Imperial Cult

The imperial cult is a way to accustom the inhabitants of the empire , so different in culture and beliefs to respect the authority of Rome through a Emperor deified. Ceremonies are held in honor of the emperor. This is an opportunity for the community to be in processions to the sacrifices, banquets and all kinds of shows.

The function of high priest gives a sacred emperors. In addition to popular belief, Scipio Africanus , Marius and Sylla had a divine character. Caesar has developed around him a legend god claiming descent from Venus and Aeneas. From the beginning of the Empire, Augustus (-27 to 14) sets up the imperial cult. He deified Caesar and so, as his heir, and he rises above humanity. He said the son of Apollo. It uses the iconography and writers of his time Virgil and Horace for ideological purposes. The letters and the arts are well placed to serve the Augustan propaganda . The Senate plays an important role in the deification of the emperors. It was he who decides if the deceased is good and worthy of apotheosis.
From Caligula (37-41), all the emperors are placed under the auspices of a god. Caligula , Nero (54-68), Domitian (81-96) are particulary emperors mystics. Strongly influenced by currents from the East Messianic, they try their lifetime to be recognized as gods. These initiatives are however short-lived and after their death these emperors were regarded as tyrants and see sometimes, like Domitian, condemned their memory. However Claude received the apotheosis. As Augustus, they have dedicated their clergy. The sodalis Augustales become Augustales Claudiales. On the death of Vespasian (69-79) are created sodalis Flaviales which become Flaviales Titiales after the death of Titus (79-81) .
Worship is also a manifestation of love for the king and admiration for his stature. During an illness of Caligula, Roman dedicate their lives to healing. The objects of everyday life are readily decorated with images honoring the Emperor or his family. Countless epigraphic texts affirm the commitment to the Prince .

Changes in the imperial cult in the second century

The Antonine advance the imperial religion for essentially political reasons. Pliny says as Jupiter, the Emperor Trajan (98-117) contains the names of optimus and maximus. Dio of Prusa , a famous speaker develops the idea that Zeus deals only with the sky and his deputy on earth is the Emperor. Hadrian (117-138) is treated in Greek to Zeus Olympios. The trend towards the deification of emperors during their lifetime, therefore affirmed. Their special character is accentuated by the habit of Antonines to deify the dead after their family members. Trajan, adopted son of Nerva (96-98), is deify her natural father after his death. Hadrian and Antoninus (138-161) did the same after the death of their wives and Sabine Faustina . The official religion is organized. The imperial ideology is more philosophical aspects. The Emperor's success on its merits (Virtus) and divine protection . In Rome, a statue of the deified emperors by the Senate is placed in the temple of the division. A body of priests to them under the sodalis Hadrianales after Hadrian and sodalis antoniniani after Antonin. This is the last panel of this type created that is then responsible for the worship of all the emperors after Antonin. It therefore adds a new name to each new sodalis antoniniani Divus, hence the name antoniniani Veriani sodalis, sodalis antoniniani Mariani, sodalis antoniniani Aurelian ... which occur in the inscriptions . At provincial level, the imperial cult is the responsibility of the Concilium provincae, a council where every city of the province sends representatives . It can also be organized in some subdivisions of provinces. In the townships , a Flamen of Augustus is chosen decurions. College men of humble condition, subjects of the Empire or freedmen (the SEVIRI Augustales ) are also associated with the imperial cult. It is not uncommon for individuals to pay tribute to the emperor in their homes.

However, it is highly unlikely that the inhabitants of the Empire have believed that the Emperor was truly a god. This is more adulation than belief. Nor is there not a single ex-voto to the divinity of the emperors to thank them for healing or another. In private letters, the header is usually placed under the invocation of a deity, which is never the emperor. The sacrifices of worship are also not offered to the prince in person but to a god for the salvation of the prince or empire. Call god a man is hyperbole, but not absurd .

The imperial cult in the ^Third and ^Fourth Centuries

In the III ^century imperial ideology evolves. The emperors are for residents of the Empire as an intermediary between men and gods. In the official ideology, it is the only one who can ensure the prosperity and tranquility of the empire. Marks devotion subjects are very strong: epigraphic and monumental dedications, prostration before his person or his statue in his honor periodic games ... Proconsul in Africa, the dynasty of Severus , a native of this province is particularly beloved. But by ^mid-third century marks devotion vis--vis the imperial religion appear to be decreasing. The empire in this period is affected by periods of terrible war and economic recession. More concerned about their situation and have more confidence in the deification of the imperial person, Africans began to openly practice other religions like Christianity. Now Christians and Jews for example are rfractres official ceremonies in honor of Rome or the Genius of the Emperor who demanded sacrifice. The authority sees this as a mark of rebellion and those who refuse to participate are treated as traitors.

In the third quarter of the ^third century, Aurelian (270-275) renovates the imperial ideology to put at the service of absolute power by divine right. He thinks that his power comes not from his victories or his men but of God. This is the first emperor to profess a monotheistic belief, though non-Christian. He organized in Rome the worship of the sun, Sol Invictus . On his coins, you can find registration and deus dominus natus. We can see that the imperial cult evolved gradually transform Emperor living god. This also aims to give the emperor a legitimacy other than military victories .

Constantine (306-337) presents itself as a Christian after 324, probably having converted 312. But it remains high priest and continues to promote the imperial cult, while supporting the Christian religion. The ceremonial of the Roman ^fourth century continues to require kneeling at the feet of his sovereign. The imperial cult seems always necessary to express the loyalty of the inhabitants of the empire and their unity around the emperor.

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