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Suetonius describes the lives of Caesars according to categories such as antecedents, birth, career, achievements, morals, religion, appareance, and death. In my paper I examine the function of religion in The Deified Augustus of Suetonius. Firstly I list the places where phenomena concerning religion appear. Then I analyse the attitude of Augustus towards religions; e.g. he took dreams very seriously, and regarded certain auspices and omens as infallible. Suetonius treats the religious beliefs of Augustus long because he regards them as very important. Augustus wanted to enhance the sacred character of his principate, therefore he acquired membership in several priesthoods.

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The concise history of Rome, covering the 700 years from Romulus until Augustus and composed by an author with the cognomen Florus, is ranked since the Renaissance among the most often printed and most widely read ancient Latin prose works. But whereas this small work was until now commonly supposed to have been written by a “L. Annaeus” oder “P. Annius” Florus during the age of the emperor Trajan (or even later), the present article — based on four essays I have published already more than 20 years ago — demonstrates that almost the entire work was originally composed by a contemporary of Augustus, most likely by the same Iulius Florus to whom Horace addressed two famous letters (I 3 and II 2). We must, indeed, distinguish between two different versions of this work, namely on the one hand the genuine text edited by Iulius Florus, whose name appears as the author in the very important Codex Bambergensis (9th century), immediately after the consecration of the deceased Augustus (17 Sept. 14), and on the other hand a second edition prepared by an anonymous redactor in the era of Trajan (98–117), which was considered a revival of the Golden Age of Augustus; in addition, some further editions appeared later in the second century. All these new editions of Iulius Florus’s work contain just two crucial differences from his original text, namely two short interpolations in Iulius Florus’s preface: the short colon ut postea velut consenuerit, inserted into § 4, and the last sentence (§ 8), added to the original preface. Both interpolations, however, stand in marked contrast to the entire context of Florus’s composition. The main purpose of my article is, therefore, a reconstruction of the original form of Iulius Florus’s historical work, which contained not four or two books (as it is now generally assumed), but only one book, presented as a brevis tabella or breviarium of Roman history.

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Ausonius and Macrobius reflect both the positive image enjoyed by Augustus in the fourth century. They also illustrate the importance of Suetonius in Late Antiquity. The manner in which Ausone shows Augustus is not original. On the other hand Macrobius’Augustus, who is neither affected nor hieratic and supports mockery, implicitly contrasts by his conduct to the solemnity of the ceremony surrounding the emperors of the Lower Empire.

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The life-work of Augustus and its memory is usually illustrated by the Res gestae as well as the historical pieces of Tacitus, Suetonius and Cassius Dio. This cultural memory omits the Augustus-portrait of the chapters 147–150 of Book 7 of the Naturalis Historia, which summarize the life or more exactly the misfortunes of the life of Rome’s first emperor. This anti-Res gestae divi Augusti is unique not only in ancient literature but in the context of the Naturalis Historia as well. Critics have advocated different explanations. This paper is devoted to an analysis of these chapters in the context of the textual unit that organically contains them, and which culminates in them.

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Művészettörténeti Értesítő
Authors: Edina Zsupán, Árpád Mikó, Erika Kiss, Anna Jávor, and Bálint Ugry

, cortigiano, uomo di lettere e committente d’arte: un percorso nella cultura lombarda di meta quattrocento. Firenze 1997. 15 (2016. 03. 31

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Gellius entitled 'Attic Nights' (Noctes Atticae) and The Life of Emperors (De vita Cesarum) by Suetonius. 14 However, the author goes only so far as to indicate the sources without trying to argue the factual points. In fact, the author only notes

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sacrifice, instead citing Augustus's youthful ruthless and the absence of its repetition as proof he softened as he aged. 58 Suetonius and Dio qualify their reports with words like “there are those who say,” and “word has it

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