Publication: Propaganda y justificación religiosa en época imperial: el caso del Capitolio y el templo de Júpiter Óptimo Máximo en Roma
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2017-11-16
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Universidad Complutense de Madrid
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Abstract
El objetivo del presente estudio es analizar pormenorizadamente la evolución de la concepción jupiterina del poder imperial en época romana, centrándonos en las transformaciones que, a nivel propagandístico, se darán durante el periodo Flavio. La elección de dicho arco cronológico responde a su importancia como bisagra entre el periodo Julio-Claudio y el Antonino, debido a la introducción por parte de los miembros de la dinastía Flavia de un conjunto de innovaciones en el terreno ideológico que dejarán sentir su influencia en los aparatos de legitimación política del poder imperial posteriores. Para ello procederemos a interpretar las fuentes literarias, arqueológicas e iconográficas del periodo, que conforman los vestigios físicos de los mecanismos ideológicos de legitimación que permitieron la perpetuación del sistema imperial. Júpiter había tenido un papel capital dentro de la justificación del poder político en Roma ya desde época monárquica. Esta función no desapareció con el establecimiento de la República, la cual convirtió al rey de los dioses en el centro de la religión cívica de la Urbs y en el origen del poder de los magistrados electos. Sin embargo, en el siglo I a.C. comenzará un proceso de apropiación personal del capital simbólico derivado de la divinidad, fundamental para entender la lucha propagandística paralela a las guerras civiles que darían fin al sistema republicano. Dicho proceso alcanzó su culmen con el triunfo de Augusto y la institución del Principado, el cual se sustentaría ideológicamente en la elección y protección divina del gobernante. Augusto, a través de los omina imperii y diversos prodigia, se presentó como el depositario del poder de la divinidad, la cual le eligió entre todos los mortales para convertirle en el garante del bienestar de la comunidad. A la muerte de Augusto, la sanción divina de su gobierno fue transferida a sus herederos, siendo unida la legitimidad del princeps a su pertenencia a la gens del fundador del Imperio. El gobernante era el depositario del poder delegado por la divinidad, el cual le era transmitido, a su vez, por vía hereditaria. Por lo tanto, la dinastía Julio-Claudia basará su poder en una concepción religiosa y dinástica del poder del emperador...
The goal of the present study is to analyse meticulously the evolution of the Jovian conception of the imperial power in the roman age, focusing on the changes that, at propagandistic level, occurred during the Flavian period. The election of such time frame is explained by his importance as a turning point between the Julio-Claudian and the Antonine periods, due to the introduction by the members of the Flavian dynasty of several innovations in the ideological field that deeply influenced the subsequent apparatuses of political legitimization of the imperial power. In order to achieve this objective we will interpret the literary, archaeological and iconographical sources of the period, that define the physical remains of the ideological mechanisms of legitimization that allowed the perpetuation of the imperial system. Jupiter had a key role regarding the justification of the political power from the times of the Roman monarchy onwards. This function did not disappear with the establishment of the Republic, which turned the king of the gods into the centre of the civic religion of the Urbs and into the origin of the power of the elected magistrates. However, during the 1st century BC a new process of personal appropriation of the symbolic capital of the divinity would begin, which is fundamental to understand the propagandistic struggle that characterized the civil wars that brought an end to the Republic. This process reached its culminating moment with the triumph of Augustus and the foundation of the Principate, which was ideologically based on the divine election and protection of the ruler. Augustus, by means of omina imperii and several prodigia, presented himself as the holder of the power of the divinity, which chose him among all mortals in order to transform him into the guarantee of the welfare of the community. With the death of Augustus, the divine approval of his reign was transferred to his heirs, linking the legitimacy of the princeps with his membership to the gens of the founder of the Empire. The ruler was the custodian of the power delegated by the divinity, which was transmitted by inheritance. Therefore, the Julio- Claudian dynasty based its power on a religious and dynastic conception of the power of the emperor...
The goal of the present study is to analyse meticulously the evolution of the Jovian conception of the imperial power in the roman age, focusing on the changes that, at propagandistic level, occurred during the Flavian period. The election of such time frame is explained by his importance as a turning point between the Julio-Claudian and the Antonine periods, due to the introduction by the members of the Flavian dynasty of several innovations in the ideological field that deeply influenced the subsequent apparatuses of political legitimization of the imperial power. In order to achieve this objective we will interpret the literary, archaeological and iconographical sources of the period, that define the physical remains of the ideological mechanisms of legitimization that allowed the perpetuation of the imperial system. Jupiter had a key role regarding the justification of the political power from the times of the Roman monarchy onwards. This function did not disappear with the establishment of the Republic, which turned the king of the gods into the centre of the civic religion of the Urbs and into the origin of the power of the elected magistrates. However, during the 1st century BC a new process of personal appropriation of the symbolic capital of the divinity would begin, which is fundamental to understand the propagandistic struggle that characterized the civil wars that brought an end to the Republic. This process reached its culminating moment with the triumph of Augustus and the foundation of the Principate, which was ideologically based on the divine election and protection of the ruler. Augustus, by means of omina imperii and several prodigia, presented himself as the holder of the power of the divinity, which chose him among all mortals in order to transform him into the guarantee of the welfare of the community. With the death of Augustus, the divine approval of his reign was transferred to his heirs, linking the legitimacy of the princeps with his membership to the gens of the founder of the Empire. The ruler was the custodian of the power delegated by the divinity, which was transmitted by inheritance. Therefore, the Julio- Claudian dynasty based its power on a religious and dynastic conception of the power of the emperor...
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Tesis inédita de la Universidad Complutense de Madrid, Facultad de Geografía e Historia, Departamento de Historia Antigua, leída el 13-06-2017