Just a essay on the representation of Livia Drusilla throughout her life and after death that I did for an elective course for university. I'll probably rework and add to it during the holiday season.
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Livia’s relationship with Augustus, and the privileges granted by him allowed Livia to become influential and shape her image to become one of the most important women in Rome. Throughout most of her lifetime and even after her death, the representation of Livia is remarkably positive. However this is tarnished by the bad relationship between Livia and Tiberius. Through Augustus’ reign, Livia is not only a wife to Augustus but is seen as an advisor and that can influence Augustus’ decisions, but Augustus sometimes uses Livia as a means to further his own agenda. Livia’s representation in public life is through patronage of religious and political affairs. After Augustus’ death, Livia is less positively represented as the Imperial Mother. Her representation can be seen both in ancient text and archeologically through her representation and how the people thought of her.
During the reign of Augustus, in 35 B.C. we see Livia being granted the sacrosanctity of tribunes of the people and freedom of financial action which released these women from traditional burdens. (Purcell 1986, 85). These honours allowed Livia to transform from being a simple woman living in Roman society to Furthermore in A.D. 9 Augustus refines his actions and grants Livia immunity from the lex Voconia so that she may inherit more than HS 100,000 at a time (85). These honours are unprecedented (Teggiari 2005, 150) and is the only reason why Livia was able to promote herself as well as support Augustus endeavours through buildings and patronage as well as building and enhancing her image. Such was the significance we see it promoted by public statues dedicated to here and Octavia (Purcell 1986, 85). Teggiari believes Augustus manipulate his women for political purposes (Teggiari, 2005 144) but I believe it was more a relationship between women’s representations and Augustus’ political values. Throughout her lifetime we see her promote women and family life in religious rites which interrelates with Augustus’ ambitions of reviving traditional moral values (Flory 1984, 313). This is seen further at the temple of Fortuna Muliebris, where Livia reconstructed it during Augustus’ reign. As well as reconstructing it Livia describes herself on the dedicatory inscription with nomenclature revealing her independence and self-importance. (Purcell 1986, 88).
Women had always been involved in repairing temples and public buildings but now through the honours granted such buildings could bear their names and even be constructed by them (142). Such actions were unprecedented (Purcell 1986, 89) but possible due to the honours granted. This is seen through Livia’s financing and dedication of the Porticus Livia which provided a setting for the Shrine to Concordia (89)(Flory 1984, 312)(Welch 2011, 321). By being able to finance new buildings, Livia can customise her representation through the entire building, from the religious rites to the dedication. With the Shrine to Concordia, Livia dedicated a statue of a young child Germanicus (Purcell 1986, 89). The shrine was dedicated to Concordia to represent the traditional values of Roman family life as well as coinciding with Livia’s ideological role during Augustus’ rule. (Flory 1984, 312). The dedication suits the images left in literature, inscriptions and coins (317). This is similarly seen with the Porticus Liviae being dedicated to Gaius and Lucius Caesar (Dio Cass. 56.27.5)
Being Augustus’ wife meant that Livia was an advisor to Augustus. Such a role of Livia was not new, and was seen in the triumvirate period, there was an expectation of help from a leader’s wife. (Welch 2011, 313). This is seen through the interaction in Cassius Dio (Dio Cass 55.15-21). Such advice must have been invaluable, as Augustus heeds such suggestions of Livia (55.22.1). Through the increased financial freedom, Livia starts to become a patron which provides a way to reach Augustus’ favour through marriage. Traditionally when ‘women business’ arose the females would ask for representation from the leading man (Welch 2011, 313). This tradition changed when such women could now directly appeal to Livia and were much more effective (313). Elevation of Livia as the most powerful women in Rome would have championed women’s voice in Rome. Such action created a frontier between politics and household management (Purcell 1986, 80) in which women can directly appeal to the state through Livia. Patronage not only occurred from women but also outside of Rome. This is seen in Suetonius, where Livia asked citizenship for a ‘…Gaul from a tributary province, he refused, offering instead freedom from tribute’ (Sut. Aug. 40.3). Furthermore, we find Livia interceding for foreign cities (Purcell 1986, 87). As such due to her powerful position as Augustus’ wife, we see embassies and petitions being regularly addressed to her (88) as Livia can provide direct contact with Augustus.
Being thrusted into public life meant that the citizens dedicated monuments and temples to her. This is mainly seen in the East and increased after the death of Augustus which institutionalised Livia’s public standing (Kearsley 2005, 105). This is seen through a number of honours, including allowing Livia to assume his name (Sut. Aug. 101.2) as well as extraordinary privileges to her; voted by the senate (Kearsley 2005, 105). Being the wife of Augustus’ meant that she was the main priestess of the deified Augustus, the senate voted a provision to allow a lictor when performing such duties as a priestess (105). As the priestess, she promoted the cult of Augustus (Bauman, 1992, 132). Such honours and made Livia honoured by individuals and entire cities as euergetis, (Kearsley 2005, 106) and during Claudius’ reign made it compulsory for women taking an oath to do in in the name of Livia (Purcell 1986, 93). Livia was worshipped and represented in many guises, such as Hera or Hestia (Kearsley 2005, 106) or even Ceres, Justitia and Pax on coins, (Purcell 1986, 92) as well as Juno and Vesta, deities of female life (Flory 1984, 320). One of the most important dedications to Livia was the dedication of the Ara Pacis on Livia’s birthday. Such cults persisted om Asia before her official deification at the beginning of Claudius’ rule (Kearsley 2005, 107).
Such positive representations were not achieved under Tiberius’ Rule. This is by a strained mother-son relationship and is firstly seen by Tiberius vetoing to make Livia mater patriae (Bauman 1992, 131) as well as denying most of the honours granted to her by the senate. this included the deification of Livia when she died as well as further disregarding, he will (Sut. Tib. 51.1) Furthermore, Tiberius bade his mother from conducting herself in a similar manner as she was when Augustus’ wife (Dio. Cass. 57.12.4). Such moments during the end of her life tarnish her image.
In conclusion through the efforts of Augustus, we see Livia enter public life as a woman for the first time, attempting to use her honours granted by her husband to make women a more voiced role in society. Through her building and patronage, she blurs the tradition and sets up what women in the imperial household for future emperors should do. Such representation is during her lifetime and after her death is immortalise in her deification and as a woman of status she voiced the role of women in society.
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Livia’s relationship with Augustus, and the privileges granted by him allowed Livia to become influential and shape her image to become one of the most important women in Rome. Throughout most of her lifetime and even after her death, the representation of Livia is remarkably positive. However this is tarnished by the bad relationship between Livia and Tiberius. Through Augustus’ reign, Livia is not only a wife to Augustus but is seen as an advisor and that can influence Augustus’ decisions, but Augustus sometimes uses Livia as a means to further his own agenda. Livia’s representation in public life is through patronage of religious and political affairs. After Augustus’ death, Livia is less positively represented as the Imperial Mother. Her representation can be seen both in ancient text and archeologically through her representation and how the people thought of her.
During the reign of Augustus, in 35 B.C. we see Livia being granted the sacrosanctity of tribunes of the people and freedom of financial action which released these women from traditional burdens. (Purcell 1986, 85). These honours allowed Livia to transform from being a simple woman living in Roman society to Furthermore in A.D. 9 Augustus refines his actions and grants Livia immunity from the lex Voconia so that she may inherit more than HS 100,000 at a time (85). These honours are unprecedented (Teggiari 2005, 150) and is the only reason why Livia was able to promote herself as well as support Augustus endeavours through buildings and patronage as well as building and enhancing her image. Such was the significance we see it promoted by public statues dedicated to here and Octavia (Purcell 1986, 85). Teggiari believes Augustus manipulate his women for political purposes (Teggiari, 2005 144) but I believe it was more a relationship between women’s representations and Augustus’ political values. Throughout her lifetime we see her promote women and family life in religious rites which interrelates with Augustus’ ambitions of reviving traditional moral values (Flory 1984, 313). This is seen further at the temple of Fortuna Muliebris, where Livia reconstructed it during Augustus’ reign. As well as reconstructing it Livia describes herself on the dedicatory inscription with nomenclature revealing her independence and self-importance. (Purcell 1986, 88).
Women had always been involved in repairing temples and public buildings but now through the honours granted such buildings could bear their names and even be constructed by them (142). Such actions were unprecedented (Purcell 1986, 89) but possible due to the honours granted. This is seen through Livia’s financing and dedication of the Porticus Livia which provided a setting for the Shrine to Concordia (89)(Flory 1984, 312)(Welch 2011, 321). By being able to finance new buildings, Livia can customise her representation through the entire building, from the religious rites to the dedication. With the Shrine to Concordia, Livia dedicated a statue of a young child Germanicus (Purcell 1986, 89). The shrine was dedicated to Concordia to represent the traditional values of Roman family life as well as coinciding with Livia’s ideological role during Augustus’ rule. (Flory 1984, 312). The dedication suits the images left in literature, inscriptions and coins (317). This is similarly seen with the Porticus Liviae being dedicated to Gaius and Lucius Caesar (Dio Cass. 56.27.5)
Being Augustus’ wife meant that Livia was an advisor to Augustus. Such a role of Livia was not new, and was seen in the triumvirate period, there was an expectation of help from a leader’s wife. (Welch 2011, 313). This is seen through the interaction in Cassius Dio (Dio Cass 55.15-21). Such advice must have been invaluable, as Augustus heeds such suggestions of Livia (55.22.1). Through the increased financial freedom, Livia starts to become a patron which provides a way to reach Augustus’ favour through marriage. Traditionally when ‘women business’ arose the females would ask for representation from the leading man (Welch 2011, 313). This tradition changed when such women could now directly appeal to Livia and were much more effective (313). Elevation of Livia as the most powerful women in Rome would have championed women’s voice in Rome. Such action created a frontier between politics and household management (Purcell 1986, 80) in which women can directly appeal to the state through Livia. Patronage not only occurred from women but also outside of Rome. This is seen in Suetonius, where Livia asked citizenship for a ‘…Gaul from a tributary province, he refused, offering instead freedom from tribute’ (Sut. Aug. 40.3). Furthermore, we find Livia interceding for foreign cities (Purcell 1986, 87). As such due to her powerful position as Augustus’ wife, we see embassies and petitions being regularly addressed to her (88) as Livia can provide direct contact with Augustus.
Being thrusted into public life meant that the citizens dedicated monuments and temples to her. This is mainly seen in the East and increased after the death of Augustus which institutionalised Livia’s public standing (Kearsley 2005, 105). This is seen through a number of honours, including allowing Livia to assume his name (Sut. Aug. 101.2) as well as extraordinary privileges to her; voted by the senate (Kearsley 2005, 105). Being the wife of Augustus’ meant that she was the main priestess of the deified Augustus, the senate voted a provision to allow a lictor when performing such duties as a priestess (105). As the priestess, she promoted the cult of Augustus (Bauman, 1992, 132). Such honours and made Livia honoured by individuals and entire cities as euergetis, (Kearsley 2005, 106) and during Claudius’ reign made it compulsory for women taking an oath to do in in the name of Livia (Purcell 1986, 93). Livia was worshipped and represented in many guises, such as Hera or Hestia (Kearsley 2005, 106) or even Ceres, Justitia and Pax on coins, (Purcell 1986, 92) as well as Juno and Vesta, deities of female life (Flory 1984, 320). One of the most important dedications to Livia was the dedication of the Ara Pacis on Livia’s birthday. Such cults persisted om Asia before her official deification at the beginning of Claudius’ rule (Kearsley 2005, 107).
Such positive representations were not achieved under Tiberius’ Rule. This is by a strained mother-son relationship and is firstly seen by Tiberius vetoing to make Livia mater patriae (Bauman 1992, 131) as well as denying most of the honours granted to her by the senate. this included the deification of Livia when she died as well as further disregarding, he will (Sut. Tib. 51.1) Furthermore, Tiberius bade his mother from conducting herself in a similar manner as she was when Augustus’ wife (Dio. Cass. 57.12.4). Such moments during the end of her life tarnish her image.
In conclusion through the efforts of Augustus, we see Livia enter public life as a woman for the first time, attempting to use her honours granted by her husband to make women a more voiced role in society. Through her building and patronage, she blurs the tradition and sets up what women in the imperial household for future emperors should do. Such representation is during her lifetime and after her death is immortalise in her deification and as a woman of status she voiced the role of women in society.