1.
Ancient Rome
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In its many centuries of existence, the Roman state evolved from a monarchy to a classical republic and then to an increasingly autocratic empire. Through conquest and assimilation, it came to dominate the Mediterranean region and then Western Europe, Asia Minor, North Africa and it is often grouped into classical antiquity together with ancient Greece, and their similar cultures and societies are known as the Greco-Roman world. Ancient Roman civilisation has contributed to modern government, law, politics, engineering, art, literature, architecture, technology, warfare, religion, language and society. Rome professionalised and expanded its military and created a system of government called res publica, the inspiration for modern republics such as the United States and France. By the end of the Republic, Rome had conquered the lands around the Mediterranean and beyond, its domain extended from the Atlantic to Arabia, the Roman Empire emerged with the end of the Republic and the dictatorship of Augustus Caesar. 721 years of Roman-Persian Wars started in 92 BC with their first war against Parthia and it would become the longest conflict in human history, and have major lasting effects and consequences for both empires. Under Trajan, the Empire reached its territorial peak, Republican mores and traditions started to decline during the imperial period, with civil wars becoming a prelude common to the rise of a new emperor. Splinter states, such as the Palmyrene Empire, would divide the Empire during the crisis of the 3rd century. Plagued by internal instability and attacked by various migrating peoples, the part of the empire broke up into independent kingdoms in the 5th century. This splintering is a landmark historians use to divide the ancient period of history from the pre-medieval Dark Ages of Europe. King Numitor was deposed from his throne by his brother, Amulius, while Numitors daughter, Rhea Silvia, because Rhea Silvia was raped and impregnated by Mars, the Roman god of war, the twins were considered half-divine. The new king, Amulius, feared Romulus and Remus would take back the throne, a she-wolf saved and raised them, and when they were old enough, they returned the throne of Alba Longa to Numitor. Romulus became the source of the citys name, in order to attract people to the city, Rome became a sanctuary for the indigent, exiled, and unwanted. This caused a problem for Rome, which had a large workforce but was bereft of women, Romulus traveled to the neighboring towns and tribes and attempted to secure marriage rights, but as Rome was so full of undesirables they all refused. Legend says that the Latins invited the Sabines to a festival and stole their unmarried maidens, leading to the integration of the Latins, after a long time in rough seas, they landed at the banks of the Tiber River. Not long after they landed, the men wanted to take to the sea again, one woman, named Roma, suggested that the women burn the ships out at sea to prevent them from leaving. At first, the men were angry with Roma, but they realized that they were in the ideal place to settle. They named the settlement after the woman who torched their ships, the Roman poet Virgil recounted this legend in his classical epic poem the Aeneid
2.
Bird
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Birds, a subgroup of Reptiles, are the last living examples of Dinosaurs. Birds live worldwide and range in size from the 5 cm bee hummingbird to the 2.75 m ostrich. They rank as the class of tetrapods with the most living species, at ten thousand. Birds are the closest living relatives of crocodilians, the fossil record indicates that birds evolved from feathered ancestors within the theropod group of saurischian dinosaurs. True birds first appeared during the Cretaceous period, around 100 million years ago, Birds, especially those in the southern continents, survived this event and then migrated to other parts of the world while diversifying during periods of global cooling. Primitive bird-like dinosaurs that lie outside class Aves proper, in the broader group Avialae, have been found dating back to the mid-Jurassic period, around 170 million years ago. Birds have wings which are more or less developed depending on the species, the digestive and respiratory systems of birds are also uniquely adapted for flight. Some bird species of aquatic environments, particularly seabirds and some waterbirds, have evolved for swimming. Many species annually migrate great distances, Birds are social, communicating with visual signals, calls, and bird songs, and participating in such social behaviours as cooperative breeding and hunting, flocking, and mobbing of predators. The vast majority of species are socially monogamous, usually for one breeding season at a time, sometimes for years. Other species have breeding systems that are polygynous or, rarely, Birds produce offspring by laying eggs which are fertilised through sexual reproduction. They are usually laid in a nest and incubated by the parents, most birds have an extended period of parental care after hatching. Some birds, such as hens, lay eggs even when not fertilised, songbirds, parrots, and other species are popular as pets. Guano is harvested for use as a fertiliser, Birds prominently figure throughout human culture. About 120–130 species have become extinct due to human activity since the 17th century, human activity threatens about 1,200 bird species with extinction, though efforts are underway to protect them. Recreational birdwatching is an important part of the ecotourism industry, the first classification of birds was developed by Francis Willughby and John Ray in their 1676 volume Ornithologiae. Carl Linnaeus modified that work in 1758 to devise the taxonomic classification system currently in use, Birds are categorised as the biological class Aves in Linnaean taxonomy. Phylogenetic taxonomy places Aves in the dinosaur clade Theropoda, Aves and a sister group, the clade Crocodilia, contain the only living representatives of the reptile clade Archosauria
3.
Religion in ancient Rome
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The Romans thought of themselves as highly religious, and attributed their success as a world power to their collective piety in maintaining good relations with the gods. According to legends, most of Romes religious institutions could be traced to its founders, particularly Numa Pompilius, the Sabine second king of Rome, who negotiated directly with the gods. This archaic religion was the foundation of the mos maiorum, the way of the ancestors or simply tradition, as Rome came into contact with foreign cultures, and conquered them, foreign religions increasingly attracted devotees among Romans, who increasingly had ancestry from elsewhere in the Empire. The emperors promoted the Imperial cult around the empire, and this, ultimately, Roman polytheism was brought to an end with the adoption of Christianity as the official religion of the empire. The priesthoods of public religion were held by members of the elite classes, there was no principle analogous to separation of church and state in ancient Rome. During the Roman Republic, the men who were elected public officials might also serve as augurs. Priests married, raised families, and led politically active lives, Julius Caesar became pontifex maximus before he was elected consul. The augurs read the will of the gods and supervised the marking of boundaries as a reflection of universal order, Roman religion was thus practical and contractual, based on the principle of do ut des, I give that you might give. Even the most skeptical among Romes intellectual elite such as Cicero, for ordinary Romans, religion was a part of daily life. Each home had a shrine at which prayers and libations to the familys domestic deities were offered. Neighborhood shrines and sacred such as springs and groves dotted the city. The Roman calendar was structured around religious observances, women, slaves, and children all participated in a range of religious activities. The Romans are known for the number of deities they honored. The Romans looked for common ground between their major gods and those of the Greeks, adapting Greek myths and iconography for Latin literature, etruscan religion was also a major influence, particularly on the practice of augury. The mysteries, however, involved exclusive oaths and secrecy, conditions that conservative Romans viewed with suspicion as characteristic of magic, conspiratorial, or subversive activity. Sporadic and sometimes brutal attempts were made to suppress religionists who seemed to threaten traditional morality and unity, one way that Rome incorporated diverse peoples was by supporting their religious heritage, building temples to local deities that framed their theology within the hierarchy of Roman religion. Inscriptions throughout the Empire record the worship of local and Roman deities. Because Romans had never been obligated to one god or one cult only
4.
Glossary of ancient Roman religion
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The vocabulary of ancient Roman religion was highly specialized. Its study affords important information about the religion, traditions and beliefs of the ancient Romans and this legacy is conspicuous in European cultural history in its influence on later juridical and religious vocabulary in Europe, particularly of the Western Church. For theonyms, or the names and epithets of gods, see List of Roman deities, for public religious holidays, see Roman festivals. For temples see the List of Ancient Roman temples, individual landmarks of religious topography in ancient Rome are not included in this list, see Roman temple. The verb abominari was a term of augury for an action that rejects or averts an unfavourable omen indicated by a signum, the noun is abominatio, from which English abomination derives. At the taking of formally solicited auspices, the observer was required to acknowledge any potentially bad sign occurring within the templum he was observing, regardless of the interpretation. He might, however, take actions in order to ignore the signa, including avoiding the sight of them. The latter tactic required promptness, wit and skill based on discipline, thus the omen had no validity apart from the observation of it. The aedes was the place of a god. It was thus a structure that housed the image, distinguished from the templum or sacred district. Aedes is one of several Latin words that can be translated as shrine or temple, for instance, the Temple of Vesta, as it is called in English, was in Latin an aedes. See also the diminutive aedicula, a small shrine, in his work On Architecture, Vitruvius always uses the word templum in the technical sense of a space defined through augury, with aedes the usual word for the building itself. The design of an aedes, he writes, should be appropriate to the characteristics of the deity. Thus in theory, though not always in practice, architectural aesthetics had a theological dimension, the word aedilis, a public official, is related by etymology, among the duties of the aediles was the overseeing of public works, including the building and maintenance of temples. The temple of Flora, for instance, was built in 241 BC by two aediles acting on Sibylline oracles, the plebeian aediles had their headquarters at the aedes of Ceres. In religious usage, ager was terrestrial space defined for the purposes of augury in relation to auspicia, there were five kinds of ager, Romanus, Gabinus, peregrinus, hosticus and incertus. The ager Romanus originally included the space outside the pomerium. According to Varro, the ager Gabinus pertained to the circumstances of the oppidum of Gabii
5.
Vestal Virgin
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In ancient Rome, the Vestals or Vestal Virgins were priestesses of Vesta, goddess of the hearth. The College of the Vestals and its well-being were regarded as fundamental to the continuance and they cultivated the sacred fire that was not allowed to go out. Livy, Plutarch, and Aulus Gellius attribute the creation of the Vestals as a state-supported priestesshood to king Numa Pompilius, according to Livy, Numa introduced the Vestals and assigned them salaries from the public treasury. Livy also says that the priestesshood of Vesta had its origins at Alba Longa, the 2nd century antiquarian Aulus Gellius writes that the first Vestal taken from her parents was led away in hand by Numa. Plutarch attributes the founding of the Temple of Vesta to Numa, ambrose alludes to a seventh in late antiquity. Numa also appointed the pontifex maximus to watch over the Vestals, the first Vestals, according to Varro, were named Gegania, Veneneia, Canuleia, and Tarpeia. In myth, Tarpeia, daughter of Spurius Tarpeius, was portrayed as traitorous, the Vestals became a powerful and influential force in the Roman state. When Sulla included the young Julius Caesar in his proscriptions, the Vestals interceded on Caesars behalf, augustus included the Vestals in all major dedications and ceremonies. They were held in awe, and attributed certain magical powers and this gift was preserved inviolate till the time of the degenerate moneychangers, who diverted the maintenance of sacred chastity into a fund for the payment of base porters. A public famine ensued on this act, and a bad harvest disappointed the hopes of all the provinces and it was sacrilege which rendered the year barren, for it was necessary that all should lose that which they had denied to religion. The College of the Vestals was disbanded and the fire extinguished in 394. Zosimus records how the Christian noblewoman Serena, niece of Theodosius, entered the temple and took from the statue of the goddess a necklace and placed it on her own neck. An old woman appeared, the last of the Vestals, who proceeded to rebuke Serena, according to Zosimus, Serena was then subject to dreadful dreams predicting her own untimely death. The chief Vestal oversaw the efforts of the Vestals, and was present in the College of Pontiffs, the Vestalis Maxima Occia presided over the Vestals for 57 years, according to Tacitus. The last known chief vestal was Coelia Concordia, who stepped down in 394 with the disbanding of the College of the Vestals, the Vestalium Maxima was the most important of Romes high priestesses. The Flaminica Dialis and the regina sacrorum each held unique responsibility for religious rites. According to Plutarch, there were only two Vestal Virgins when Numa began the College of the Vestals and this number later increased to four, and then to six. It has been suggested by some authorities that a seventh was added later, the Vestals were committed to the priestesshood before puberty and sworn to celibacy for a period of 30 years
6.
Imperial cult (ancient Rome)
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The Imperial cult of ancient Rome identified emperors and some members of their families with the divinely sanctioned authority of the Roman State. Augustuss reforms transformed Romes Republican system of government to a de facto monarchy, couched in traditional Roman practices, the princeps was expected to balance the interests of the Roman military, Senate and people, and to maintain peace, security and prosperity throughout an ethnically diverse empire. A deceased emperor held worthy of the honor could be voted a state divinity by the Senate, in the development of Imperial rule from Principate to Dominate, the role of the Senate was increasingly marginalised and military loyalty became the key to Imperial authority. The Imperial cult was inseparable from that of Romes official deities, whose cult was essential to Romes survival, Traditional cult was a focus of Imperial revivalist legislation under Decius and Diocletian. Christian apologists and martyrologists saw the cult of the Emperor as a particularly offensive instrument of pagan impiety and it therefore became a focus of theological and political debate during the ascendancy of Christianity under Constantine I. The emperor Julian failed to reverse the declining support for Romes official religious practices, Romes traditional gods and Imperial cult were officially abandoned. However, many of the rites, practices and status distinctions that characterized the cult to emperors were perpetuated in the theology, for five centuries, the Roman Republic did not give worship to any historic figure, or any living man, although surrounded by divine and semi-divine monarchies. Romes legendary kings had been its masters, with their removal, Republican Romans could identify Romulus, similarly, Aeneas was worshipped as Jupiter Indiges. The aristocrats who held almost all Roman magistracies, and thereby occupied almost all of the Senate, among the highest of honors was the triumph. The triumphator rode in a chariot, bearing divine emblems, in a supposed to be inherited from the ancient kings of Rome. Whatever his personal ambitions, his victory and his triumph alike served the Roman Senate, people, in private life, however, tradition required that some human beings be treated as more or less divine, cult was due from familial inferiors to their superiors. A client could call his patron Jupiter on earth, the dead, collectively and individually, were gods of the underworld or afterlife. A prominent clan might claim divine influence and quasi-divine honors for its leader, death masks were made for all notable Romans and were displayed in the atria of their houses, they were used to represent their ghostly presence at family funerals. The mask of Scipio Africanus, Cornelias father and victor over Hannibal, was stored in the temple of Jupiter, a tradition arose in the centuries after his death that Africanus had been inspired by prophetic dreams, and was himself the son of Jupiter. There are several cases of unofficial cult directed at men viewed as saviors and this celebration, in Spain, featured a lavish banquet with local and imported delicacies, and a mechanical statue of Victory to crown Metellus, who wore a triumphators toga picta for the occasion. These festivities were organized by the quaestor Gaius Urbinus, but were not acts of the state, Metellus liked all this, but his older and pious contemporaries thought it arrogant and intolerable. After Gaius Marius defeated the Teutones, private citizens would offer food and drink to him alongside their household gods, when the Romans began to dominate large parts of the Greek world, Romes senior representatives there were given the same divine honours as were Hellenistic rulers. There were similar instances of divine cult to humans in the century, although some rulers, like Agesilaus
7.
Sulla
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Lucius Cornelius Sulla Felix, known commonly as Sulla, was a Roman general and statesman. He had the distinction of holding the office of consul twice, Sulla was a skillful general, achieving numerous successes in wars against different opponents, both foreign and Roman. He was awarded a crown, the most prestigious Roman military honor. Sullas dictatorship came during a point in the struggle between optimates and populares, the former seeking to maintain the Senates oligarchy, and the latter espousing populism. In a dispute over the army command Sulla unconstitutionally marched his armies into Rome. Sullas ascension was also marked by purges in proscriptions. After seeking election to and holding a second consulship, he retired to private life, later leaders like Julius Caesar would follow his precedent in attaining political power through force. In Plutarchs Parallel Lives Sulla is paired with the Spartan general, in older sources, his name may be found as Sylla. This is a Hellenism, like sylva for classical Latin silva, lacking ready money, Sulla spent his youth amongst Rome’s comics, actors, lute-players, and dancers. It seems certain that Sulla received a good education, sallust declares him well-read and intelligent, and he was fluent in Greek, which was a sign of education in Rome. Rome declared war on Jugurtha in 111 BC, but for five years Roman legions under Quintus Caecilius Metellus were unsuccessful, Gaius Marius, a lieutenant of Metellus, saw an opportunity to usurp his commander and fed rumors of incompetence and delay to the publicani in the region. These machinations caused calls for Metelluss removal, despite delaying tactics by Metellus, Marius was elected consul and took over the campaign while Sulla was nominated quaestor to him. He had persuaded Jugurthas father-in-law, King Bocchus I of Mauretania and it was a dangerous operation from the first, with King Bocchus weighing up the advantages of handing Jugurtha over to Sulla or Sulla over to Jugurtha. The publicity attracted by this feat boosted Sullas political career, a gilded equestrian statue of Sulla donated by King Bocchus was erected in the Forum to commemorate his accomplishment. Although Sulla had engineered this move, as Sulla was serving under Marius at the time, in 104 BC, the migrating Germanic-Celtic alliance headed by the Cimbri and the Teutones seemed to be heading for Italy. As Marius was the best general Rome had, the Senate allowed him to lead the campaign against them, Sulla served on Marius staff as tribunus militum during the first half of this campaign. Finally, with those of his colleague, proconsul Quintus Lutatius Catulus, Marius forces faced the enemy tribes at the Battle of Vercellae in 101 BC. Sulla had by this time transferred to the army of Catulus to serve as his legatus, victorious at Vercellae, Marius and Catulus were both granted triumphs as the co-commanding generals
8.
Roman consul
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A consul was the highest elected political office of the Roman Republic, and the consulship was considered the highest level of the cursus honorum. Each year, two consuls were elected together, to serve for a one-year term, the consuls alternated in holding imperium each month, and a consuls imperium extended over Rome, Italy, and the provinces. Originally, consuls were called praetors, referring to their duties as the military commanders. By at least 300 BC the title of Consul was being used, in Greek, the title was originally rendered as στρατηγός ὕπατος, strategos hypatos, and later simply as ὕπατος. The consul was believed by the Romans to date back to the establishment of the Republic in 509 BC. These remained in place until the office was abolished in 367/366 BC, consuls had extensive powers in peacetime, and in wartime often held the highest military command. Additional religious duties included certain rites which, as a sign of their formal importance, consuls also read auguries, an essential step before leading armies into the field. Two consuls were elected each year, serving together, each with power over the others actions. It is thought that only patricians were eligible for the consulship. Consuls were elected by the Comitia Centuriata, which had a bias in its voting structure which only increased over the years from its foundation. If a consul died during his term or was removed from office, a consul elected to start the year - called a consul ordinarius - held more prestige than a suffect consul, partly because the year would be named for ordinary consuls. The first plebeian consul, Lucius Sextius, was elected the following year and it is possible that only the chronology has been distorted, but it seems that one of the first consuls, Lucius Junius Brutus, came from a plebeian family. Another possible explanation is that during the 5th century social struggles, during times of war, the primary qualification for consul was military skill and reputation, but at all times the selection was politically charged. With the passage of time, the became the normal endpoint of the cursus honorum. When Lucius Cornelius Sulla regulated the cursus by law, the age of election to consul became. Beginning in the late Republic, after finishing a year, a former consul would usually serve a lucrative term as a proconsul. The most commonly chosen province for the proconsulship was Cisalpine Gaul, throughout the early years of the Principate although the consuls were still formally elected by the Comitia Centuriata, they were in fact nominated by the princeps. It was a post that would be occupied by a man halfway through his career, in his early thirties for a patrician, emperors frequently appointed themselves, or their protégés or relatives, consuls, even without regard to the age requirements
9.
Roman triumph
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He rode in a four-horse chariot through the streets of Rome in unarmed procession with his army, captives, and the spoils of his war. At Jupiters temple on the Capitoline Hill, he offered sacrifice, inevitably, the triumph offered extraordinary opportunities for self-publicity, besides its religious and military dimensions. From the Principate onwards, the reflected the Imperial order. The triumph was consciously imitated by medieval and later states in the royal entry, in Republican Rome, truly exceptional military achievement merited the highest possible honours, which connected the vir triumphalis to Romes mythical and semi-mythical past. In effect, the general was close to being king for a day and he was drawn in procession through the city in a four-horse chariot, under the gaze of his peers and an applauding crowd, to the temple of Capitoline Jupiter. The spoils and captives of his victory led the way, his armies followed behind, once at the Capitoline temple, he sacrificed two white oxen to Jupiter and laid tokens of his victory at Jupiters feet, dedicating his victory to the Roman Senate, people, and gods. Triumphs were tied to no particular day, season, or religious festival of the Roman calendar, most seem to have been celebrated at the earliest practicable opportunity, probably on days that were deemed auspicious for the occasion. Tradition required that, for the duration of a triumph, every temple was open, the ceremony was thus, in some sense, shared by the whole community of Roman gods, but overlaps were inevitable with specific festivals and anniversaries. Some may have been coincidental, others were designed, Pompey postponed his third and most magnificent triumph for several months to make it coincide with his own dies natalis. Religious dimensions aside, the focus of the triumph was the general himself, the ceremony promoted him – however temporarily – above every mortal Roman. This was an opportunity granted to very few, from the time of Scipio Africanus, the triumphal general was linked to Alexander and the demi-god Hercules, who had laboured selflessly for the benefit of all mankind. His sumptuous triumphal chariot was bedecked with charms against the possible envy, in some accounts, a companion or public slave would remind him from time to time of his own mortality. This is probably so for the earliest legendary and later semi-legendary triumphs of Romes regal era, as Romes population, power, influence, and territory increased, so did the scale, length, variety, and extravagance of its triumphal processions. The procession mustered in the space of the Campus Martius probably well before first light. Triumphal processions were notoriously long and slow, the longest could last for two or three days, and possibly more, and some may have been of greater length than the route itself, some ancient and modern sources suggest a fairly standard processional order. First came the captive leaders, allies, and soldiers walking in chains. Next in line, all on foot, came Romes senators and magistrates, followed by the generals lictors in their red war-robes, their fasces wreathed in laurel, then the general in his four-horse chariot. A companion, or a slave, might share the chariot with him or, in some cases
10.
Augustus
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Augustus was the founder of the Roman Principate and considered the first Roman emperor, controlling the Roman Empire from 27 BC until his death in AD14. He was born Gaius Octavius into an old and wealthy equestrian branch of the plebeian gens Octavia and his maternal great-uncle Julius Caesar was assassinated in 44 BC, and Octavius was named in Caesars will as his adopted son and heir, then known as Octavianus. He, Mark Antony, and Marcus Lepidus formed the Second Triumvirate to defeat the assassins of Caesar, following their victory at the Battle of Philippi, the Triumvirate divided the Roman Republic among themselves and ruled as military dictators. The Triumvate was eventually torn apart by the ambitions of its members. Lepidus was driven into exile and stripped of his position, in reality, however, he retained his autocratic power over the Republic as a military dictator. By law, Augustus held a collection of powers granted to him for life by the Senate, including supreme military command, and it took several years for Augustus to develop the framework within which a formally republican state could be led under his sole rule. He rejected monarchical titles, and instead called himself Princeps Civitatis, the resulting constitutional framework became known as the Principate, the first phase of the Roman Empire. The reign of Augustus initiated an era of peace known as the Pax Romana. Augustus dramatically enlarged the Empire, annexing Egypt, Dalmatia, Pannonia, Noricum, and Raetia, expanding possessions in Africa, expanding into Germania, beyond the frontiers, he secured the Empire with a buffer region of client states and made peace with the Parthian Empire through diplomacy. Augustus died in AD14 at the age of 75 and he probably died from natural causes, although there were unconfirmed rumors that his wife Livia poisoned him. He was succeeded as Emperor by his adopted son Tiberius, Augustus was known by many names throughout his life, At birth, he was named Gaius Octavius after his biological father. Historians typically refer to him simply as Octavius between his birth in 63 until his adoption by Julius Caesar in 44 BC, upon his adoption, he took Caesars name and became Gaius Julius Caesar Octavianus in accordance with Roman adoption naming standards. He quickly dropped Octavianus from his name, and his contemporaries referred to him as Caesar during this period, historians. In 27 BC, following his defeat of Mark Antony and Cleopatra and it is the events of 27 BC from which he obtained his traditional name of Augustus, which historians use in reference to him from 27 BC until his death in AD14. While his paternal family was from the town of Velletri, approximately 40 kilometres from Rome and he was born at Ox Head, a small property on the Palatine Hill, very close to the Roman Forum. He was given the name Gaius Octavius Thurinus, his cognomen possibly commemorating his fathers victory at Thurii over a band of slaves. Due to the nature of Rome at the time, Octavius was taken to his fathers home village at Velletri to be raised. Octavius only mentions his fathers equestrian family briefly in his memoirs and his paternal great-grandfather Gaius Octavius was a military tribune in Sicily during the Second Punic War
11.
Marcus Aemilius Lepidus (triumvir)
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Marcus Aemilius Lepidus, was a Roman patrician who was triumvir with Octavian and Mark Antony, and the last Pontifex Maximus of the Roman Republic. Lepidus had previously been an ally of Julius Caesar. Though he was a military commander and proved a useful partisan of Caesar. He typically appears as a figure in depictions of the events of the era. While some scholars have endorsed this view, others argue that the evidence is insufficient to discount the distorting effects of propaganda by his opponents, principally Cicero and, later, Augustus. Lepidus was the son of Marcus Aemilius Lepidus, his mother may have been a daughter of Lucius Appuleius Saturninus and his brother was Lucius Aemilius Lepidus Paullus. His father was the first leader of the populares faction after the death of Sulla. Lepidus married Junia Secunda, sister of Marcus Junius Brutus and Junia Tertia, Lepidus and Junia Secunda had at least one child, Marcus Aemilius Lepidus the Younger. Lepidus joined the College of Pontiffs as a child and he started his cursus honorum as triumvir monetalis, overseeing the minting of coins, from c. Lepidus soon became one of Julius Caesars greatest supporters and he was appointed as a praetor in 49 BC, being placed in charge of Rome while Caesar defeated Pompey in Greece. He secured Caesars appointment as dictator, a position Caesar used to get elected as Consul. Lepidus was rewarded with the position of Proconsul in the Spanish province of Hispania Citerior, while in Spain Lepidus was called upon to act to quell a rebellion against Quintus Cassius Longinus, governor of neighbouring Hispania Ulterior. Lepidus refused to support Cassius, who had created opposition to Caesars regime by his corruption and he negotiated a deal with the rebel leader, quaestor Marcellus, and helped defeat an attack by the Mauretanian king Bogud. Cassius and his supporters were allowed to leave and order was restored, Caesar and the Senate were sufficiently impressed by Lepdiuss judicial mixture of negotiation and surgical military action that they granted him a Triumph. Lepidus was rewarded with the consulship in 46 BC after the defeat of the Pompeians in the East, Caesar also made Lepidus magister equitum, effectively his deputy. Caesar appears to have had confidence in Lepidus than in Mark Antony to keep order in Rome. Lepidus appears to have been shocked when Antony provocatively offered Caesar a crown at the Lupercalia festival. When in February 44 BC Caesar was elected dictator for life by the senate, the brief alliance in power of Caesar and Lepidus came to a sudden end when Caesar was assassinated on March 1544 BC
12.
Pontifex Maximus
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The Pontifex Maximus was the high priest of the College of Pontiffs in ancient Rome. This was the most important position in the ancient Roman religion, open only to patricians until 254 BC, a distinctly religious office under the early Roman Republic, it gradually became politicized until, beginning with Augustus, it was subsumed into the Imperial office. Its last use with reference to the emperors is in inscriptions of Gratian who, however, although the most influential office within Roman priesthood, the pontifex maximus was ranked the fifth in the ranking of the highest Roman priests, behind the rex sacrorum and the flamines maiores. It is not included in the Popes official titles, but appears on buildings, monuments and coins of popes of Renaissance, according to the usual interpretation, the term pontifex literally means bridge-builder, maximus literally means greatest. However, it was understood in its symbolic sense as well. The last derivation is mentioned also by Varro, who rejected it, others have held that the word was originally pompifex. The word pons originally meant way and pontifex would thus mean maker of roads, another opinion is that the word is a corruption of a similar-sounding but etymologically unrelated Etruscan word for priest. Yet another hypothesis considers the word as a loan from the Sabine language, in which it would mean a member of a college of five, from Osco-Umbrian ponte, the pontifex would thence be a member of a sacrificial college known as pomperia. The term ἀρχιερεύς is used in the Septuagint text of the Old Testament, the Collegium Pontificum was the most important priesthood of ancient Rome. The foundation of this college and the office of Pontifex Maximus is attributed to the second king of Rome. Much of what is known about the Regal period in Roman history is semi-legendary or mythical, the Collegium presumably acted as advisers to the rex in religious matters. The collegium was headed by the pontifex maximus, and all the pontifices held their office for life, Numa is said to have founded Roman religion after dedicating an altar on the Aventine Hill to Jupiter Elicius and consulting the gods by means of augury. Numa wrote down and sealed these religious instructions, and gave them to the first Pontifex Maximus, in the Roman Republic, the Pontifex Maximus was the highest office in the state religion of ancient Rome and directed the College of Pontiffs. The rex sacrorum was explicitly deprived of military and political power, the official residence of the Pontifex Maximus was the Domus Publica which stood between the House of the Vestal Virgins and the Via Sacra, close to the Regia, in the Roman Forum. His religious duties were carried out from the Regia, unless the pontifex maximus was also a magistrate at the same time, he was not allowed to wear the toga praetexta, i. e. toga with the purple border. The Pontifex was not simply a priest and he had both political and religious authority. It is not clear which of the two came first or had the most importance, in practice, particularly during the late Republic, the office of Pontifex Maximus was generally held by a member of a politically prominent family. It was a position mainly for the great prestige it conferred on the holder, Julius Caesar became pontifex in 73 BC
Chisholm, Hugh, ed. (1911). "Augurs". Encyclopædia Britannica. 2 (11th ed.). Cambridge University Press. pp. 903–904.
Chisholm, Hugh, ed. (1911). "