to the throne, journeys and safe return, and the assumption
of the consulship and other offices or priesthoods. These rites all took
place at various temples or altars in Rome, or at the Ara Pacis,
recently excavated, which Augustus had built in the Campus Martius.
Here, by way of example of them, is a "votum susceptum pro salute novi
principis," on his accession.[926]

"Imperatore M. Othone Caesare Augusto, L. Salvio Othone Titiano iterum
consulibus, III kalendas Februarias magistro Imperatore M. Othone
Caesare Augusto, promagistro L. Salvio Othone Titiano: collegi fratrum
Arvalium nomine immolavit in Capitolio ob vota nuncupata pro salute
imperatoris M. Othonis Caesaris Augusti in annum proximum in III nonas
Ianuarias Iovi bovem marem, Iunoni vaccam: Minervae vaccam: Saluti
publicae populi Romani vaccam: divo Augusto bovem marem, divae Augustae
vaccam: divo Claudio bovem marem: in collegio adfuerunt, etc."

This record, which belongs to the year 69 and the accession of Otho,
shows the _divi_, _i.e._ the deified emperors Augustus and Claudius,
together with the deified Livia, associated with the _trias_ of the
Capitoline temple and the _Salus publica_ in the sacrificial rites. But
under the Flavian dynasty which followed this association was
judiciously dropped.[927] It may serve for the moment to illustrate what
was to come of this new element so subtly introduced into the old
worship; how it led to practices which are utterly repulsive to us, and
repulsive too to an honest man even in that day. The noble words of
Tiberius, declining to have temples erected to him in Spain, have been
preserved by Tacitus from the senatorial records:[928] "Ego me, patres
conscripti, mortalem esse fateor"; and he added that his only claim to
immortality lay in the due performance of duty. Tiberius, whatever else
he may have been, was beyond doubt an honest man; and so too was Seneca,
the author of the famous skit on the deification of Claudius. But the
extravagances of Caesar-worship are not to be met with in Augustus'
time; for him the new element may be defined, as in Rome (and in Italy
too, so far as his own wish could limit it) nothing more than _the
encouragement of the belief in him, and loyalty to him as the restorer
of the pax deorum_. To this end he sought to magnify his own
achievements as avenger of the crime of the murder of Julius, by which
the _pax_ had been grievously disturbed. I propose to finish this
lecture by giving