How far do you think Augustus’ building programme in the city of Rome was motivated by practical considerations and how far by other factors?

Augustus needed to solidify his power following the politically chaotic civil wars which culminated in the Battle of Actium in 31BC. A building program was required due to funds most likely being diverted towards the war effort. However, the building program may also function as propaganda. It was a means by which Augustus could associate himself with traditional Roman values (mores), portray himself as pious, and loyal to Rome.

It is evident that Augustus’ program addressed practical concerns. In collaboration with Marcus Agrippa he rebuilt aqueducts and cleaned out the sewers. He also built a new forum as the others had become too busy. These acts will have impacted the lives of everyday people and it is clear that he improved living standards. This work could be viewed as propaganda to portray Augustus as a benefactor of the people. However, it is clear that practical concerns were also a motivation.

Buildings arguably more likely to function as propaganda are those that do not directly serve a public, pragmatic function. For example, the Temple of Mars Ultor is strongly associated with Augustus with resultant positive implications for his public image. It housed the statues of Venus Genetrix, Mars and Divus Julius. Augustus was reportedly descended from Venus and the celebration of Venus ‘Genetrix’ glorifies his divine heritage and his rule can be seen as divinely sanctioned. Mars was his patron deity as he believed Mars to have aided him in war. Therefore, the temple in itself is a reminder of Augustus’ military strength, and yet also peace as buildings are normally built in absence of war. Julius Caesar was his adopted father and hence he can be seen to glorify his family. Although religion was an important aspect of Roman life, certain buildings such as the Temple of Ultor have potential to be seen to function mostly as propaganda.

Augustus’ building program can also be seen to honour tradition and values. His Res Gestae states that he ‘restored eighty-two temples of the gods’. A rhetoric of moral decline could be created via Augustus’ emphasis on his extensive works. In conjunction with his moral reforms such as the adultery laws, he is consequently portrayed as pious. Building projects can therefore be seen as part of the greater context of Augustus’ reform which focused on piety to the gods, country and religion.

As revealed, Augustus building programme was likely motivated by practical requirements. However, some buildings arguably function more explicitly as propaganda. As the emperor’s motivations can never be known it is important to consider various motives, both practical and self-interested, that Augustus may have had in the building programme.