοσιεριτοῦ,
  τῶι μεγίστας γ’ εἰς τὸν θεὸν καθευρόντι τειμὰς εἶναι στέφανον,
  Παῦλλος Φάβιος Μάξιμος ὁ ἀνθύπατος τῆς ἐπαρχήας εὐεργέτης
45 ἀπὸ τῆς ἐκείνου δεξιᾶς καὶ [γ]νώμης ἀπεσταλμένος ξὺν τοῖς ἄλλοις
  οἷς εὐεργέτησεν τὴν ἐπαρχήαν, ὧν εὐεργεσιῶν τὰ μεγέθη λόγος
  εἰπεῖν οὐδεὶς ἂν ἐφίκοιτο, καὶ τὸ μέχρι νῦν ἀγνοηθὲν ὑπὸ τῶν Ἑλλή-
  νων εἰς τὴν τοῦ Σεβαστοῦ τειμὴν εὕρετο, τὸ ἀπὸ τῆς ἐκείνου γενέ-
  σεως ἄρχειν τῷ βίῳ τὸν χρόνον· διὸ τύχῃ ἀγαθῇ καὶ ἐπὶ σωτηρίᾳ δεδό-
50 χθαι τοῖς ἐπὶ τῆς Ἀσίας Ἕλλησι, ἄρχειν τὴν νέαν νουμηνίαν πάσα[ις]
  ταῖς πόλεσιν τῇ πρὸ ἐννέα καλανδῶν Ὀκτωβρίων, ἥτις ἐστὶν γενέ-
  θλιος ἡμέρα τοῦ Σεβαστοῦ. ὅπως δὲ ἀεὶ ἡ {τε} ἡμέρα στοιχῇ καθ’ ἑκάσ-
  την πόλιν, συνχρηματίζειν τῇ Ῥωμαϊκῇ καὶ τὴν Ἑλληνικὴν ἡμέραν.
  ἄγεσθαι δὲ τὸν πρῶτον μῆνα Καίσαρα, καθὰ καὶ προεψήφισται, ἀρχόμε-
55 νον ἀπὸ πρὸ ἐννέα μὲν καλανδῶν Ὀκτωβρίων, γενεθλίου δὲ ἡμέρας
  Καίσαρος, τὸν δὲ ἐψηφισμένον στέφανον τῷ τὰς μεγίστας εὑρόντι
  τειμὰς ὑπὲρ Καίσαρος δεδόσθαι Μαξίμωι τῶι ἀνθυπάτωι, ὃν καὶ ἀεὶ
  ἀναγορεύεσθαι ἐν τῷ γυμ[νι]κῷ ἀγῶνι τῶι ἐν Περγάμωι τῶν Ῥω[μα]ίων
  Σεβαστῶν, ὅτι στεφανοῖ [ἡ Ἀσ]ία Παῦλον Φάβιον Μάξιμον εὐ[σεβ]έ[σ]-
60 τατα παρευρόντα τὰς εἰς Καίσαρα τειμάς. ὡσαύτως δὲ ἀνα[γορεύ]εσ-
  θαι καὶ ἐν τοῖς ἀγομένοις κατὰ πόλιν ἀγῶσιν τῶν Καισαρήων.
  ἀναγραφῆναι δὲ τὸ δελτογράφημα τοῦ ἀνθυπάτου καὶ τὸ ψήφισμα τῆς
  Ἀσίας ἐν στήλῃ λευκολίθωι, ἣν καὶ τεθῆναι ἐν τῶι τῆς Ῥώμης καὶ τοῦ
  Σεβαστοῦ τεμένει. προνοῆσαι δὲ καὶ τοὺς καθ’ ἕτος ἐκδίκους ὅπως
65 ἐν ταῖς ἀφηγουμέναις τῶν διοικήσεων πόλεσιν ἐν στήλαις λευ-
  κολίθοις ἐνχαραχθῇ τό τε δελτογράφημα τοῦ Μαξίμου καὶ τὸ τῆς Ἀσίας
  ψήφισμα, αὗταί τε αἱ στῆλαι τεθῶσιν ἐν τοῖς Καισαρήοις. ἀχθήσονται
  οἱ μῆνες κατὰ τάδε. Καῖσαρ ἡμερῶν λαʹ, Ἀπελλαῖος ἡμερῶν λʹ,
  Αὐδναῖος ἡμερῶν λαʹ, Περίτιος ἡμερῶν λαʹ, Δύστρος κηʹ, Ξανδικός λαʹ,
70 Ἀρτεμισιὼν ἡμερῶν λʹ, Δαίσιος λαʹ, Πάνημος λʹ, Λῶος λαʹ, Γορπιαῖος λαʹ,
  Ὑπερβερεταῖος λʹ· ὁμοῦ ἡμέραι τξεʹ. ἐφ’ ἕτος δὲ διὰ τὴν ἰντερκαλάριον
  ὁ Ξανδικὸς ἀχθήσεται ἡμερῶν λβʹ. ἵνα δὲ ἀπὸ τοῦ νῦν στοιχήσωσιν οἱ
  μῆνες καὶ αἱ ἡμέραι, ὁ μὲν νῦν ἐνεστὼς Περίτιος μὴν ἀχθήσεται μέχρι τῆς
  ιδʹ, τῇ δὲ πρὸ ἐννέα καλανδῶν Φεβρουαρίων ἄξομεν νουμηνίαν μηνὸς
75 Δύστρου, καὶ καθ’ ἕκαστον μῆνα ἀρχὴ{ι} ἔσται τῆς νουμηνίας ἡ πρὸ ἐννέα
  καλανδῶν. ἡ δὲ ἐνβόλιμος ἡμέρα ἔσται πάντοτε τῶν ἰντερκαλαρίων κα-
  λανδῶν τοῦ Ξανδικοῦ μηνός, δύο ἐτῶν μέσων γεινομένων.

English translation:

I reproduce with small variations [incorporating the new readings from the Metropolis’s fragment in lines 30-44] the translation established in: Braund, David C., Augustus to Nero: A Sourcebook on Roman History 31 BC – AD 68 (London: Croom Helm, 1985), p. 59, no. 123.

Decreed by the Greeks in Asia, on the proposal of the high-priest Apollonius, son of Menophilus, of Aezani. Since the providence that has ordered all our existence has applied her energy and zeal and has brought to life the most perfect good in Augustus, whom she filled with every virtue for the benefit of mankind, as a god in her own likeness for us and our descendants, giving one who put an end to war and will order peace; for in this, Caesar, after being born, has exceeded the hopes of those who were expecting with good actions, which not only surpassed the benefactions of those in the past, but also allowed no hope of comparison with those in the future; and since the birthday of the god first brought to the world the good tidings residing in him, and since Asia voted at Smyrna, in the proconsulship of Lucius Volcacius Tullus, when Papion, son of Diosierites, was secretary, that a crown should be awarded to whoever suggested the greatest honours for the god, and since Paullus Fabius Maximus, the proconsul and benefactor of the province, sent by the right hand and reason of the god, in addition to all the other benefits he has conferred to the province, benefits of a size to beggar description, has devised to honour Augustus with something hitherto unknown to the Greeks: to begin time from his birthday. For that reason, with good fortune and safety, the Greeks of Asia have decided that the New Year in all the cities (of Asia) should begin on 23rd September, the birthday of Augustus; and that the Greek date should be used as well as the Roman date so as to ensure that the dates in the various cities correspond; and that the first month should be called Caesareius, as already decreed, beginning on 23rd September, the birthday of Caesar; and that a crown decreed for the man who devised the greatest honour for Caesar should be awarded to Maximus the proconsul and it should forever be proclaimed of him at the athletic festival of the Roman Augusti held at Pergamum that Asia crowns Paullus Fabius Maximus, the most pious deviser of honours for Caesar, and the same proclamation should be made at the city festivals of the Caesars; and that the letter of the proconsul and the decree of Asia should be inscribed on a pillar of white marble, which is to be placed in the sacred precinct of Rome and Augustus; and that the annual public advocates should ensure that the letter of Maximus and the decree of Asia are inscribed on pillars of white marble in the leading cities of the assize-districts and that these pillars are placed in the temples of Caesar.
The months are to be observed as follows: Caesareius, 31 days; Apellaeus, 30 days; Audenaeus, 31 days; Peritius, 31 days; Dystrus, 28 days; Xandicus, 31 days; Artemision, 30 days; Daesius, 31; Panemus, 30; Lous, 31; Gorpiaeus, 31; Hyperberetaeus, 30. In total, 365 days. In leap years Xandicus will last 32 days. So that the months and days may proceed in sequence from the present day, the present month of Peritius will continue until 14th and on 24th January we will observe the first day of Dystrus, and in each month the first day will be seven days before the beginning of the Roman month. The day intercalated will always be the first day of the month of Xandicus, with an interval of two years.
 

Commentary:

The opening formula ἔδοξεν/edoxen + dative (l. 30-31) indicates that a resolution had been adopted in an assembly; in this case by the Greeks inhabiting Asia. This abbreviated nomenclature corresponds to the League (κοῖνον/koinon) of Greek cities in the province (Vitale, Eparchie und Koinon, p. 60-65). One of its magistrates, the high-priest (ἀρχιερεύς/archiereus) Apollonius from Aezanoi, was the mover (γνώμη/gnômê). The following lines of the text establish the motivations of their decree (31-49), their decision (49-67), and the exact instructions through which it shall be implemented (68-77).

The assembly of Greek cities considers the arrival of Augustus as a divine gift brought by the providence (πρόνοια/pronoia). This theme is closely related to the content of another decree drafted by the same organization and discovered at Halicarnassus equally celebrates the birthday of this Roman ruler representing the most accomplished good (τεληότατον ἀγαθόν/telêotaton agathon) for the benefit of mankind. Such benefit is explained with two main points: first, he has ended war and brings peace (l. 36). Second, his good acts exceed the examples of the past (γεγονότες/gegonotes), the predictions for the present time (προλαβόντες/prolabontes) and the hopes for the future (ἐν τοῖς ἐσομένοις ἐλπίς/en tois esomenois elpis). As explained in our commentary of the inscription from Halicarnassus, such claims – even in its exaggerating tone – held some truth after many years of constant violence and civil wars in Asia Minor. The idea of the supra-human provenance of Augustus also fits in a context in which the fundaments of imperial cult had already been laid across the western and eastern provinces of the Mediterranean. Both realities were likewise instigated by a new regime which promoted and fuelled such attitudes. The two documents drafted by the League of Greek cities fully accepted the heavily advertised achievement of Pax Augusta. At the same time, Roman poets aligned with Augustus’s propaganda circles were enlarging the messianic character of the new ruler; most famously exemplified by Virgil’s IVth Eclogue. As a result, the analogies and similarities that can be found between the latter text, the Christian gospels and our decrees are not surprising. For example, line 40 considers that the birthday of this god – Augustus – was the beginning of the good tidings (εὐαγγέλια/euangelia) in this world; closely resembling Lucas 2:10.

The close connection between central Roman ideals and their reception in the provinces is fundamental for understanding the preamble of our decree. Furthermore, it explains how and why the Greeks in Asia ended up adopting the decision to reform their calendars. As the text indicates (l. 41-42), the entire process started in a meeting of the League at Smyrna, when Lucius Volcacius Tullus was the proconsul of the province. This man, the uncle of one of Propertius’s closest friends (e.g. Elegies, I.6), had been consul in 33 BCE and held his Asian governorship between ca. 29 and 26 BCE. (PIR1 V.625; Thomasson, Laterculi, p. 205, no. 1). As one of his most loyal companions – both shared the consulship –, Tullus proposed the award of a crown (στέφανος/stephanos) to the man who devised the best way to honour Augustus, referred to as god (θεός/theos) in line 43. The most innovative idea came precisely from another governor of the province in the year 10/9 BCE: Paullus Fabius Maximus (PIR2 F 47; Thomasson, Laterculi, p. 206, no. 8). He had just been consul in 11 B.C.E., so we see another quick promotion, probably favoured by Augustus himself against the lex Pompeia and the hazards of sortitio – i.e. appointments of Asian governors occurred c. 10 years after the consulship under normal circumstances. Indeed, this could explain why the Greeks considered the proconsul’s arrival in the province as the result of “his right hand and reason (l. 45).” The exact details of Fabius Maximus’s unprecedented (ἀγνοηθέν/agnoêthen) proposal are exposed in an edict which preceded our decree, and was inscribed both in Latin and Greek on the upper part of the epigraphic monument (see above). The League provides a summary in lines 48 and 49: “to begin time from his (Augustus’s) birthday".

Prior to Fabius Maximus’ proposal, the cities of Asia Minor used a broad range of lunisolar calendars; i.e. a series of lunar months of 29/30 days with regular intercalations in order to keep the cycle of the solar year (Thonemann, “The Calendar,” p. 123). This variety caused discrepancies regarding the beginning of the calendar, which also contrasted with the new Julian system now fully established in Rome (Stern, The Calendars, p. 222-225). For example, it is known that Miletus’s year started around the spring equinox (Trümpy, Untersuchungen, p. 89-93). Simultaneously, many cities had adopted the Macedonian/Seleucid calendar, which began in the month Dios – ca. the autumn equinox (Laffi, “Le iscrizioni,” p. 39-42). The latter is precisely the calendric sequence to which the governor refers before proposing the following reform: all calendars in the province of Asia shall start on the 23rd of September, a day on which the magistrates of the cities will also enter their new offices. According to Fabius Maximus, Augustus’s birthday was “the beginning of life and living,” and, therefore, the League was to draft a decree so that his proposed honour (τιμή/timê) may abide forever. The cities of Asia embraced this propagandistic message as noted above, and lines 55-56 contain the core message of their decision.

In addition to accepting the 23rd of September as their New Year, the assembly ratified a previous resolution through which the first month of the calendar was called Καῖσαρ/Kaisar (l. 54); and decided to bestow a crown upon Fabius Maximus as a reward (l. 56-57). The decree continues specifying the way in which their decision shall be announced, indicating spaces and occasions which were closely related to the cult of Augustus. The gymnastic contest (ἀγών/agôn) of Pergamum dedicated to the Roman Augusti (Σεβαστοί/Sebastoi) had been authorised by the emperor himself in 29 BCE (Cassius Dio, Roman History LI.20.9). Likewise, an announcement was to be made during the festivals dedicated to Caesar (Καισάρεια/Kaisareia), which the cities may organise locally (e.g. IGRR IV.1064). Additionally, copies of both the decree and the edict had to be carved on white marble at three different locations; firstly, the temple of Rome and Augustus – which was again authorised by the emperor to Pergamum in 29 BCE (l. 63-64); secondly, the public advocates of the League (ἔκδικοι/ekdikoi) were in charge of supervising the setting up of the same inscribed pillars at the main centres of the judicial districts (διοικήσεις/dioikêseis), and at the temples devoted to Caesar (l. 64-67). This final clause concerning the reproduction and circulation of the text explains the high number of fragments surviving in distant cities of Asia: Priene, Eumenea, Dorylaion, Maeonia, Metropolis, and Apamea (Blümel, Merkelbach, Die Inschriften, p. 41). This last city was indeed head of an assize (Dio Chrysostom, To Celaenae). The presence of spaces dedicated to the imperial cult is also conceivable at the other locations, even if the original archaeological context of the inscriptions has largely been lost. At any rate, the epigraphic evidence confirms the relevance of this resolution both at the centre and periphery of the province.

The final lines of the edict (l. 68-77) deal with the technical details that should be implemented in order to make this reform work. They also provide a greater degree of specificity as to when exactly in winter the decree of the Greek cities has been passed (Laffi, “Le iscrizioni,” p. 27-34). Despite such specifications, there are still doubts among modern scholars about the extent to which the different local calendars were transformed. For instance, we know that Ephesus kept the distinctive names of its months (Merkelbach, “Die ephesischen Monate”), and differing local eras still survived after 9 BCE. (Leschhorn, Antike Ären). In Lydia, the denomination Καῖσαρ/Kaisar for the first month did not always supersede the Macedonian Dios, and even the lunisolar cycle may have not been completely discontinued (Thonemann, “The Calendar”). What remains clear in all such cases, however, is that the 23rd of September remained the beginning of the calendar in Asia for the rest of the imperial age. Indeed, the main point of the idea proposed by Fabius Maximus and automatically accepted by the League was to honour Augustus (Stern, Calendars, p. 277-278). This reform, nonetheless, did not only constitute an innovative way to promote the cult of the new ruler, but also provided the Roman administration with a clever device to homogenise local diversity and facilitate the control of the Greek province.

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Aitor Blanco Pérez
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Augustus’s birthday and the calendar reform in Asia

Author(s) of this publication: Aitor Blanco Pérez

Publication date: 2024-12-22 13:24:21

URL: https://heurist.huma-num.fr/heurist/judaism_and_rome/web/7/263

Judaism and Rome
Re-thinking Judaism's Encounter with the Roman Empire