By Michael Koortbojian
"This booklet examines the hot establishment of divinization that emerged as a political phenomenon on the finish of the Roman Republic with the deification of Julius Caesar. Michael Koortbojian addresses the myriad difficulties relating to Caesar's, and consequently Augustus', divinization, in a series of reports dedicated to the advanced personality of the recent imperial process. those investigations specialize in the vast spectrum of kinds - enormous, epigraphic, numismatic, and people of social ritual - used to symbolize the main novel imperial associations: divinization, a monarchial princeps, and a hereditary dynasty. all through, political and non secular iconography is enlisted to serve within the research of those new Roman associations, from their gradual emergence to their sluggish evolution and eventually their eventual conventionalization"-- Read more...
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Additional resources for The divinization of Caesar and Augustus: precedents, consequences, implications
15 Finally, consider Romulus - an unambiguously indigenous hero, yet one continually connected with his Greek counterparts. In some mid-Hellenistic accounts (Lycophron [early third century] and Eratosthenes [ca. 200]), he and his brother Remus were descendants of Aeneas, despite the obvious chronological discrepancy. In the vulgate, however, his near-miraculous vita — one of the twin T H E DIVINIZATION OF CAESAR AND AUGUSTUS offspring of Mars; abandoned by a king, discovered by shepherds, and finally acknowledged and restored to his rightful status; the founding of Rome, and the murder of his brother, Remus - concludes w i t h a paradoxical double ending.
A t least some of these "rationalizations," particularly those concerning the interpretation of the Romulean myth, are, arguably, of a piece w i t h a traditionalist view of early republican political organization. 17 It is the traditional role of these mythic personae i n the religious sphere, i n which these three figures' apotheoses take their rightful place, that is of p r i mary concern here. Which of them received cult at Rome? The Romans were 18 well accustomed to "making" new gods and offering them cult.
Indeed, the very archaism of all three of Rome's mythic founders both shrouded their presumedly original mortality i n the hazy distant past, and allowed a claim for the historicity of their apotheoses to languish at the boundary of public memory. C, the Romans of historical times first resolved to make a man a god. Not only would they need to procure a cult statue, but build a temple and establish a cult; how to proceed posed a clear dilemma, as we shall see. Neither the dim memories of the mythical past nor the expediencies of Clodius' attempt to establish his Libertas were apposite when the force of current events led the Senate, two years after his murder, to legally declare Julius Caesar a divinity — a divus.