Analysis Of Augustus's Influence Of The Roman Empire

Alternatively, Augustus had to use extreme caution in his exercise of the cult within Rome. Despite holding immense political power, Roman biographer Suetonius argues, “…under the triumvirate, many of Augustus’ acts won him the hatred of the people” (Suetonius, 1931). Suetonius, who wrote from 69 – 122 AD, must be considered critically for his overly romantic and anecdote based accounts. However through his clear and impartial style that lacks the moralisations typically accompanying ancient historians, Suetonius presents a reliable perspective: suggesting Augustus had to err carefully in his use of power. This manifested in his use of the imperial cult. Suetonius’ assessment is confirmed by modern historian Duncan Fishwick, who following critical appraisal of primary sources, states Augustus

By fulfilling this position as chief priest of Rome, Augustus held “supreme authority over all matters both profane and sacred” (Dio, 1924). Likewise, his proximity to the gods was enhanced and person sacralised (Fishwick, 2014). Although the designed dwelling of the pontifex was the villa publica, Augustus remained in his Palatine residence. By doing so, Augustus made a section of his house public thereby “making his private household worships an official cult of the Roman State” (Taylor, 1931). In particular this worship included Genius of Augustus, guardian spirit of the household, and Lares, a traditional god (Fishwick, 2014). As Augustus revived Lares through public state festivals Lares Augustus was created. This cult was instilled among 265 urban neighborhoods and enabled viewed, street level worship of Augustus through this genius (Edmondson 2009, Fishwick 2014). The fact the cult was established within the State without opposition is a testament to Augustus’s subtle use of genius, reflecting his desire to use religion without comprising his political