플라비우스 씨족의 신전을 통해 본 도미티아누스의 황실 선전
Domitian’s Flavian Heaven — The Templum Gentis Flaviae —
0
조회
0
다운로드
3
인용
0
참고문헌
키워드
초록
The aim of this paper is to challenge the entrenched belief that the emperor Domitian claimed divinity during his lifetime. It has been largely unquestioned in scholarship that Domitian asked to be addressed as dominus et deus noster, a title that epitomizes his autocracy. However, more recently, the authenticity of this claim has been questioned by scholars focusing on the constituents of tyranny in ancient Greek and Roman historiography. In this process, dominus, which has been misconstrued as indicating that Domitian perceived the relationship between the emperor and the Romans to be that of master and slave, has been reexamined. Yet the word deus, which lent validity to the belief that Domitian wished to be regarded as a god by others while alive, has not received enough attention in this context. In this paper I examine extant archaeological and philological evidence of the Templum Gentis Flaviae, which Domitian built during his reign, to identify any hint of Domitian’s claim to divinity during his lifetime. The Templum Gentis Flaviae served as both a temple to commemorate the deified members of the Flavian Dynasty and a tomb where their ashes were enshrined. The remnants of the Templum Gentis Flaviae show that the focus of the temple was on the deified members of Domitian’s family, not Domitian himself. Those who visited this temple might have admired Domitian’s pietas in dedicating such a monumental building to the divi and divae of his family. However, they might not have interpreted any outright message about Domitian’s divinity during his lifetime from the temple. Yet Domitian neither refused to be deified after his death nor only looked to the past when building the Templum Gentis Flaviae. Around the time the temple was completed, Domitian adopted his cousin’s two sons as his successors. Domitian seems to have been confident that he would be deified by his adoptive sons and join the members of his family in the Templum Gentis Flaviae upon his death. Unfortunately, expectations of both his posthumous deification and the perpetuation of the Flavian Dynasty were cut short by his assassination in 96 C.E. With the memory of the last Flavian emperor obliterated by the order of the Senate, the Templum Gentis Flaviae also faded into oblivion.
Abstract
The aim of this paper is to challenge the entrenched belief that the emperor Domitian claimed divinity during his lifetime. It has been largely unquestioned in scholarship that Domitian asked to be addressed as dominus et deus noster, a title that epitomizes his autocracy. However, more recently, the authenticity of this claim has been questioned by scholars focusing on the constituents of tyranny in ancient Greek and Roman historiography. In this process, dominus, which has been misconstrued as indicating that Domitian perceived the relationship between the emperor and the Romans to be that of master and slave, has been reexamined. Yet the word deus, which lent validity to the belief that Domitian wished to be regarded as a god by others while alive, has not received enough attention in this context. In this paper I examine extant archaeological and philological evidence of the Templum Gentis Flaviae, which Domitian built during his reign, to identify any hint of Domitian’s claim to divinity during his lifetime. The Templum Gentis Flaviae served as both a temple to commemorate the deified members of the Flavian Dynasty and a tomb where their ashes were enshrined. The remnants of the Templum Gentis Flaviae show that the focus of the temple was on the deified members of Domitian’s family, not Domitian himself. Those who visited this temple might have admired Domitian’s pietas in dedicating such a monumental building to the divi and divae of his family. However, they might not have interpreted any outright message about Domitian’s divinity during his lifetime from the temple. Yet Domitian neither refused to be deified after his death nor only looked to the past when building the Templum Gentis Flaviae. Around the time the temple was completed, Domitian adopted his cousin’s two sons as his successors. Domitian seems to have been confident that he would be deified by his adoptive sons and join the members of his family in the Templum Gentis Flaviae upon his death. Unfortunately, expectations of both his posthumous deification and the perpetuation of the Flavian Dynasty were cut short by his assassination in 96 C.E. With the memory of the last Flavian emperor obliterated by the order of the Senate, the Templum Gentis Flaviae also faded into oblivion.
참고문헌 (68)
- 고경주, "소 플리니우스와 프린켑스 정치 인식－『찬가』(Panegyricus)를 중심으로－", 서양고전학연구, (50), pp.133~160 (2013), 한국서양고전학회
- 고경주, "위인 아그리콜라와 폭군 도미티아누스 -『아그리콜라』(Agricola)에 투영된 원수정에 대한 타키투스의 정치적 견해 -", 서양고전학연구, 53(1), pp.167~197 (2014), 한국서양고전학회
- 고경주, "도미티아누스 황제 하의 폭정과 기억의 정치: 소 플리니우스의 『서한집』(Epistulae)을 중심으로", 역사학보, (252), pp.435~475 (2021), 역사학회
- 김경현, "아우구스투스 시대 문학과 조형물에 나타난 로물루스 왕의 이미지 : 신화와 역사의 변증법", 서양고대사연구, 10 (2002)
- 김덕수, "아우구스투스와 기사신분 -기능과 역할에 대하여-", 서양고대사연구, (25), pp.147~174 (2009), 한국서양고대역사문화학회[DOI]
- 김혜진, "망각된 얼굴들: 제정기 로마미술에서 기록말살형에 드러난 정치적 금기의 (역)효과", 미술사학보, (42), pp.7~32 (2014), 미술사학연구회[DOI]
- 김활란, "네오코로스(Neokoros)에 나타난 황제의례의 정치적 의미", 지중해지역연구, 14(1), pp.1~30 (2012), 지중해지역원[DOI]
- 이상훈, "로마법상 변제와 변제수령 －Paulus D.12.6.6을 중심으로－", 법사학연구, (58), pp.273~308 (2018), 한국법사학회[DOI]
- 이지은, "로마제정 초기의 황제숭배", 서양고대사연구, (25), pp.217~250 (2009), 한국서양고대역사문화학회[DOI]
- 이지은, "트라야누스의 황위(皇位) 계승과 로마 제국의 정치 문화", 서양고대사연구, (62), pp.175~204 (2021), 한국서양고대역사문화학회[DOI]
- 정기문, "도미티아누스의 기독교 박해", 서양고전학연구, 60(1), pp.179~204 (2021), 한국서양고전학회[DOI]
- 曺鉉美, "로마 황제숭배의 성립에 관한 연구", 박사, 사학, pp.1998
- 홍성수, "로마 제국의 Imperial Cult(s)를 지칭하는 용어들에 대한 비판적 검토", 서양고대사연구, (50), pp.71~110 (2017), 한국서양고대역사문화학회[DOI]
- 배소연, "Octavian’s use of the exemplum of Numa Pompilius in 31-27 BC", 서양고대사연구, (38), pp.181~210 (2014), 한국서양고대역사문화학회[DOI]
- Bae, So Yeon, "Rewriting Domitian’s Tyranny", PhD, pp.2019
- Beard, Mary, "The Roman Triumph" (2007), Harvard University Press
- Beard, Mary, "John North, and Simon Price, eds., Religions of Rome. Vol. 1: A History" (1998), Cambridge University Press
- Beard, Mary, "Religions of Rome. Vol. 2: A Sourcebook" (1998), Cambridge University Press
- Bennett, Julian, "Trajan : Optimus Princeps" (1997), Routledge
- Birley, Anthony R, "Hadrian: the Restless Emperor" (1997), Routledge
- Boatwright, Mary, "Hadrian and the City of Rome" (1987), Princeton University Press
- Burrell, Barbara, "Neokoroi : Greek Cities and Roman Emperors" (2004), Brill
- Carlà, Filippo, "Pomerium, fines and ager Romanus: Understanding Rome's ‘First Boundary’", Latomus, 74(3), pp.599~630 (2015)
- Carradice, Ian A., "Roman Imperial Coinage. Vol. II-Part 1: From AD 69-96 Vespasian To Domitian" (2007), Spink
- Closs, Virginia M., "While Rome Burned: Fire, Leadership, and Urban Disaster in the Roman Cultural Imagination" (2020), University of Michigan Press
- Coleman, Kathleen M., "Martial Book 8 And the Politics of AD 93", Proceedings of the Leeds International Latin Seminar, 10 (1998)
- Dąbrowa, Edward, "The Origin of the Templum gentis Flaviae", Memoirs of the American Academy in Rome, 41 (1996)
- D'Ambra, Eve, "Private Lives, Imperial Virtues: The Frieze of the Forum Transitorium in Rome" (1993), Princeton University Press
- Darwall-Smith, Robin H., "Emperors and Architecture: A Study of Flavian Rome" (1996), Latomus
- Davies, Penelope J., "The Politics of Perpetuation : Trajan's Column and the Art of Commemoration", American Journal of Archaeology, 101(1) (1997)
- Davies, Penelope J., "Death and the Emperor: Roman Imperial Funerary Monuments from Augustus to Marcus Aurelius" (2000), Cambridge University Press
- Dickey, Eleanor, "Latin Forms of Address : From Plautus to Apuleius" (2002), Oxford University Press
- Escámez de Vera, "The Sodales Flauiales Titiales, the Flamen Dialis, and the Propaganda of Domitian", Illinois Classical Studies, 44(2) (2019)
- Ewald, Björn C., "The Emperor and Rome: Space, Representation, and Ritual" (2010), Cambridge University Press
- Friesen, Steven J., "Twise Neokoros: Ephesus, Asia and the Cult of the Flavian Imperial Family" (1993), Brill
- Galán Vioque, Guillermo, "Martial, Book VII: A Commentary" (2002), Brill
- Garthwaite, John, "Domitian and the Court Poets", PhD, pp.1978
- Gazda, Elaine K., "Images of Empire: Flavian Fragments in Rome and Ann Arbor Rejoined" (1996), Kelsey Museum of Archaeology
- Gradel, Ittai, "Emperor Worship and Roman Religion" (2004), Oxford University Press
- Grainger, John D, "Nerva and the Roman Succession Crisis of AD 96~99" (2004), Routledge
- Gunderson, Erik, "The Art of Complicity in Martial and Statius: Martial's Epigrams, Statius' Silvae, and Domitianic Rome" (2021), Oxford University Press
- Haeckl, Anne E., "Images of Empire: Flavian Fragments in Rome and Ann Arbor Rejoined" (1996), Kelsey Museum of Archaeology
- Haeckl, Anne E., "Images of Empire: Flavian Fragments in Rome and Ann Arbor Rejoined" (1996), Kelsey Museum of Archaeology
- Jones, Brian W, "The Emperor Domitian" (1992), Routledge
- Koeppel, Gerhard M., "Fragments from a Domitianic Monument in Ann Arbor and Rome", Bulletin of the Museums of Art and Archaeology, 3 (1980)
- Kyle, Donald G, "Spectacles of Death in Ancient Rome" (1999), Routledge
- Lehnen, Joachim, "Profectio Augusti : Zum kaiserlichen Zeremoniell des Abmarsches", Gymnasium, 108 (2001)
- Levick, Barbara, "Vespasian" (2017), Routledge
- MacCormack, Sabine, "Art and Ceremony in Late Antiquity" (1981), University of California Press
- Manders, Erika, "Coining Images of Power: Patterns in the Representation of Roman Emperors on Imperial Coinage, A.D. 193-284" (2012), Brill
- Moorman, Eric M., "Domitian’s Rome and the Augustan Legacy, edited by Raymond Marks and Marcello Mogetta" (2021), University of Michigan Press
- Nauta, Ruurd, "Poetry for Patrons : Literary Communication in the Age of Domitian" (2002), Brill
- Noreña, Carlos F., "The Social Economy of Pliny's Correspondence with Trajan", American Journal of Philology, 128(2) (2007)
- Price, Simon, "Gods and Emperors : The Greek Language of the Roman Imperial Cult", Journal of Hellenic Studies, 104 (1984)
- Price, Simon, "Rituals of Royalty: Power and Ceremonial in Traditional Societies" (1987), Cambridge University Press
- Richard, Jean-Claude, "Tombeaux des empereurs et temples des ≪divi≫:notes sur la signification religieuse des sépultures imperials àRome", Revue de l’Histoire des Religions, 170 (1966)
- Rosso, Emmanuelle, "Culto Imperial Política y Poder:Actas del Congreso Internacional (Hispania Antigua. Serie Arqueologica)" (2007), L'Erma di Bretschneider
- Schulz, Verena, "Deconstructing Imperial Representation: Tacitus, Cassius Dio, and Suetonius on Nero and Domitian" (2019), Brill
- Scott, Kenneth, "The Imperial Cult under the Flavians" (1936), W. Kohlhammer
- Soldevila, Rosario Moreno, "Martial, Book IV: A Commentary" (2006), Brill
- Thompson, Leonard, "Domitianus Dominus: a Gloss on Statius Silvae 1.6.84", American Journal of Philology, 105(4) (1984)
- Thompson, Leonard, "The Book of Revelation: Apocalypse and Empire" (1990), Oxford University Press
- Torelli, Mario, "L'Urbs. Espace urbain et histoire (Ier siècle av. J.-C. - IIIe siècle ap. J.-C). Actes du colloque international organisé par le Centre Nationale de la Recherche Scientifique et l'École Française de Rome, 8-12 mai 1985" (1987), Collection de l'École française de Rome
- Turcan, Robert, "Templum gentis Flauiae", Journal des savants, 1 (2000)
- Vinson, Martha P., "Domitia Longina, Julia Titi, and the Literary Tradition", Historia, 38(4) (1989)
- Weaver, P. R. C., "Freedmen Procurators in the Imperial Administration", Historia, 14(4) (1965)
- Witcher, Robert E., "The Cambridge Companion to Ancient Rome, edited by Paul Erdkamp" (2013), Cambridge University Press
- Wood, Susan, "Who Was Diva Domitilla? Some Thoughts on the Public Images of the Flavian Women", American Journal of Archaeology, 114(1) (2010)