In search of Auctoritas et Maiestas – the Flavian Dynasty and Religions
Vespasian and his sons were forced to create their own style of politics, and, in search of auctoritas and maiestas, they could not neglect the realm of religion. We should bear in mind that in the Roman world, religion was an integral and indispensable component of social and po- litical life. For these reasons, these representatives of the Roman Imperial Dynasty, just like their predecessors and successors, successfully used different forms of activity surpassing the narrow interpretation of the domain of religio, including massive building programmes, monetary policy or even poetry, to express devotion and respect for mores maiorum as well as to confi rm the legal- ity of their power by presenting the divine approval of their political strength. It seems legitimate to acknowledge that the Flavian era did not bring revolutionary changes in traditional religion. This clearly shows that the new dynasty was perfectly aware that one of the aspects of a well-functioning Rome was preservation of the ancestors' customs and a belief in divine protection which could ensure safety, strength and belief in the unity of the Empire.
Reversed epiphanies: roman emperors deserted by gods
According to Suetonius, the emperor Galba was twice visited by the goddess Fortuna in his dreams. At the second occasion, she withdrew her support, preceding Galba’s fall. This type of epiphany is rare for Roman emperors, but not unique. The emperor Domitian, too, was visited in his dream by his favourite goddess Minerva, who stated that she was about to abandon him. This article aims to place the passages discussing these dreams in a wider context of Roman ways of dealing with emperors and gods. It will argue that the closer the link between emperor and god was, the more important it became for the god to voluntarily withdraw before an emperor could be dethroned. In doing so, the article draws a parallel to the Roman notion of evocatio in order to understand these ‘reversed epiphanies’ in which gods appear solely to state that they are leaving.
Percussion marks on bone surfaces as a new diagnostic of hominid behaviour
Since stone tool cut marks and carnivore tooth marks were first described systematically on Plio-Pleistocene archaeological bone1,2, bone surface modification has played a prominent role in interpreting early archaeological site formation and hominid behaviour3–15. Here we introduce a new class of bone surface modification, which we call percussion marks. Percussion marks were produced during experimental breakage of marrow bones, and occur as pits or grooves impressed on a bone's surface by natural protrusions on the granitic hammerstone and anvil used. Although percussion marks can superficially mimic carnivore tooth marks, they nonetheless are closely associated with hammerstone impact notches and show consistent micromorphological features which distinguish them from tooth marks and other classes of bone surface modification. Given indications of prehistoric hammer-stone breakage of marrow bones1,7, an awareness of percussion marks is critical for accurately identifying the biological agents of bone modification at archaeological sites and provides a new diagnostic of carcass processing by hominids.