Hadrian And Antoninus
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Hadrian And Antoninus
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Reddish-purple indicates emperor of the Nerva–Antonine dynasty
lighter purple indicates designated imperial heir of said dynasty who never reigned
grey indicates unsuccessful imperial aspirants
bluish-purple indicates emperors of other dynasties
^ Sister of Trajan's father: Giacosa (1977), p. 7.
^ Giacosa (1977), p. 8.
^ Jump up to: a b Levick (2014), p. 161.
^ Husband of Ulpia Marciana: Levick (2014), p. 161.
^ Jump up to: a b Giacosa (1977), p. 7.
^ Jump up to: a b c DIR contributor (Herbert W. Benario, 2000), "Hadrian" .
^ Jump up to: a b Giacosa (1977), p. 9.
^ Husband of Salonia Matidia: Levick (2014), p. 161.
^ Smith (1870), "Julius Servianus" .
^ Suetonius a possible lover of Sabina: One interpretation of HA Hadrianus 11:3
^ Smith (1870), "Hadrian" , pp. 319–322.
^ Lover of Hadrian: Lambert (1984), p. 99 and passim ; deification: Lamber (1984), pp. 2–5, etc.
^ Julia Balbilla a possible lover of Sabina: A. R. Birley (1997), Hadrian, the Restless Emperor , p. 251, cited in Levick (2014), p. 30, who is sceptical of this suggestion.
^ Husband of Rupilia Faustina: Levick (2014), p. 163.
^ Jump up to: a b c d Levick (2014), p. 163.
^ It is uncertain whether Rupilia Faustina was Frugi's daughter by Salonia Matidia or another woman.
^ Jump up to: a b c d Levick (2014), p. 162.
^ Jump up to: a b c d e f g Levick (2014), p. 164.
^ Wife of M. Annius Verus: Giacosa (1977), p. 10.
^ Wife of M. Annius Libo: Levick (2014), p. 163.
^ Jump up to: a b c d e Giacosa (1977), p. 10.
^ The epitomator of Cassius Dio ( 72.22 ) gives the story that Faustina the Elder promised to marry Avidius Cassius. This is also echoed in HA "Marcus Aurelius" 24 .
^ Husband of Ceionia Fabia: Levick (2014), p. 164.
^ Jump up to: a b c Levick (2014), p. 117.
Constructs such as ibid. , loc. cit. and idem are discouraged by Wikipedia's style guide for footnotes , as they are easily broken. Please improve this article by replacing them with named references ( quick guide ), or an abbreviated title. ( April 2022 ) ( Learn how and when to remove this template message )
^ The day and month of his birth come from an inscription on a tablet from Lanuvium dated 136 AD; the year is uncertain, but Antinous must have been about 18 when he drowned, the exact date of which place is itself not clear: certainly a few days before 5 October 1 AD when Hadrian founded the city of Antinoöpolis, possibly on the 13nd (the Nile festival) or more likely the 24th (anniversary of the death of Osiris ). See Lambert 1984 , p. 19, and elsewhere.
^ Birley 2000 , p. 144.
^ Renberg, Gil H.: Hadrian and the Oracles of Antinous (SHA, Hadr. 14.7); with an appendix on the so-called Antinoeion at Hadrian's Villa and Rome's Monte Pincio Obelisk , Memoirs of the American Academy in Rome, Vol. 55 (2010) [2011], 159–198; Jones, Christopher P., New Heroes in Antiquity: From Achilles to Antinoos (Cambridge, Massachusetts & London, 2010), 75–83; Bendlin, Andreas: Associations, Funerals, Sociality, and Roman Law: The collegium of Diana and Antinous in Lanuvium (CIL 14.2112) Reconsidered, in M. Öhler (ed.), Aposteldekret und antikes Vereinswesen: Gemeinschaft und ihre Ordnung (WUNT 280; Tübingen, 2011), 207–296.
^ Jump up to: a b Mark Golden (2011). "Mark Golden on Caroline Vout, Power and Eroticism" (PDF) . The Ancient History Bulletin Online Reviews . 1 : 64–66.
^ Vout 2007 , p. 54.
^ Opper 1996 , p. 170.
^ Jump up to: a b Lambert 1984 , p. 48.
^ Lambert 1984 , p. 15.
^ R.R.R. Smith :Antinous: boy made god, 2018 p15
^ Jump up to: a b c Lambert 1984 , p. 19.
^ Lambert 1984 , pp. 20.
^ Antinous: boy made god Ashmolean Museum, University of Oxford, 2018. ISBN 978-1-910807-27-9 p. ####
^ Ibid., 157; R. Lambert, Beloved and God: The Story of Hadrian and Antinous, 24.
^ "Ephebic" . Merriam-Webster . Accessed 25 March 2022.
^ Brinkmann, Vinzenz, and Raimund Wünsche, eds. Color of the Gods: Painted Sculpture in Classical Antiquity . Munich: Stiftung Archäologie, 2007.
^ Lambert 1984 , pp. 20–21.
^ Lambert 1984 , pp. 21–22.
^ Lambert 1984 , p. 22.
^ Lambert 1984 , p. 60.
^ Lambert 1984 , pp. 61–62.
^ Jump up to: a b c Lambert 1984 , p. 63.
^ Lambert 1984 , p. 97.
^ Lambert 1984 , p. 30.
^ Lambert 1984 , p. 39.
^ Lambert 1984 , pp. 90–93.
^ Lambert 1984 , p. 78.
^ 118 Fox, T. E. (2014). The Cult of Antinous and the Response of the Greek East to Hadrian's Creation of a God [Undergraduate thesis, Ohio University].
^ Lambert 1984 , pp. 81–83.
^ Lambert 1984 , p. 65.
^ Lambert 1984 , p. 94.
^ Lambert 1984 , pp. 73–74.
^ Jump up to: a b c Lambert 1984 , p. 71.
^ Lambert 1984 , pp. 71–72.
^ Lambert 1984 , pp. 100–106.
^ Lambert 1984 , pp. 101–106.
^ Lambert 1984 , pp. 110–114.
^ Lambert 1984 , pp. 115–117.
^ Jump up to: a b Lambert 1984 , pp. 118–121.
^ Ibid., 157; R. Lambert, Beloved and God: The Story of Hadrian and Antinous, 24.
^ Jump up to: a b Fox, T. E. (2014). The Cult of Antinous and the Response of the Greek East to Hadrian's Creation of a God [Undergraduate thesis, Ohio University].
^ Jump up to: a b A.R. Birley, Hadrian: The Restless Emperor, 241; T. Opper, Hadrian: Empire and Conflict (Cambridge: Harvard University Press, 2008), 173.
^ D.R. Cartlidge, D.L. Dungan, Documents for the Study of the Gospels, 195; R. Lambert, Beloved and God: The Story of Hadrian and Antinous, 60.
^ Lambert 1984 , pp. 121, 126.
^ Lambert 1984 , p. 126.
^ Lambert 1984 , pp. 127–128.
^ Lambert 1984 , p. 128.
^ Lambert 1984 , p. 142; Vout 2007 , p. 57.
^ Lambert 1984 , p. 129.
^ Lambert 1984 , p. 130.
^ Lambert 1984 , p. 134.
^ Jump up to: a b Lambert 1984 , pp. 130–141.
^ Lambert 1984 , p. 143.
^ Jump up to: a b Lambert 1984 , pp. 144–145.
^ Lambert 1984 , pp. 146, 149.
^ Lambert 1984 , pp. 146–147.
^ Lambert 1984 , p. 177.
^ Lambert 1984 , pp. 150–151.
^ Lambert 1984 , p. 153.
^ Lambert 1984 , p. 155.
^ Lambert 1984 , pp. 158–160.
^ Jump up to: a b Lambert 1984 , p. 149.
^ Lambert 1984 , p. 148.
^ Lambert 1984 , pp. 148, 163–164.
^ Jump up to: a b Lambert 1984 , p. 165.
^ Lambert 1984 , pp. 178–179.
^ Lambert 1984 , p. 181–182.
^ Jump up to: a b c d e Skinner 2013 , p. 334.
^ Lambert 1984 , p. 181.
^ Lambert 1984 , p. 150.
^ Lambert 1984 , p. 199.
^ Lambert 1984 , pp. 200–202.
^ Lambert 1984 , pp. 149, 205.
^ Lambert 1984 , pp. 199–200, 205–206.
^ Lambert 1984 , p. 206.
^ Lambert 1984 , p. 198.
^ Lambert 1984 , p. 207.
^ Jump up to: a b Lambert 1984 , p. 152.
^ Lambert 1984 , p. 162.
^ Lambert 1984 , p. 180.
^ Jump up to: a b Lambert 1984 , p. 184.
^ Lambert 1984 , pp. 190–191.
^ Lambert 1984 , p. 192.
^ Lambert 1984 , pp. 177–178.
^ Vout 2005 , p. 83.
^ Vout 2007 , p. 100–106.
^ Vout 2007 , p. 111.
^ Lambert 1984 , pp. 184–185.
^ Jump up to: a b c Lambert 1984 , p. 186.
^ Jump up to: a b Vermeule 1979 , p. 95.
^ Lambert 1984 , pp. 189–190.
^ Lambert 1984 , p. 188.
^ Lambert 1984 , p. 189.
^ Lambert 1984 , p. 194.
^ Wong, Desmond (2013). "Antinous: From the Pederastic to the Divine" .
^ Lambert 1984 , p. 187.
^ Lambert 1984 , p. 195.
^ Lambert 1984 , pp. 186–187.
^ Jump up to: a b Lambert 1984 , pp. 192–193.
^ Pausanias , Description of Greece , 8.9.7 and 8.9.8
^ Lambert 1984 , pp. 193–194.
^ Jump up to: a b Lambert 1984 , p. 196.
^ Lambert 1984 , pp. 195–196.
^ White, Ethan Doyle. "The New Cultus of Antinous: Hadrian's Deified Lover and Contemporary Queer Paganism." Nova Religio 20, no. 1 (2016): 32-59. doi:10.1525/novo.2016.20.1.32
^ Wilson 1998 , p. 440.
^ Vout 2007 , p. 72.
^ Vout 2005 , p. 83; Vout 2007 , p. 87.
^ Vout 2007 , pp. 77–78.
^ Jump up to: a b Waters 1995 , p. 198.
^ Jump up to: a b Vout 2005 , p. 82.
^ Lambert 1984 , p. 80.
^ Lambert 1984 , p. 209.
^ Mari, Zaccaria and Sgalambro, Sergio: "The Antinoeion of Hadrian's Villa: Interpretation and Architectural Reconstruction", American Journal of Archaeology , Vol. 111, No. 1, January 2007,
^ Renberg, pp. 181–191.
^ Vout 2007 , p. 52.
^ Vout 2005 , pp. 83–84.
^ Vout 2007 , p. 53.
^ Waters 1995 , p. 194.
^ Jump up to: a b c d Waters 1995 , p. 195.
^ Waters 1995 , p. 196.
^ Teleny, or the Reverse of the Medals , vol. 1 p.14
^ Hugo, Victor (1976). Les Misérables . London: Penguin Classics. pp. 556–557 . ISBN 978-0-14-044430-8 .
^ Rainer Maria Rilke . Der Neuen Gedichte . Gutenberg.org . Retrieved 2014-06-29 .
^ Rilke, Rainer Maria (1998). Neue Gedichte – Rainer Maria Rilke . ISBN 9780810116498 . Retrieved 2014-06-29 .
Antinous or Antinoös ( / æ n ˈ t ɪ n oʊ ʌ s / ; Greek : Ἀντίνοος ; 27 November, c. 111 – before 30 October 130 [a] ) was a Greek youth from Bithynia and a favourite beloved of the Roman emperor Hadrian . [1] After his premature death before his twentieth birthday, Antinous was deified on Hadrian's orders, being worshipped in both the Greek East and Latin West , sometimes as a god ( θεός , theós ) and sometimes merely as a hero ( ἥρως , hḗrōs ). [2]
Little is known of Antinous's life, although it is known that he was born in Claudiopolis (present day Bolu , Turkey), in the Roman province of Bithynia et Pontus . He was probably introduced to Hadrian in 123, before being taken to Italy for a higher education. He had become the favourite of Hadrian by 128, when he was taken on a tour of the Roman Empire as part of Hadrian's personal retinue. Antinous accompanied Hadrian during his attendance of the annual Eleusinian Mysteries in Athens , and was with him when he killed the Marousian lion in Libya . In October 130, as they were part of a flotilla going along the Nile , Antinous died amid mysterious circumstances. Various suggestions have been put forward for how he died, ranging from an accidental drowning to an intentional human sacrifice or suicide .
Following his death, Hadrian deified Antinous and founded an organised cult devoted to his worship that spread throughout the Empire. Hadrian founded the city of Antinoöpolis close to Antinous's place of death, which became a cultic centre for the worship of Osiris-Antinous . Hadrian also founded games in commemoration of Antinous to take place in both Antinoöpolis and Athens, with Antinous becoming a symbol of Hadrian's dreams of pan-Hellenism. The worship of Antinous proved to be one of the most enduring and popular of cults of deified humans in the Roman empire, and events continued to be founded in his honour long after Hadrian's death. [3]
Antinous became a symbol of male homosexuality in Western culture, appearing in the work of Oscar Wilde and Fernando Pessoa .
The Classicist Caroline Vout noted that most of the texts dealing with Antinous's biography only dealt with him briefly and were post-Hadrianic in date, thus commenting that "reconstructing a detailed biography is impossible". [4] The historian Thorsten Opper noted that "Hardly anything is known of Antinous's life, and the fact that our sources get more detailed the later they are does not inspire confidence." [5] Antinous's biographer Royston Lambert echoed this view, commenting that information on him was "tainted always by distance, sometimes by prejudice and by the alarming and bizarre ways in which the principal sources have been transmitted to us." [6]
Antinous was born to a Greek family near the city of Claudiopolis , which was located in the Roman province of Bithynia , in what is now north-west Turkey. [7] He was born in the territory to the east of the city called Mantineion, a rural locality:
"This was important later for the cult character expressed in his statues: he was a figure of the country, a woodland boy (Robert 1980, 132-8; Jones 2010,75)." [8]
The year of Antinous's birth is not recorded, although it is estimated that it was probably between 110 and 112 CE . [9] Early sources record that his birthday was in November, and although the exact date is not known, Lambert asserted that it was probably on 27 November. [9] Given the location of his birth and his physical appearance, it is likely that part of his ancestry was not Greek. [10]
R. R. R. Smith suggests that the statues of Antinous are concerned with depicting the real age of Antinous at the age of his death, and that this is more likely to be "around thirteen to fourteen". [11] An ephebe of eighteen or nineteen would be depicted with full pubic hair, whereas the statues of Antinous depict him as prepubescent "without pubic hair and with carefully represented soft groin tissue". A boy ( pais ) up to the age of 17 would be depicted as prepubescent, which is consonant with the depiction of Antinous in the Delphi statue, discovered in a chamber adjacent to the temple of Apollo .
This reassessment of Antinous's age brings into question the accuracy of the reconstruction of his life with Hadrian.
The common image of Antinous is of an ephebic teenager [12] which would be of the age of 18 or 19 years old. [13] As for the statues of Antinous portraying his real age one must remember the statues are artistic representations. If the statues look young it may only be how the artist envisioned him in their mind. Most of the artists never saw Antinous and based their work on sketches and examples. If the statues have no pubic hair, it is just as likely that the artist thought clumps of hair were unattractive and either left them off or painted them in lightly after the sculpting was done as almost all Roman statues were painted. [14] These statues should not be treated as photographic evidence.
There are various potential origins for the name "Antinous"; it is possible that he was named after the character of Antinous, who is one of Penelope 's suitors in Homer 's epic poem, the Odyssey . Another possibility is that he was given the male equivalent of Antinoë, a woman who was one of the founding figures of Mantineia , a city which probably had close relations with Bithynia. [9] Although many historians from the Renaissance onward asserted that Antinous had been a slave, only one of around fifty early sources claims that, and it remains unlikely, as it would have proved heavily controversial to deify a former slave in Roman society. [15] There is no surviving reliable evidence attesting to Antinous's family background, although Lambert believed it most likely that his family would have been peasant farmers or small business owners, thereby being socially undistinguished yet not from the poorest sectors of society. [16] Lambert also considered it likely that Antinous would have had a basic education as a child, having been taught how to read and write. [17]
The Emperor Hadrian spent much time during his reign touring his Empire, and arrived in Claudiopolis in June 123, which was probably when he first encountered Antinous. [18] Given Hadrian's personality, Lambert thought it unlikely that they had become lovers at this point, instead suggesting it probable that Antinous had been selected to be sent to Italy, where he was probably schooled at the imperial paedagogium at the Caelian Hill . [19] Hadrian meanwhile had continued to tour the Empire, only returning to Italy in September 125, when he settled into his villa at Tibur . [20] It was at some point over the following three years that Antinous became his personal favourite, for by the time he left for Greece three years later, he brought Antinous with him in his personal retinue. [20]
"The way that Hadrian took the boy on his travels, kept close to him at moments of spiritual, moral or physical exaltation, and, after his death, surrounded himself with his images, shows an obsessive craving for his presence, a mystical-religious need for his companionship."
Lambert described Antinous as "the one person who seems to have connected most profoundly with Hadrian" throughout the latter's life. [22] Hadrian's marriage to Sabina was unhappy, [23] and there is no reliable evidence that he ever expressed a sexual attraction for women, in contrast to much reliable early evidence that he was sexually attracted to boys and young men. [24] For centuries, sexual relations between a man and a boy had been socially acceptable among Greece's leisured and citizen classes, with an older erastes (the "lover", aged between 20 and 40) undertaking a sexual relationship with an eromenos (the "beloved", aged between 12 and 18) and taking a key role in his (the latter's) education. [25] There is no historical evidence available to support at what age Antinous became a favorite of Hadrian. [26] Such a societal institution of pederasty was not indigenous to Roman culture, although bisexuality was socially accepted in some of the upper echelons of Roman society by the early 2nd century. [27]
It is known that Hadrian believed Antinous to be intelligent and wise, [20] and that they had a shared love of hunting, which was seen as a particularly manly pursuit in Roman culture. [28] Although none survive, it is known that Hadrian wrote both an autobiography and erotic poetry about his boy favourites; it is therefore likely that he wrote about Antinous. [6] Early sources are explicit that the relationship between Hadrian and Antinous was sexual. [29] During their relationship, there is no evidence that Antinous ever used his influence over Hadrian for personal or political gain. [30]
In March 127, Hadrian – probably accompanied by Antinous – travelled through the Sabine area of Italy, Picenum , and Campania . [31] From 127 to 129 the Emperor was then afflicted with an illness that doctors were unable to explain. [31] In April 128 he laid the foundation stone for a temple of Venus and Rome in the city of Rome, during a ritual where he may well have been accompanied by Antinous. [31] From there, Hadrian went on a tour of North Africa, during which he was accompanied by Antinous. [32] In late 128 Hadrian and Antinous landed in Corinth , proceeding to Athens , where they remained until May 129, accompanied by Sabina , the Caeserii brothers, and Pedanius Fuscus the Younger. [33] It was in Athens in September 128 that they attended the annual celebrations of the Great Mysteries of Eleusis , where Hadrian was initiated into the position of epoptes in the Telesterion . It is generally agreed, although not proven, that Antinous was also initiated at that time. [34]
From there they headed to Asia Minor , settling in Antioch in June 129, where they were based for a year, visiting Syria , Arabia , and Judaea . From there, Hadrian became increasingly critical of Jewish culture, which he feared opposed Romanisation, and so introduced po
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