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Imperial Image - Augustus Theme - Coggle Diagram
Imperial Image - Augustus Theme
Theme Key Info
Title of 'Augustus'
Octavian was given the title in 27BC, along with the civic crown and Shield of Virtues, for 'restoring the rights and laws of the Roman people'
The title has no meaning, but is linked to the augurs and august Jupiter. Beard translates it as 'Revered One.' Unique to him and the emperors that follow
The Senate rejected the name Romulus, possibly because it is the name of a king, a god and it is associated with rape and fratricide
The title echoes imagery which Octavian had used and would go on to use in three key ways
Augustus as a moral priest
Augustus as divine
Augustus as a 'saviour'/intermediary with the gods
Augustus as priest
He held titles (Priest of the Augurs, Priest of the Flamines, Priest of the Arval Brotherhood, Pontifex Maximus)
He built many temples, including Temple of Mars Ultor, Palatine Apollo and to Jupiter the Thunderer, as well as the 82 temples built according to the Res Gestae
He was a moral figure, restoring the idols to the temples despoiled by Antony and introducing the Julian Laws. This may be undermined with the Feast of the Twelve Gods in 39BC
He carried out traditional roles, leading the ludi seaculares in 17BC and often being depicted in priest robes in statues, shown going to sacrifice on the Ara Pacis
Augustus as divine
He emphasises his own divine connections, with the deified Julius Caesar, Venus (through Aeneas and Iulus) and Mars (through Romulus). He often does this through proximity of their imagery to his own (the Forum, on coins etc.) or directly in literature (Ovid)
Shows similarities to other gods, like Jupiter (through his name and power), Apollo (through association, such as Palatine Apollo being next to his house) and Neptune as he calms the sea by ending civil war
He co-opted gods for his own image, with Pax becoming Pax Augusta as well as having Fortuna Augusta
His deification by Tiberius and the Senate after his death in 14AD saw him become recognised as a god and this saw the start of the Imperial cult
Augustus as saviour
He acted to 'save' Rome from external and internal threats by ending civil war, defeating foreign enemies such as Cleopatra, the Dacians and Parthians, allowing peace and prosperity to return to the empire
He is a special moral example for Romans to follow, as portrayed in poetry and his piety is stressed in the number of religious titles he holds simultaneously
He is between mortals and the divine, as if sent by the gods to herald the new Golden Age in Rome. He is an intermediary, between the two, as shown in the Forum and on the Sebasteion
Visual Sources
Augustus as priest
Successful
Holding traditional titles, including the elected position of Pontifex Maximus (Aureus 43BC, Aureus 12BC)
Built temples to the gods (Temple of Mars Ultor, Temple of Venus Genetrix, Temple of Divus Julius, Temple of Palatine Apollo)
Moral figure, restored tradition (Aureus 27BC, Aureus 12BC, Prima Porta statue, pious family on Ara Pacis, Mausoleum in Rome, Clipeus Virtutis)
Associated with priestly practices (Aureus 12BC, going to sacrifice on Ara Pacis, Ludi Saeculare Aureus 16BC)
Not successful
Some may argue that Augustus was untraditional in holding titles simultaneously - but the coins do not show him doing this, so give the impression he was traditional without other evidence
Many temples happen to be to gods 'related' to Augustus, more a statement of his family than piety? He did not build all temples he claims, the Pantheon was built by Agrippa
Would people believe he restored tradition? They would be aware of rumours of immoral behaviour of him and his family, definitely aware of Feast of the Twelve Gods. More arrogant than moral? On their own though, visual sources lack negative portrayals
Does the imagery of Augustus as divine/saviour undermine Augustus in his role as priest? Priests ought to practice reverence to the gods, he is almost seen as one himself. Hardly humble/ moral/pious
Augustus as divine
Successful
Shows divine connections (Divi F on coins, Aureus 19BC, Forum, Prima Porta statue, Ara Pacis, Sebasteion, Kalabsha Temple, Temple of Divus Julius, Temple of Venus Genetrix)
Similarities to other gods (Aureus 19BC, Forum, Sebasteion, Temple of Palatine Apollo, Sardonyx cameo sculpture, agate ring stone 31-27BC)
Co-opted gods for his image (Denarius 31BC, Ara Pacis)
Presented as a god after death (Sebasteion, Sardonyx)
Not successful
Shown as human, links to human Caesar (Aureus 43BC, Prima Porta statue, Ara Pacis). Claiming divinity seems arrogant and hubristic, undermines image as priest? Not believed as there can't be living gods in Rome?
Are the gods he associates himself with positive? Aligning with Jupiter's power makes him seem a King, with Mars a warmonger, with Apollo a destroyer. Nike may be positive though
Co-option is perhaps clearer in literary sources, visual sources seem to suggest association and so don't make it quite as clear
Being presented as a god in imagery after his death loses some other elements like priest or saviour. May promote divine image but undermines 'Augustus' image as a whole?
Augustus as saviour
Successful
Protected the Roman state and people (Aureus 27BC, Denarius 31BC, Prima Porta statue, Forum, Ara Pacis, Mausoleum, Kalabsha Temple, Aureus 9-3BC)
Special moral example to follow (Aureus 27BC, Prima Porta statue, Head of Livia?, Ara Pacis, Mausoleum, Clipeus Virtutis, statues as priest)
Intermediary, sent by the gods (Denarius 31BC, title 'Augustus' and link to augurs on coins, Prima Porta statue, Forum, Ara Pacis, Kalabsha Temple, Sebasteion)
Not successful
Did he protect Rome? A dictator like Caesar, a warmonger for riches (Aureus 43BC, Temple of Mars Ultor, Ara Pacis, Sebasteion)
Morality image undermined by reality, the Feast of the Twelve Gods, didn't restore the Republic, just used images of him as a religious leader to further cement his power?
Shown as human/non-special (Aureus 43BC, Aureus 27BC, Prima Porta statue, Ara Pacis). Putting himself above others lacks humility, seems hubristic and arrogant
Key Questions
Which source(s) are most successful at portraying Augustus as priest/divine/saviour?
Are visual or literary sources more successful in portraying Augustus as a religious leader?
How successfully was Augustus' presentation of himself as a religious leader kept beyond his lifetime?
How convincing would Augustus' image of himself as a religious leader be to people in Rome and the empire?
Literary Sources
Augustus as priest
Successful
Augustus is noted for his religious titles (RG7, RG10, RG22, Elegy 4.6, Sue.31)
He built and restored many temples (RG19, RG20, RG21, Elegy 2.31, Elegy 4.6, Sue.29, Sue.31)
Augustus was portrayed a moral, pious figure (RG6, RG21, RG24, RG34, Ode 4.4, Ode 4.15, Car.Sae., Ovid, Sue.29, Sue.31, Sue.34, Sue.65)
Carried out traditional priestly roles (RG7, RG22, Ode 3.14?, Elegy 4.6, Sue.31)
Not successful
The fact that he holds as many as he does makes him seem untraditional. Seems like he is trying to monopolise religion as another branch of his power
He didn't restore/build all the temples he said he did (Agrippa's Pantheon, Sue.29)
Augustus was portrayed as immoral, or as a warmonger (Elegy 3.4, Elegy 3.12, Sue.9, Sue.11, Sue.26, Sue.65, Sue.68-71)
He carried out roles of a priest for his benefit (Sue.31) or to give his message (ludi seaculares). There are few references to him directly carrying out priestly duties in literary sources, perhaps showing them in visual sources is better
Augustus as divine
Successful
Emphasises his own divine connections (Ode 4.15, Car.Sae., Aeneid, Elegy 4.6, Ovid)
Similarities/associations with other gods (Ode 3.14, Ode 4.4, Ode 4.15, Car.Sae., Elegy 4.6, Ovid, Sue.95)
Co-opted gods for his image (RG11, RG12, Car.Sae.?)
Deified, presented as a god (RG9, RG10, Ode 4.4, Elegy 3.4, Ovid, Sue.57)
Not successful
Some sources undermine his relationship to Caesar and other gods (Ovid, Sue.7, Sue.8, Tacitus)
Not all the associations are positive, Hercules linked to Antony, Jupiter not positive in Ganymede myth (Ode 4.4), linked to Apollo the Destroyer (Elegy 4.6), link to Jupiter and Romulus gives impression of a king?
Visual sources may be better at creating the association and co-option of gods (e.g. Pax or Fortuna) with Augustus, easier to show in visual imagery than to tell in literary?
Literary sources that portray him as a god while still alive may make him seem hubristic. Later historians like Suetonius and Tacitus deal with Augustus the man, not the god
Augustus as saviour
Successful
He saves Rome from threats, allowing peace and prosperity to return (RG1, RG5, RG13, RG25-26, Ode 1.37, Ode 3.6 -> Car.Sae., Ode 4.15, Elegy 3.11, Elegy 4.6, Sue.22, Sue.28)
Special moral example for Romans to follow (RG6, RG21, RG24, RG34, Ode 4.4, Ode 4.15, Car.Sae., Ovid, Sue.29, Sue.31, Sue.34, Sue.65)
Intermediary, sent by the gods (Aeneid, Car.Sae., Elegy 4.6, Ovid)
Not successful
Didn't save Rome from threats, he added to the problem (RG3, RG27, RG30, Ode 3.14, Ode 4.15, Elegy 3.4, Elegy 3.12, Sue.9, Sue.17, Sue.28, Tacitus)
Shown as human/non-special, seen as a man by later historians. Perhaps this aspect of his image was better shown physically like in the Forum or on the Sebasteion
Augustus was portrayed as immoral, or as a warmonger (Elegy 3.4, Elegy 3.12, Sue.9, Sue.11, Sue.26, Sue.65, Sue.68-71)