A third instance of ‘gospel’ language in the wider Greco-Roman context is the Gaius inscription (ca. 5 BC):
On the motion of the strategi Metrodorus son of Conon, Clinius, Musaeus, and Dionysius—
Whereas Gaius Julius Caesar, the eldest of the sons of Augustus has—as has been fervently prayed for—assumed in all its splendor the pure-white toga [of manhood] in place of the purple-bordered toga [of youth], and all men rejoice to see the prayers for his sons rising together to Augustus;
And whereas our city in view of so happy an event has decided to keep the day which raised him from a boy to a man as a holy day, on which annually all shall wear wreaths and festal garb, and the annual strategi shall offer sacrifices to the gods and render prayers through the sacred heralds for his preservation; to unite in consecrating an image of him set up in his father’s temple; also on which the city received the good news and the decree was ratified, to wear wreaths and perform most sumptuous sacrifices to the gods; and to send an embassy concerning these matters to go to Rome to congratulate him and Augustus;
Therefore it was resolved by the council and the people to dispatch envoys chosen from the most distinguished men for the purpose of bringing greetings from the city, of delivering to him the copy of this decree sealed with a public seal, and of discussing with Augustus the common interests of the province of Asia and of the city. . . (translated by Lewis and Reinhold 635; insertions and italics original).
When Gaius came of age, he had not performed such deeds as those that are recorded of Augustus at Priene. Yet, his inherent magnificence was in full view, and his person was a sufficient object for such praise upon this occasion because of his own connection to Augustus and quite probably also in view of the exploits that he was expected successfully to achieve.
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