stood erect upon the spot. Upon the pedestal was an inscription most distinctly legible, in these words: Semoni sango deo fidio sacrum—Sex Pompeius s. p. f. col. mussianus—quinquennalis decur. bidentalis—donum dedit. (This was in four lines, each line ending where the blank spaces are marked in the copy.) In order to understand this sentence, it must be known, that the Romans, among the innumerable objects of worship in their complicated religion, had a peculiar set of deities which they called Semones. A Semo was a kind of inferior god, of an earthly character and office, so low as to unfit him for a place among the great gods of heaven, Jupiter, Juno, Apollo, &c., and was accordingly confined in his residence entirely to the earth; where the Semones received high honors and devout worship, and were commemorated in many places, both in city and country, by statues, before which the passer might pay his worship, if devoutly disposed. These statues were often of a votive character, erected by wealthy or distinguished persons for fancied aid, received from some one of these Semones, in some particular season of distress, or for general prosperity. This was evidently the object of the statue in question. Priapus, Hipporea, Vertumnus, and such minor gods were included under the general title of Semones; and among them was also ranked a Sabine divinity, named Sangus or Sancus, who is, by some writers, considered as corresponding in character to the Hercules of the Greeks. Sangus or Sancus is often alluded to in the Roman classics. Propertius (book 4) has a verse referring to him as a Sabine deity. "Sic Sancum Tatiae composuere Cures." Ovid also, "Quaerebam Nonas Sanco fidio ne referrem." As to this providentially recovered remnant of antiquity, therefore, there can be no doubt that it was a votive monument, erected by Sextus Pompey to Sangus the Semo, for some reason not very clearly expressed.
Baronius tells also that he had seen a stone similarly inscribed. "SANGO SANCTO SEMON.—DEO FIDIO SACRUM—DECURIO SACERDOTUM BIDENTALIUM—RECIPERATIS VECTIGALIBUS." That is, "Sacred to Sangus, the holy Semo, the god Fidius,—a decury (company of ten) of the priests of the Bidental sacrifices have raised this in gratitude for their recovered incomes." Dionysius Halicarnassaeus is also quoted by Baronius as referring to the worship of the Semo, Sangus; and from him and various other ancient writers, it appears that vows and sacrifices were offered to this Sangus, for a safe journey and happy return from a distance.
From a consideration of all the circumstances of this remarkable discovery, and from the palpable evidence afforded by the inherent absurdity of the story told by Justin Martyr and his copyists, the conclusion is justifiable and irresistible, that Justin himself, being a native of Syria, and having read the story of Simon Magus in the Acts, where it is recorded that he was profoundly reverenced by the Samaritans, and was silenced and rebuked by Peter when he visited that place,—with all this story fresh in his mind, (for he was but a new convert to Christianity,) came to Rome, and going through that city, an ignorant foreigner, without any knowledge of the religion, or superstitions, or deities, and with but an indifferent acquaintance with their language, came along this bridge over the Tiber to the island, where had been erected this votive statue to Semo Sangus; and looking at the inscription in the way that might be expected of one to whom the language and religion were strange, he was struck at once with the name Semon, as so much resembling the well-known eastern name Simon, and began speculating at once, about what person of that name could ever have come from the east to Rome, and there received the honors of a god. Justin's want of familiarity with the language of the Romans, would prevent his obtaining any satisfactory information on the subject from the passers-by; and if he attempted to question them about it, he would be very apt to interpret their imperfect communications in such a way as suited the notion he had taken up. If he asked his Christian brethren about the matter, their very low character for general intelligence, the circumstance that those with whom he was most familiar, must have been of eastern origin, and as ignorant as he of the minute peculiarities of the Roman religion, and their common disposition to wilfully pervert the truth, and invent fables for the sake of a good story connected with their own faith, (of which we have evidences vastly numerous, and sadly powerful in the multitude of such legends that have come down from the Christians of those times,) would all conspire to help the invention and completion of the foolish and unfounded notion, that this statue here erected Semoni Sanco Deo, was the same as Simoni Deo Sancto, that is, "to the holy god Simon;" and as it was always necessary to the introduction of a new god among those at Rome, that the Senate should pass a solemn act and decree to that effect, which should be confirmed by the approbation of the emperor, it would at once occur to his
