example of the Augustan revolution that was based on power resulting from the
control of knowledge.
Each individual vicuswas led by four freedman magistrates (vicomagistri), whose
administrative task was to assist with the food and water supply, fire fighting, and
policing the streets. This constituted the beginning of an effective imperial bureau-
cracy and could easily have been their only dimension. The fact that it was not illus-
trates once more the close nexus between religion and the state. For the monuments
on which we encounter thevicomagistriare those of the compital cult, which was
reorganized at the same time. The old festivals were maintained, but two new holi-
days were added; on purpose, they did not coincide with a significant Augustan date
but fell on days that already had a connection with the Lares’ cult in the city. Augustus’
role was not intrusive, but the freedmen eagerly seized on the opportunity and made
the most of the recognition they were given in the new order. The altars often show
them sacrificing with their attendants, the slavevicoministri. The images on the other
sides of the altars commonly include the Lares, two animated, youthful figures who
hold laurel branches or pour libations, and imperial emblems such as the oaken wreath,
a symbol of saving the citizens. Some show Augustus and members of his family or
a Genius, the representation of male life force, but while it is true that the Lares
now were styled “Lares of Augustus” hardly any of the altars display the Geniusof
Augustus. There was no mandate from above to do so, and the sculptural decora-
tion of the altars is a good reflection of the dynamic that shaped the cult. Each altar
is different; certain key motifs recur, often in competition with other altars. There
is tremendous pride in self-representation coupled with a display of loyalty to the
new order that made this possible. In other words, there is no standardization, and
that was another reason for the cult’s vitality.
At the same time, the cult brought Augustus into each neighborhood in both stone
and actuality. We know that he visited many of them and gifts were exchanged. The
cult fostered cohesion, and Augustus, a single patron instead of the former many,
provided another unifying dimension. The impact of the cult went beyond the
city’s boundaries: it showed the denizens of the Roman empire how a multi-ethnic
constituency could come together and that all social classes now could become
participants in a shared enterprise. We will see similar trends in the practice of the
imperial cult in the provinces (see next section).
Another successful institution whose membership was composed of wealthy freed-
men was the Augustales. These were members of newly created collegial associations
in Italy and the western provinces in particular whose function was to take care of
the cult of Augustus. Not being citizens, they could not aspire to membership of
the governing classes in their towns, but their participation was sorely needed to
help out with financing community projects, including buildings. Hence religion func-
tioned once more as a means to give them status and recognition. As in the case of
thevicomagistriin Rome, the Augustaleswere not priests and their functions were
far broader than cultic. Another typical aspect is that the institution did not oper-
ate on Augustus’ directives. Instead, the Augustan system simply provided oppor-
tunities that were overdue. The response was overwhelming and often resulted in a
competition between towns in terms of buildings and benefactions, just as there was
Continuity and Change 79