The imperial cult is one area where the terminology of charisma has been applied. This is appropriate as Max Weber’s understanding of charisma arose from his reading of religious scholars. This chapter discusses Octavian’s/Augustus’ institution of the cult of Julius Caesar and his subsequent failure to promote that cult. Augustus’ cautious acceptance of certain divine honors in his own lifetime paved the way for his posthumous deification. But the cult of Divus Augustus endured because of Tiberius’ consistent promotion of that cult, both publicly and privately. Tiberius’ own persistent refusal of divine honors created a clear divide between himself as mortal and Augustus as divine. This began even before Augustus’ death, with the promotion of certain divine concepts like the numen of Augustus and his providentia in adopting Tiberius. Tiberius’ dedication of Temples to (Pollux and) Castor and Concordia Augusta preserved the charisma of his deceased brother Drusus, enhanced the identification of Augustus with Jupiter, and promoted the notion that the divinity of Augustus protected his house, the domus Augusta.

There were several Latin and Greek terms that roughly correlated with our concept of ‘court’, including aula, palatium, and (from the late third century) comitatus. Roman authors were also capable of making generalizations about their court as an entity, many of them moralizing and negative, but some of them panegyrical. This conceptual framework regarding the court was partly inherited from the Hellenistic world. This chapter presents a selection of literary and epigraphic sources that illustrate the Romans’ conception of their own court as a distinct entity.