fore considered that his God, being unmarried, might well acquire possession of Vesta by a matrimonial alliance. As Pontifex Maximus, he was head of the Vesta worship, and had a perfect right to enter her shrine when and how he pleased, a circumstance which Lampridius entirely ignored when he said that the Emperor forced his way into the temple illegally. Antonine certainly did go to her shrine at this time, and took the sacred fire, carrying it to the Eliogabalium. Lampridius asserts that the high priestess, being jealous of the loss of her charge, tried to palm off a false vessel upon him, but that the Emperor saw the deceit and broke the jar in contempt for the foolish fraud. He also transferred the sacred stone at the same time, and in pursuance of his plan, celebrated the nuptials on which he had set his heart. This was bad enough for Roman susceptibilities, but he went one worse. Being himself free, he decided to marry one of the Sacred Vestals from the shrine of his God's new wife. He certainly seems to have been vitally attracted by the charms of Aquilia Severa, a woman no longer in the first flush of youth, to judge by her effigy, but one whom his religious as well as his personal predilections pointed out as a fitting consort. Pallas and Elagabal were united in a heavenly union like so many others amongst Syrian and Egyptian deities; why, then, should not Antonine, the chief priest of the Sun, and Aquilia, an important priestess of Minerva, unite in a fruitful union which would produce a demi-god meet for the Empire?
