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If Augustus claims to be, as it is well-known, a new Romulus, he has also tried to set up his action and public image with regards to current collective representations related to other kings of Rome. Thus, his major religious policy helps him to become a new Numa, while particular attention he paid to priesthood, temple, and fecial rites get him as much closer to Tullus Hostilius than Ancus Marcius. As far as the second part of the royal period is concerned, it is much raised in his historical memory policy: his interest in Sibylline Books, but also in major projects carried out in Rome during his reign have contributed to see him as a new Tarquin, while censuses and both administrative and religious reorganisations of the Rome’s urban space the Princeps conducted remind us of a new Servius Tullius. Augustus systematically using the royal memory of Rome allowed him to hide the monarchical tropism of Hellenistic type of his regime under the guise of a return to oldest national traditions.

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