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 got. Whether or not Aquilia Severa wanted him is unknown, at any rate she was perfectly willing to exchange supposititious virginity for the imperial marriage bed on more than one occasion. Rome, as we have pointed out, was shocked, frankly disgusted. The Emperor had the report, probably through the Senate, and thereupon pointed out to that august body the essential piety of the proceeding: a Vestal and the Chief Priest of the Holy God were bound to produce children entirely divine.

It was a veritably Tudor argument, than which nothing more specious, for the allaying of prejudice, could have been produced by Henry, the Eighth of that name. Unfortunately, Rome in the third century enjoyed considerably more of that Tory virtue, and was less bored with a religion which affected no one personally, than England was in the sixteenth century. Rome continued to object to the Emperor shocking her prejudices. England changed her mind, and with it her prejudices, at the bidding of her sovereigns, and, sacerdotal extermination aiding, she forgot in a generation what it had taken her a thousand years to learn.

Needless to say, this union of the Emperor was productive of nothing either human or divine, concerning which, or as a sort of mild reflection thereupon, Lampridius utters his psychologically illuminating remark concerning the use this Emperor had for wives and women generally.

The history of Severa's family is obscure. Her father was the notable jurist Aquilius Sabinus, who had been Praefect of Rome both in 214 and 216.