The Ara Pacis (“Altar of Augustan Peace” in Latin) is one of the most representative works of Augustan art. The monument was dedicated on 4 July 13 B.C to honor the return of Augustus after three years in Spain and Gaul, which were his last military operations, and commemorate military victories. The altar was an impressive example of the culture of Rome in general and illustration of prosperous Rome. The monument is a visual medium to represent that peace is the result of military victories and his proconsular power on the land and sea. Karl Galinsky, a Professor of Classics at the University of Texas at Austin says that the Ara Pacis is linked with the concept that pace is the result of military victories. According to him, Augustus mentioned the importance of the Ara Pacis in Res Gestae by saying, “On my return from Spain and Gaul in the consulship of Tiberius Nero and Publius Quintilius, after I had successfully arranged affairs in those provinces, the senate decreed that an altar of the Augustan Peace should be consecrated next to the Campus Martius in honor of my return, and ordered that the magistrates and priests and the Vestal Virgins perform an annual sacrifice there” (Karl Galinsky, 1996). He avoided building an altar in the senate chamber to honor his return. Instead, he ordered to build an altar to Pax Agusta in which one mile away from the sacred boundary of the city. It means that the altar was meant not only to be a monument of military achievement, but also a vision of the Roman religion. This research aims on function, structure of the altar, and reliefs on each side of the precinct wall.
The Ara Pacis probably functioned as a memorial of Augustus’s succeeding events and surficial place for peace. The inner al...
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At the start of the exhibition we are presented with various busts and sculptures of certain, and presumably famous, figures. It is when we see the sculpture of Aphrodite (see Fig. 1) that we start sensing the significance of the exhibition. These sculptures were the norm during the second century in the Bay of Naples, and by viewing the intricate details in each art piece we understand how worthy each work meant to each of the artists. The sculpture of Aphrodite portrayed a serene greeting to the exhibitors. She stood in the middle welcoming us with a soft and warm smile. Through this sculpture we view how the Pompeii artist was following the Greek perception of the human body such as what we see in Polykleitos’ sculpture, Doryphoros; Aphrodite stands with the weight shifted on to her left foot portraying the cross balance of the human body. Once we appreciate the first art room we are then presented with various pieces of the gardens that were found around the Bay of Naples.
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Zanker commences by addressing that this new “classicism” in Roman art truly evolved from the pillaging of mainland Greek cities, Sicily and southern Italy during the imperialistic Mediterranean expansion, and as such, Romans frequently appropriated artistic Greek forms and ornamentation to define social and political distinctions in public and private buildings as well as in statues, as reflected by the Altar of Domitius Ahenobarbus. Moreover, Zanker’s
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Here, we will be looking at a rendition of the high marble statue of Augustus Caesar known as “Augustus of Prima Porta.” Originating from 1st Century A.D., it is said that there is a possibility that the original sculpture could have been of greek descent. Upon a general overview of the sculpture, one can see that Augustus fulfils a millitarial role of some kind. From his very stance to the garments portrayed on him, Augustus is draped in a decorative cuirass and a tunic, accompanied by a figure of Cupid clutching on to his right calf. After taking the general themes of the work into account, one can then began to start unraveling the many symbolic elements embedded into the sculpture that allude to godly themes. Starting from the crown of his head, the very chiselment and structure of his face gives the work a youthful element to it, even though some say that Augustus was around 40 years old. A recurring theme within Greek and Roman culture is the matter of godliness and immortality amongst idolized figures themselves. This idea is usually depicted by displaying powerful human being in a younger light. This
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