Augustus true founder of Pisidian Antioch?

by Damien F. Mackey “As Augustus was regarded as the city’s founder, this temple dedicated to him was built after 2 B.C. and became the focal point of the city”. info@ambertravel.com Whilst I have nothing whatsoever against Rome, or Romans, I have thought it necessary to minimize these in my works of revision. For example: Rome surprisingly minimal in Bible (1) Rome surprisingly minimal in Bible and: Horrible Histories: Retracting Romans (3) Horrible Histories. Retracting Romans Here I want further to extend this minimising by taking a look at Pisidian Antioch, which I have favoured as being the capital of the Seleucid king, Antiochus ‘Epiphanes’: Which Antioch may have been the capital of Antiochus ‘Epiphanes’? (3) Which Antioch may have been the capital of Antiochus 'Epiphanes'? The city was supposedly founded by one of Epiphanes’ predecessors, but then re-founded by the emperor Augustus: https://www.ambertravel.com/st-paul-trail-pisidian-antioch#:~:text=The%20city%20was%20founded%20in,importance%20of%20this The city was founded in the 3rd century by either Antiochus I or II, but it only achieved prominence after its refounding as a Roman colony by Augustus in 25 B.C. Three members of the imperial family served as honorary magistrates of the city from 15 B.C. to 35 A.D., attesting to the importance of this Galatian city. Triple-Arched Gate This triumphal arch gateway was excavated by the University of Michigan in 1924. The gate was built in the second century A.D. and was dedicated by Hadrian in 129 A.D. on his tour of Asia Minor. Hellenistic City Wall The city was a major Hellenistic center in the centuries before Paul's arrival. It was located along the route from Ephesus to Cilicia. Jewish inhabitants were brought to the city by the Romans for political and commercial reasons and it was to this community that Paul preached on his first missionary journey. Temple of Augustus As Augustus was regarded as the city's founder, this temple dedicated to him was built after 2 B.C. and became the focal point of the city. This podium temple was constructed in front of a two-story semi-circular portico and adjacent to a large colonnaded courtyard. The temple was first excavated by Ramsay in 1912-14. …. [End of quote] Now, in my recent Horrible Histories article (above), I picked up an extraordinary convergence of names that, in a conventional context, would make no sense, but that, in my revision, nicely tie up names and characters. There I wrote: …. To make matters really complicated, there is supposed to have been, incredibly, an ‘Antiochus Epiphanes’ at the time of the emperor Hadrian – and I have already identified the Antiochus Epiphanes with the emperor Hadrian: Antiochus ‘Epiphanes’ and Emperor Hadrian. Part One: “… a mirror Image” https://www.academia.edu/32734925/Antiochus_Epiphanes_and_Emperor_Hadrian._Part_One_a_mirror_image_ …. and, guess what? - this Antiochus Epiphanes had the name of Julius Caesar. He was, supposedly, Gaius Julius Antiochus Epiphanes (Philopappus). [End of quote] This incredible situation may serve, all at once, to tie up the three main names associated with early Pisidian Antioch: Antiochus ‘Epiphanes’ (see “Which Antioch …” article); Gaius Julius Caesar Augustus; and the emperor Hadrian. My re-interpretation of the Pisidian Antioch would be that it was essentially founded by Augustus, who was Hadrian, who was Antiochus ‘Epiphanes’, whose capital city it was. I, initially somewhat tentative about taking the huge step of identifying Augustus with the emperor Hadrian, whom I had already identified as Antiochus ‘Epiphanes’ (see “Mirror Image” article above) - thereby pitching the emperor Hadrian into the Nativity era of Jesus Christ - would eventually conclude, however, that it was: Time to consider Hadrian, that ‘mirror-image’ of Antiochus ‘Epiphanes’, as also the census emperor Augustus (2) Time to consider Hadrian, that 'mirror-image' of Antiochus 'Epiphanes', as also the census emperor Augustus Any faint doubts that I may still have had about bridging more than a century of conventional time estimation, by merging Augustus with Hadrian, were put to bed completely after reading Lillian Joyce’s article: In the Footsteps of Augustus: Hadrian and the Imperial Cult (1) In the Footsteps of Augustus: Hadrian and the Imperial Cult Years ago I had had it pointed out to me that, despite the textbooks, there was a significant overlap between the Assyrian king, Sennacherib, and his supposed father, Sargon II. The more that I studied this, however, the more that I came to realise that it was not a mere overlap, but that the reign of Sargon II was the very reign of Sennacherib. Sargon II and Sennacherib: More than just an overlap (1) Sargon II and Sennacherib: More than just an overlap Hopefully Lillian Joyce will eventually be able to take a similarly bold step and recognise that Hadrian was not just dogging Augustus’s every footstep, as her article substantially shows he was, but that Hadrian was Augustus. Taking some of her various comparisons between Hadrian and Augustus, we learn: Abstract Hadrian sought to honor, emulate and even surpass Augustus in a variety of his actions as Princeps. Associations with imperial cult were part of Hadrian’s consolidation and unification of empire. Hadrian erected, revived, or enhanced at least twelve temples and shrines connected to imperial cult. I suggest adding the Temple of Venus and Roma to this list. Its Greek-style plan and choice of goddesses connected it to the legacy of Augustus. The goddesses Venus and Roma functioned effectively as surrogates for imperial cult with Venus as Augustus’s divine ancestress and Roma as the cult consort of Augustus. In its use of Augustan models with associations to imperial cult and the power of the living emperor, the temple revealed Hadrian’s sophisticated plan to showcase his power through a connection to the Augustan legacy and concepts of eternal empire. …. Since antiquity, sources have noted Hadrian’s admiration for Augustus. Hadrian had a bust of Augustus among the Lares in his bedroom and a portrait of Augustus on his signet ring.1 Beyond keeping these images of Augustus close to his person, Hadrian sought to honor, emulate, and even surpass the first emperor in a variety of actions. In 121, Hadrian proclaimed a new Golden Age, celebrating it with coins, games, and festivals.2 Around 123, he shortened his title to Hadrianus Augustus.3 He restored Augustan monuments within and outside of Rome, and began new projects, including the temple to Venus and Roma, which evoked Augustan symbols and were often tied to imperial cult. With these projects, Hadrian used the memory of Augustus as an innovative way to legitimize and promote himself. 4 …. The first item in the Historia Augusta regarding Tarraco is that Hadrian used his own funds to rebuild the temple of Augustus.33 Hadrian also called for a gathering of the Council of the Province, which administered the imperial cult. The likely meeting spot was close to the site of the temple. Thus, the ceremonial backdrop for meeting these representatives was the site of the imperial cult celebrating Augustus. Locals soon began to add images of Hadrian to the sanctuary and a high priest received a mandate from the Council to gild Hadrian’s statues. Locals carried these images during festivals and then kept them in the porch of the temple.34 In Athens, the Augustus-Hadrian link also was strong. The Athenians dedicated a temple to Augustus and Roma on the Acropolis.49 This round structure was directly in front of the eastern entrance to the Parthenon.50 However, in scale it did not visually dominate the Parthenon or the Acropolis landscape. This connection had been in place for well over 100 years when Hadrian arrived.51 Like Augustus, Hadrian was initiated into the Eleusinian Mysteries.52 We know of multiple benefactions throughout the city much like those of Augustus.53 …. Hadrian used the memory of Augustus to invigorate present and future.7 Proclaiming a new Golden Age, bringing the worship of Roma into the city, and converting the Parilia to Romaia were part of a grand vision. Roma was more than a city goddess; she was a stand-in for imperial cult and eternal power.75 Venus, too, spoke to the divine heritage of the ruler. The goddesses linked Augustus and the history of Rome with Hadrian as the realization of a legacy. The “Greekness” of the new temple and its colossal images resonated with other sites of imperial cult throughout the empire. With this temple, Hadrian could project his current power and predict his eventual deification as Augustus had done before. ….