Chapter 6 – Roman Civilization
The Roman Republic
Learning Objectives
- Describe key developments and societal changes during the time of Roman civilization.
- Describe how developments in culture, law, religion, and architecture affect the development of the Roman civilization.
Organization of the Roman Republic
Initially, after the fall of the monarchy, the Republic fell under the control of the great families – the patricians, coming from the word patres or fathers. Only these great families could hold political or religious offices. The remaining citizens or plebians had no political authority although many of them were as wealthy as the patricians. However, much to the dismay of the patricians, this arrangement could not and would not last.
Tensions between the two classes continued to grow, especially since the poorer residents of the city provided the bulk of the army. They asked themselves why they should fight in a war if all of the profits go to the wealthy. Finally, in 494 BCE the plebeians went on strike, gathering outside Rome and refusing to move until they were granted representation; this was the famed Conflict of Orders or the First Succession of the Plebs. The strike worked, and the plebeians would be rewarded with an assembly of their own – the Concilium Plebis or Council of the Plebs.
Although the government of Rome could never be considered a true democracy, it did provide many of its citizens (women excluded) with a say in how their city was ruled. Through their rebellion, the plebeians had entered into a system where power lay in a number of magistrates (the cursus honorum) and various assemblies. This executive power or imperium resided in two consuls. Elected by the Comitia Centuriata, a consul ruled for only one year, presiding over the Senate, proposing laws, and commanding the armies. Uniquely, each consul could veto the decision of the other. After his term was completed, he could become a pro-consul, governing one of the republic’s many territories, which was an appointment that could make him quite wealthy.
In 450 BCE the Twelve Tables were enacted in order to appease a number of plebian concerns. It became the first recorded Roman law code. The Tables tackled domestic problems with an emphasis on both family life and private property. For instance, plebeians were not only prohibited from imprisonment for debt but also granted the right to appeal a magistrate’s decision. Later, plebeians were even allowed to marry patricians and become consuls. Over time the rights of the plebeians continued to increase. In 287 BCE, the Lex Hortensia declared that all laws passed by the Concilium Plebis were binding to both plebeians and patricians.
Key Takeaways
- The plebeians went on strike; this was the famed Conflict of Orders or the First Succession of the Plebs. The strike worked, and the plebeians would be rewarded with an assembly of their own of the of the Plebs.
- The Twelve Tables were enacted in order to appease a number of plebian concerns. It became the first recorded Roman law code.
Roman Art During the Republic
Early Roman art was influenced by the art of Greece and that of the neighboring Etruscans, themselves greatly influenced by their Greek trading partners. As the expanding Roman Republic began to conquer Greek territory, its official sculpture became largely an extension of the Hellenistic style, with its departure from the idealized body and flair for the dramatic. This is partly due to the large number of Greek sculptors working within Roman territory.
However, Roman sculpture during the Republic departed from the Greek traditions in several ways:
- It was the first to feature a new technique called continuous narration.
- Commoners, including freedmen, could commission public art and use it to cast their professions in a positive light.
- Portraiture throughout the Republic celebrated old age with its verism, namely, strict naturalistic representation: a hyper-realistic portrayal of the subject’s facial characteristics.
- In the closing decades of the Republic, Julius Caesar counteracted traditional propriety by becoming the first living person to place his own portrait on a coin.
In the examples that follow, the patrons use these techniques to promote their status in society. (66)
The Altar of Domitius Ahenobarbus
Despite its most common title, the Altar of Domitius Ahenobarbus (late second century BCE) was more likely a base intended to support cult statues in the cella of a Temple of Neptune (Poseidon) located in Rome on the Field of Mars. The frieze is the second oldest Roman bas-relief currently known.
Domitius Ahenobarbus, a naval general, likely commissioned the altar and the temple in gratitude of a naval victory between 129 and 128 BCE. The reliefs combine mythology and contemporary civic life.
One panel of the altar depicts the census, a uniquely Roman event of contemporary civic life. It is one of the earliest reliefs sculpted in continuous narration, in which the viewer reads from left to right the recording of the census, the purification of the army before the altar of Mars, and the levy of the soldiers.
The other three panels depict the mythological wedding of Neptune and Amphitrite. At the center of his scene, Neptune and Amphitrite are seated in a chariot drawn by two Tritons (messengers of the sea) who dance to music. They are accompanied by a multitude of fantastic creatures, Tritons, and Nereides (sea nymphs) who form a retinue for the wedding couple, which, like the census scene, can be read from left to right.
At the left, a Nereid riding on a sea-bull carries a present. Next, Amphitrite’s mother Doris advances towards the couple, mounted on a hippocampus (literally, a sea horse) and holding wedding torches in each hand to light the procession’s way. Eros hovers behind her. Behind the wedding couple, a Nereid riding a hippocampus carries another present. (66)
Portraiture
Roman portraiture during the Republic is identified by its considerable realism, known as veristic portraiture. Verism refers to a hyper-realistic portrayal of the subject’s facial characteristics. The style originated from Hellenistic Greece; however, its use in the Roman Republic is due to Roman values, customs, and political life.
As with other forms of Roman art, portraiture borrowed certain details from Greek art but adapted these to their own needs. Veristic images often show their male subjects with receding hairlines, deep winkles, and even with warts. While the faces of the portraits often display incredible detail and likeness, the subjects’ bodies are idealized and do not correspond to the age shown in the face. (66)
The popularity and usefulness of verism appears to derive from the need to have a recognizable image. Veristic portrait busts provided a means of reminding people of distinguished ancestors or of displaying one’s power, wisdom, experience, and authority. Statues were often erected of generals and elected officials in public forums — and a veristic image ensured that a passerby would recognize the person when they actually saw them.
The use of veristic portraiture began to diminish in the first century BCE. During this time, civil wars threatened the empire, and individual men began to gain more power. The portraits of Pompey the Great and Julius Caesar, two political rivals who were also the most powerful generals in the Republic, began to change the style of the portraits and their use.
The portraits of Pompey are not fully idealized, nor were they created in the same veristic style of Republican senators. Pompey borrowed a specific parting and curl of his hair from Alexander the Great. This similarity served to link Pompey visually with the likeness of Alexander and to remind people that he possessed similar characteristics and qualities. (66)
The portraits of Julius Caesar are more veristic than those of Pompey. Despite staying closer to stylistic convention, Caesar was the first man to mint coins with his own likeness printed on them. In the decades prior to this, it had become increasingly common to place an illustrious ancestor on a coin, but putting a living person—especially oneself—on a coin departed from Roman propriety. By circulating coins issued with his image, Caesar directly showed the people that they were indebted to him for their own prosperity and therefore should support his political pursuits.
Roman Architecture During the Republic
Roman architecture began as an imitation of Classical Greek architecture but eventually evolved into a new style. Unfortunately, almost no early Republican buildings remain intact. The earliest substantial remains date to approximately 100 BCE.
Innovations such as improvements to the round arch and barrel vault, as well as the inventions of concrete and the true hemispherical dome, allowed Roman architecture to become more versatile than its Greek predecessors. While the Romans were reluctant to abandon classical motifs, they modified their temple designs by abandoning pedimental sculptures, altering the traditional Greek peripteral colonnades, and opting for central exterior stairways.
Likewise, although Roman architects did not abandon traditional column orders, they did modify them with the Tuscan, Roman Ionic, and Composite orders. This diagram shows the Greek orders on the left and their Roman modifications on the right. (67)
Roman Temples
Most Roman temples derived from Etruscan prototypes. Like Etruscan temples, Roman temples are frontal with stairs that lead up to a podium, and a deep portico filled with columns. They are also usually rectilinear, and the interiors consist of at least one cella that contained a cult statue.
If multiple gods were worshiped in one temple, each god would have its own cella and cult image. For example, Capitolia — the temples dedicated to the Capitoline Triad — would always be built with three cellae, one for each god of the triad: Jupiter, Juno, and Minerva.
Roman temples were typically made of brick and concrete and then faced in either marble or stucco. Engaged columns (columns that protrude from walls like reliefs) adorn the exteriors of the temples. This creates an effect of columns completely surrounding a cella, an effect known as psuedoperipteral. The altar, used for sacrifices and offerings, always stood outside in front of the temple (67)
While most Roman temples followed this typical plan, some were dramatically different. At times, the Romans erected round temples that imitated the Greek tholos. Examples can be found in the Temple of Hercules Victor (late second century BCE), in the Forum Boarium in Rome. The temple consists a circular cella within a concentric ring of 20 Corinthian columns. Like its Etruscan predecessors, the temple rests on a tufa foundation. Its original roof and architrave are now lost. (67)
Concrete
The Romans perfected the recipe for concrete during the third century BCE by mixing together water, lime, and pozzolana, volcanic ash mined from the countryside surrounding Mt. Vesuvius. Concrete became the primary building material for the Romans, and it is largely the reason that they were such successful builders.
Most Roman buildings were built with concrete and brick that was then covered in façade of stucco, expensive stone, or marble. Concrete was a cheaper and lighter material than most other stones used for construction. This helped the Romans build structures that were taller, more complicated, and quicker to build than any previous ones.
Once dried, concrete was also extremely strong, yet flexible enough to remain standing during moderate seismic activity. The Romans were even able to use concrete underwater, allowing them build harbors and breakers for their ports. The ruins of a tomb on the Via Appia (the most famous thoroughfare through ancient Rome) expose the stones and aggregate that the Romans used to mix concrete. (67)
Arches, Vaults, and Domes
The Romans effectively combined concrete and the structural shape of the arch. These two elements became the foundations for most Roman structures. Arches can bear immense weight, as they are designed to redistribute weight from the top, to its sides, and down into the ground. While the Romans did not invent the arch, they were the first culture to manipulate it and rely on its shape.
An arch is a pure compression form. It can span a large area by resolving forces into compressive stresses (pushing downward) that, in turn, eliminate tensile stresses (pushing outward). As the forces in the arch are carried to the ground, the arch will push outward at the base (called thrust). As the height of the arch decreases, the outward thrust increases. In order to maintain arch action and prevent the arch from collapsing, the thrust needs to be restrained, either with internal ties or external bracing, such as abutments (labeled 8 on the diagram below). (67)
The arch is a shape that can be manipulated into a variety of forms that create unique architectural spaces. Multiple arches can be used together to create a vault. The simplest type is known as a barrel vault.
Barrel vaults consist of a line of arches in a row that create the shape of a tunnel. When two barrel vaults intersect at right angles, they create a groin vault. These are easily identified by the x-shape they create in the ceiling of the vault. Furthermore, because of the direction, the thrust is concentrated along this x-shape, so only the corners of a groin vault need to be grounded. This allows an architect or engineer to manipulate the space below the groin vault in a variety of ways.
Arches and vaults can be stacked and intersected with each other in a multitude of ways. One of the most important forms that they can create is the dome. This is essentially an arch that is rotated around a single point to create a large hemispherical vault. The largest dome constructed during the Republic was on the Temple of Echo at Baiae, named for its remarkable acoustic properties. (67)
The Roman Aqueduct
Roman aqueducts are another iconic use of the arch. The arches that make up an aqueduct provided support without requiring the amount of building material necessary for arches supported by solid walls. The Aqua Marcia (144–140 BCE) was the longest of the eleven aqueducts that served the city of Rome during the Republic. It supplied water to the Viminal Hill in the north of Rome, and from there to the Caelian, Aventine, Palatine, and Capitoline Hills. Where the Aqua Marcia had contact with water, it was coated with a waterproof mortar.
Early Rome
Etruscan Civilization
The Etruscan civilization thrived in central Italy during the first millennium BCE. Occupying the approximate area of present-day Tuscany, the region derives its name from the word Etruscan.
During the eighth and seventh centuries BCE, the Etruscans became sea traders and actively participated in Mediterranean trade. The civilization also began to expand, and the Etruscans eventually settled as far north as the Po River and as far south as the Tiber River and the northern parts of Campania.
Aside from trade, a large part of Etruscan wealth came from the rich natural resources of the territories they lived in. The soil was fertile for agriculture and the land was rich with minerals and metals, which were mined. Etruscan cities and regions appear to have been ruled over by a king, and Etruscan kings are accounted for as the early rulers of Rome. While the Romans proudly remember overthrowing their Etruscan rulers, many aspects of Etruscan society were adopted by the Romans.
Very little is known about the Etruscans through written records. The Etruscans did not leave any written historical accounts, and what is known today about their culture and history is from written records by the Greeks and Romans that have survived.
These records, while providing information, view Etruscan culture from an outside, foreign eye and so can be deceptive in their accounts of Etruscan society. Because of this, most of what is known about the Etruscans comes from archaeological records.
Since many Etruscan cities have been continually occupied since their foundation — first by the Etruscans, then the Romans, up to today — a majority of Etruscan archaeological sites are tombs and necropoleis. Archaeologists and historians rely on Etruscan funerary culture to derive ideas about the society’s culture, customs, and history.
Despite the distinctive character of Etruscan art, the history and stylistic divisions generally follows the divisions seen within Greek art history and stylistic developments. The Etruscans established contact with Eastern cultures, including Greeks, Phoenicians, and Egyptians, around 700 BCE, and this marks the beginning of the Orientalizing period of their culture. (62)
Etruscan Temples
Etruscan temples were adapted from Greek-style temples to create a new Etruscan style, which, in turn would later influence Roman temple design. The temple was only one part of the templum, the defined sacred space that includes the building, altar and other sacred ground, springs, and buildings. As in Greece and Rome, the altar used for sacrifice and ritual ceremonies was located outside the temple.
Today only the foundations and terra cotta decorations of Etruscan temples remain, since the temples themselves were primarily built of wood and mud brick that eroded and degraded over time. The Etruscans used stone or tufa as the foundation of their temples.
Tufa is a local volcanic stone that is soft, easy to carve, and hardens when exposed to air. The superstructure of the temple was built from wood and mud brick. Stucco or plaster covered the walls and was either burnished to a shine or painted. Terra cotta roof tiles protected the organic material and increased the longevity and integrity of the building. (63)
The Basic Temple Structure
Archaeology and a written account by the Roman architect Vitruvius during the late first century BCE allow us to reconstruct a basic model of a typical Etruscan temple. Etruscan temples were usually frontal, axial, and built on a high podium with a single central staircase that allowed access to the cella (or cellas).
Two rows of prostyle columns stood on the front of the temple’s portico. The columns were of the Tuscan order, a derivative of the Doric order consisting of a simple shaft on a base with a simple capital. A scale model of the Portonaccio Sanctuary of Minerva suggests that the bases and capitals of its columns were painted with alternating dark- and light-valued hues.
While most portico columns were made of wood, there is evidence that some were made of stone, as at Veii. They were tall and widely spaced across a deep porch, aligning with the walls of the cellas.
Etruscans often, although not always, worshiped multiple gods in a single temple. In such cases, each god received its own cella that housed its cult statue. Often the three-cella temple would be dedicated to the principal gods of the Etruscan pantheon — Tinia, Uni, and Menrva (comparable to the Roman gods Jupiter, Juno, and Minerva). The wooden roof had a low pitch and was covered by a protective layer of terra cotta tiles. Eaves with wide overhangs helped to protect the organic material from rain.
Many aspects of Vitruvius’ description fit what archaeologists can demonstrate. However deviations did exist. It is clear that Etruscan temples could take a number of forms and also varied over the 400-year period during which they were being made. Nevertheless, Vitruvius remains the inevitable starting point for a description and a contrast of Etruscan temples with their Greek and Roman equivalents. (63)
Etruscan Sculpture
During the Archaic period (600&–480 BCE), the Etruscan culture flourished. The Etruscans began building stone and wood temples and creating subterranean tombs. Etruscan trade flourished, and the civilization expanded to its furthest boundaries.
The period and style of art is named for its Greek counterpart. Although there are similarities between Etruscan and Greek Archaic art, significant differences mark specific sculptures as uniquely Etruscan. (64)
Apulu of Veii
The Apulu of Veii is a prime example of Etruscan sculpture during the Archaic period. Apulu, the Etruscan equivalent of Apollo, is a slightly larger than life-size terra cotta akroteria figure in the Portonaccio Temple at Veii, an Etruscan city just north of Rome.
The figure was part of a group of akroteria that stood on the ridgepole of the temple and depicted the myth of Heracles and the Ceryneaian hind. The figure of Apulu confronts the hero, Heracles, who is attempting to capture a deer sacred to Apulu’s sister, Artumes (Artemis). Apulu is the most intact surviving statue of the akroteria figures from this temple.
The figure of Apulu has several Greek characteristics. The face is similar to the faces of Archaic Greek kouroi figures. The face is simply carved and an archaic smile provides a notion of emotion and realism. The hair of Apulu is stylized and falls across his shoulders and down his neck and back in stylized, geometric twists that seem to represent braids. The figure, like Greek figures, was painted in bright colors, and the edge of his toga appears to be lined in blue. (64)
Unlike Archaic Greek statues and kouroi, the figure of Apulu is full of movement and presents the viewer with an entirely different aesthetic from the Greek style. The figure of Apulu is dynamic and flexible. He strides forward with an arm stretched out. He leans on his front foot, and his back foot is slightly raised.
The body is more faithfully modeled (comparable to later Greek kouroi), and instead of being nude, he wears a toga that is draped over one shoulder. The garment’s folds are patterned and stylized but cling to the body, allowing the viewer to clearly distinguish the god’s chest and thigh muscles. While the Etruscan artist applied an Archaic smile to Apulu, the figure’s lips are full and his head is more egg-shaped than round—both characteristics of Etruscan art and sculpture. (64)
The Sarcophagus of the Spouses
A late sixth century sarcophagus excavated from a tomb in Cerveteri is a terra cotta sarcophagus that depicts a couple reclining together on a dining couch. The sarcophagus displays not only the Etruscan Archaic style but also Etruscan skill in working with terra cotta.
The figures’ torsos are modeled, and their heads are in a typical Etruscan egg-shape with almond shaped eyes, long noses, and full lips. Their hair is stylized, and their gestures are animated. The use of gesture is seen throughout Etruscan art, both in sculpture and painting. The woman might have originally held a small vessel, and the couple appears to be intimate and loving due to the fact that man has his arm around the woman. (64)
A close look at the figures reveals some peculiarities. First, their faces are the same and in fact were most likely created from the same mold, a technique common in Etruscan terra cotta sculpture. The identical faces are differentiated by the addition of female and male hairstyles, including the man’s beard. Furthermore, despite the modeling of their upper bodies, the legs of the figures are flat and rather lifeless, an odd comparison to the liveliness of the figures’ upper halves. (64)
Key Takeaways
- Aside from trade, a large part of Etruscan wealth came from the rich natural resources of the territories they lived in.
- Etruscan temples were adapted from Greek-style temples to create a new Etruscan style, which, in turn, would later influence Roman temple design.
Rome’s Imperial Crisis and the Rise of Constantine
Art During the Imperial Crisis
Portraits of the Tetrarchs
Imperial portraiture of the Tetrarchs depicts the four emperors together and looking nearly identical. The portraiture symbolizes the concept of co-rule and cohesiveness instead of the power of the individual. The idea of the Tetrarchy, which is apparent in their portraits, is based on the ideal of four men working together to establish peace and stability throughout the empire.
The medium of the famous porphyry sculpture of the Tetrarchs, originally from the city of Constantinople, represents the permanence of the emperors. Furthermore, the two pairs of rulers — a Caesar and an Augustus with arms around each other — form a solid, stable block that reinforces the stability the Tetrarchy brought to the Roman Empire. (74)
Stylistically, this portrait of the Tetrarchs is done in Late Antique style, which uses a distinct squat, formless bodies, square heads, and stylized clothing clearly seen in all four men. The Tetrarchs have almost no body.
As opposed to Classical sculptures, which acknowledge the body beneath the attire, the clothes of the Tetrarchs form their bodies into chunky rectangles. Details such as the cuirass (breastplate), skirt, armor, and cloak are highly stylized and based on simple shapes and the repetition of lines.
Despite the culmination of this artistic style, the rendering of the Tetrarchs in this manner seems to fit the connotations of Tetrarch rule and need for stability throughout the empire. (74)
Art During Constantine’s Reign
Arch of Constantine
The Arch of Constantine demonstrates the continuance of the newly-adopted artistic style for imperial sculpture. This arch was erected between the Colosseum and Palatine Hill, the home of the imperial palace. It stands over the triumphal route before it enters the Republican Forum. This forms a dialog with the Arch of Titus at the top, overlooking the Forum, and the Arch of Septimius Severus, which, in turn, stands at the other end of the Forum before the Via Sacra heads uphill to the Capitolium. (75)
The Senate commissioned the triumphal arch in honor of Constantine’s victory over Maxentius. It is a triple arch and its iconography represents Constantine’s supreme power and the stability and peace his reign brought to Rome.
The Arch of Constantine is especially noted for its use of spolia: architectural and decorative elements removed from one monument for use on another. Those from the monuments of Trajan, Hadrian, and Marcus Aurelius — all considered good emperors of the Pax Romana — were reused as decoration.
Trajanic panels that depict the emperor on horseback defeating barbarian soldiers adorn the interior of the central arch. The original face was reworked to take the likeness of Constantine. Eight roundels, or relief discs, adorn the space just above the two smaller side arches. These are Hadrianic and depict images of hunting and sacrifice .
The final set of spolia includes eight panel reliefs on the arch’s attic, from the era of Marcus Aurelius, depicting the dual identities of the emperor, as both a military and a civic leader. The incorporation of these elements symbolize Constantine’s legitimacy and his status as one of the good emperors.
The rest of the arch is decorated using Late Antique styles. The proximity of different artistic styles, under four different emperors, highlights the stylistic variations and artistic developments that occurred, both in the second century CE, as well as their differences to the Late Antique style.
Besides the decorative elements in the spandrels, a Constantinian frieze runs around the arch, between the tops of the small arches and the bottoms of the roundels. This frieze highlights the artistic style of the period and chronologically depicts Constantine’s rise to power. Unlike previous examples of Late Antique art, the bodies in this frieze are completely schematic and defined only by stiff, rigid clothes. In one scene, featuring Constantine distributing gifts, the emperor is centrally depicted and raised above his supporters on a throne. (75)
Basilica Nova and the Colossus of Constantine
When Constantine and Maxentius clashed at the Milvian Bridge, Maxentius was in the middle of building a grand basilica. It was eventually renamed the Basilica Nova, and was located near the Roman Forum. The basilica consisted of one side aisle on either side of a central nave. (75)
When Constantine took over and completed the grand building, it was 300 feet long, 215 feet wide, and stood 115 feet tall down the nave. Concrete walls 15 feet thick supported the basilica’s massive scale and expansive vaults. It was lavishly decorated with marble veneer and stucco. The southern end of the basilica was flanked by a porch, with an apse at the northern end. (75)
The apse of the Basilica Nova was the location of the Colossus of Constantine. This colossus was built from many parts. The head, arms, hands, legs, and feet were carved from marble, while the body was built with a brick core and wooden framework and then gilded.
Only parts of the Colossus remain, including the head that is over eight feet tall and 6.5 feet long. It shows a portrait of an individual with clearly defined features: a hooked nose, prominent jaw, and large eyes that look upwards. Like the porphyry bust of Galerius, Constantine’s portrait combines naturalism in his nose, mouth, and chin with a growing sense of abstraction in his eyes and geometric hairstyle.
He also held an orb and, possibly, a scepter, and one hand points upwards towards the heavens. Both the immensity of the scale and his depiction as Jupiter (seated, heroic, and semi-nude) inspire a feeling of awe and overwhelming power and authority.
The basilica was a common Roman building and functioned as a multipurpose space for law courts, senate meetings, and business transactions. The form was appropriated for Christian worship and most churches, even today, still maintain this basic shape. (75)
Constantinople
Constantine laid out a new square at the center of old Byzantium, naming it the Augustaeum. The new senate-house was housed in a basilica on the east side. On the south side of the great square was erected the Great Palace of the Emperor with its imposing entrance and its ceremonial suite known as the Palace of Daphne.
Nearby was the vast Hippodrome for chariot races, seating over 80,000 spectators, and the famed Baths of Zeuxippus. At the western entrance to the Augustaeum was the Milion, a vaulted monument from which distances were measured across the Eastern Roman Empire. (75)
The Mese, a great street lined with colonnades, led from the Augustaeum. As it descended the First Hill of the city and climbed the Second Hill, it passed the Praetorium or law-court. Then it passed through the oval Forum of Constantine where there was a second Senate house and a high column with a statue of Constantine in the guise of Helios, crowned with a halo of seven rays and looking toward the rising sun. From there the Mese passed on and through the Forum Tauri and then the Forum Bovis, and finally up the Seventh Hill (or Xerolophus) and through to the Golden Gate in the Constantinian Wall (75)
The Aula Palatina, Trier, Germany
Constantine built the Aula Palatina (c. 310 CE) as a part of the palace complex. Originally it was attached to smaller buildings (such as an antehall, a vestibule, and service buildings) attached to it. The Aula Palatina has a simplified Roman basilica plan, consisting of a wide nave that ends in a north-facing apse.
Although round arches repeat throughout the interior and exterior, the building deviates from the traditional basilica with the flat ceiling that covers the nave and the flat roof that tops the apse. (75)
Key Takeaways
The period also known as the Imperial Crisis was characterized by constant civil war as various military leaders fought for control of the empire.
Constantine the Great was viewed by later Christian writers as a mighty champion of their faith and has been noted by many historians, for his contribution to religious, cultural, and political reforms, as well as his skill in battle and his large-scale building projects.
The rendering of the Tetrarchs seems to fit the connotations of Tetrarch rule and need for stability throughout the empire, with arms around each other form a solid, stable block that reinforces the stability the Tetrarchy brought to the Roman Empire.
The Fall of the Roman Empire
From 376–382 CE, Rome fought a series of battles against invading Goths known today as the Gothic Wars. At the Battle of Adrianople, 9 August 378 CE, the Roman Emperor Valens was defeated, and historians mark this event as pivotal in the decline of the Western Roman Empire. Various theories have been suggested as to the cause of the empire’s fall but, even today, there is no universal agreement on what those specific factors were. Edward Gibbon has famously argued in his The History of the Decline and Fall of the Roman Empire that Christianity played a pivotal role, in that the new religion undermined the social mores of the empire which paganism provided. The theory that Christianity was a root cause in the empire’s fall was debated long before Gibbon, however, as Orosius argued Christianity’s innocence in Rome’s decline as early as 418 CE. Orosius claimed it was primarily paganism itself and pagan practices which brought about the fall of Rome.
Other influences which have been noted range from the corruption of the governing elite to the ungovernable vastness of the empire to the growing strength of the Germanic tribes and their constant incursions into Rome. The Roman military could no longer safeguard the borders as efficiently as they once had nor could the government as easily collect taxes in the provinces. The arrival of the Visigoths in the empire in the third century CE and their subsequent rebellions has also been cited a contributing factor in the decline.
The Western Roman Empire officially ended 4 September 476 CE, when Emperor Romulus Augustus was deposed by the Germanic King Odoacer (though some historians date the end as 480 CE with the death of Julius Nepos). The Eastern Roman Empire continued on as the Byzantine Empire until 1453 CE, and though known early on as simply `the Roman Empire’, it did not much resemble that entity at all. The Western Roman Empire would become re-invented later as The Holy Roman Empire, but that construct, also, was far removed from the Roman Empire of antiquity and was an `empire’ in name only. (68)
Early Beliefs and the Roman Pantheon
Early Beliefs & Influences
Early forms of the Roman religion were animistic in nature, believing that spirits inhabited everything around them, people included. The first citizens of Rome also believed they were watched over by the spirits of their ancestors. Initially, a Capitoline Triad (possibly derived from a Sabine influence) were added to these “spirits” — the new gods included Mars, the god of war and supposed father of Romulus and Remus (founders of Rome); Quirinus, the deified Romulus who watched over the people of Rome; and lastly, Jupiter, the supreme god.
They, along with the spirits, were worshipped at a temple on Capitoline Hill. Later, due to the Etruscans, the triad would change to include Jupiter who remained the supreme god; Juno, his wife and sister; and Minerva, Jupiter’s daughter.
Due to the presence of Greek colonies on the Lower Peninsula, the Romans adopted many of the Greek gods as their own. Religion and myth became one. Under this Greek influence, the Roman gods became more anthropomorphic –with the human characteristics of jealousy, love, hate, etc. However, this transformation was not to the degree that existed in Greek mythology.
In Rome individual expression of belief was unimportant, strict adherence to a rigid set of rituals was far more significant, thereby avoiding the hazards of religious zeal. Cities adopted their own patron deities and performed their own rituals. Temples honoring the gods would be built throughout the empire; however, these temples were considered the “home” of the god; worship occurred outside the temple. While this fusion of Roman and Greek deities influenced Rome in many ways, their religion remained practical. (76)
The Roman Pantheon
While the study of Roman mythology tends to emphasize the major gods – Jupiter, Neptune (god of the sea), Pluto (god of the underworld) and Juno – there existed, of course, a number of “minor” gods and goddesses such as Nemesis, the god of revenge; Cupid, the god of love; Pax, the god of peace; and the Furies, goddesses of vengeance. However, when looking at the religion of Rome, one must examine the impact of the most important gods. Foremost among the gods were, of course, Jupiter, the Roman equivalent of Zeus (although not as playful), and his wife/sister Juno. He was the king of the gods; the sky god (the great protector) – controlling the weather and forces of nature, using thunderbolts to give warning to the people of Rome.
Originally linked with farming as Jupiter Elicius, his role changed as the city grew, eventually obtaining his own temple on Capitoline Hill. Later, he became Jupiter Imperator Invictus Triumphator – Supreme General, Unconquered, and ultimately, Jupiter Optimus Maximus – Best and Greatest. His supremacy would be temporarily set aside during the reign of Emperor Elagabalus who attempted to replace the religion of Rome with that of the Syrian god Elagabal. After the emperor’s assassination, his successor, Alexander Severus, returned Jupiter to his former glory.
Next, Jupiter’s wife/sister was Juno, for whom the month of June is named – she was the equivalent of the Greek Hera. Besides being the supreme goddess with a temple on Esquiline Hill, she was the goddess of light and moon, embodying all of the virtues of Roman matron hood – as Juno Lucina she became the goddess of childbirth and fertility.
After Juno comes Minerva, the Roman name for Athena (the patron goddess of Athens), and Mars, the god of war. According to legend, Minerva sprang from Jupiter’s head fully formed. She was the goddess of commerce, industry, and education. Later, she would be identified as a war goddess as well as the goddess of doctors, musicians and craftsmen.
Although no longer one of the Capitoline triad, Mars remained an important god to Rome — similar to Ares, the Greek god of war. As Mars the Avenger, this son of Juno and her relationship with a flower, had a temple dedicated to him by Emperor Augustus, honoring the death of Julius Caesar’s assassins. Roman commanders would make sacrifices to him before and after battles and Tuesday (Martes) is named for him.
There are a number of lesser gods (all with temples built to them) — Apollo, Diana, Saturn, Venus, Vulcan, and Janus. Apollo had no Roman equal and he was simply the Greek god of poetry, medicine, music, and science. He was originally brought to the city by the Etruscans to ward off the plague and was rewarded with a temple on Palatine Hill. Diana, Apollo’s Roman sister equivalent to the Greek Artemis, was not only the goddess of wild beasts and the harvest moon but also the goddess of the hunt. She was seen as a protector of women in childbirth with a temple at Ephesus in Asia Minor.
Another god brought to the Rome by the Etruscans was Saturn, an agricultural god equal to the Greek Cronus and who had been expelled from heaven by Jupiter. A festival in his honor, the Saturnalia, was held yearly between the 17 th and 23rd of December. His temple, at the foot of Capitoline Hill, housed the public treasury and decrees of the Senate. Another Roman goddess was Venus, who was born, according to myth, from the foam of the sea, equal to the Greek Aphrodite. According to Homer, she was the mother of Aenaes the hero of the Trojan War. Of course, the planet Venus is named for her.
Next was Vulcan, also expelled from heaven by Jupiter, who was a lame (caused by his expulsion), ugly blacksmith and the god of fire. Lastly, there was Janus who had no Greek equal. He was the two-faced guardian of doorways and public gates. Janus was valued for his wisdom and was the first god mentioned in a person’s prayer; because of his two faces he could see both the past and the future.
One cannot forget the Vestal Virgins who had no Greek counterpart. They were the guardians of the public hearth at the Atrium Vesta. They were girls chosen only from the patrician class at the tender age of six, beginning their service to the goddess Vesta at the age of ten and for the next thirty years they would serve her. While serving as a Vestal Virgin, a girl/woman was forbidden to marry and had to remain chaste. Some chose to remain in service to Vesta after serving their thirty years since, at the age of forty, they were considered too old to marry. Breaking the vow of chastity would result in death — only twenty would break the vow in over one thousand years. Emperor Elagabalus attempted to marry a vestal virgin but was convinced otherwise. (76)
Critical Thinking and Reading Questions
- How did the religious beliefs coincide with the actions of the emperors and people of influence during each period?
- What are some of the traces of prevailing beliefs in the Roman Empire that you see in the contemporary society? What are the conditions of continuity discontinuity for the beliefs?
