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Exemplar for internal assessment resource Latin 3.4B for Achievement Standard 91509
Exemplar for Internal Assessment Resource
Latin Level 3
Resource title: Attitude to Rome
This exemplar supports assessment against:
Achievement Standard 91509
Analyse a Roman viewpoint
Student and grade boundary specific exemplar
The material has been gathered from student material specific to an A or B assessment
resource.
Date version published by
Ministry of Education
© Crown 2012
December 2012
To support internal assessment from 2013
Exemplar for internal assessment resource Latin 3.4B for Achievement Standard 91509
Grade Boundary: Low Excellence
1.
To achieve at Excellence the student is required to analyse thoroughly a Roman
viewpoint. This involves fully expanding on particular selected points, using Latin
references and/or quotations from resources and/or previously studied material to
support answers, and drawing perceptive conclusions. An English explanation is
provided for any Latin reference or quotation. Latin references may include mention of
Roman artefacts, Latin terms, phrases, quotations, images, maps or other material.
The student has applied linguistic and socio-cultural knowledge to extract and explore
ideas and has expanded fully on the particular selected points (1) supported by Latin
quotations with foot-noted translations (3).
A perceptive conclusion has been drawn in the body of the work (2) and there is
another less strong conclusion in the final paragraph (5).
To reach a more secure Excellence the student should explain the allusions (4) and
strengthen the conclusion (5).
© Crown 2012
Student 1: Low Excellence
Latin AS 3.4B
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“I found Rome a city of brick and left it a city of marble.i” Augustus Caesar (63BC – 14AD) became
the undisputed ruler of Rome when he defeated Marc Antony and Cleopatra at the Battle of Actium.
During his long reign he brought about peace and stability in an era known as the Pax Romana (The
Roman Peace) and made a concerted effort to redefine the Roman identity. Augustus found his way
into the heart of the traditional Roman man through his commitment to restoring Rome to the way
in which it had been founded by Romulus and Remus and bringing the Roman government to its
rightful power, ruling everything. The Emperor Augustus promoted patriotism during ‘The Golden
Age,’ through his encouragement of influential historians and poets to create works in support of his
aims and Roman pride. Reflection of such aims is very evident through the analysis of poems such as
those of Virgil and Horace and intended effect of what is essentially propaganda is undeniable.
(1)An exemplary passage of Virgil’s Aeneid of the ideas of Augustus and how they show national
identity and patriotism lie in the passage in which Anchises predicts that Augustus Caesar will go on
to make a ‘Golden Age’ once again. ‘hic uir, hic est, tibi quem promitti saepius audis, Augustus
Caesar, diui genus, aurea condet saecula qui rursus Latio regnata per arua Saturno quondam.ii’
Augustus in his lifetime went on to exploit his very distant familial connection to Aeneas and the fact
that Virgil calls upon Augustus in a prophecy cements his status among the citizens of Rome. Virgil is
marking him out for divinity, and the Romans being infatuated with prophecies and gods have no
choice but to support this man who was always destined to be their ruler and the purveyor of peace
and restoration of ancient culture. The fact that he belongs to the same line of genealogy as Aeneas
makes his position as a human of god-like status all the more valid. There is no doubt about the
purpose of Augustus in the Roman Empire and Virgil is sharing his view with the Roman population
and uniting the people with this sense of national identity as they are all privy to the beliefs under
the same ruler. The super natural element of the character of Augustus is only furthered in a
following passage where ‘hinc Augustus agens Italos in proelia Caesar cum patribus populoque,
penatibus et magnis dis, stans celsa in puppi, geminas cui tempora flammas laeta uomunt
patriumque aperitur uertice sidus.iii’ The twin flames are partly associated with his helmet and the
twin crests of Romulus, but also give an element of super natural to Augustus himself .There is also
an emphasis on the Italians who are now enemies who contributed a great amount to the destiny of
Rome. (4)This passage is very interesting in the sense that it makes a lot of historical allusions not
only to Romulus but also to Julius Caesar as well. Virgil has succeeding in lifting Augustus’s status
only further up the chain of power in awarding him with what is essentially super-human qualities
which will go on to bring about the longest periods of peace, stability and prosperity in the history
of Rome. The views of the poet unite the views of the people especially as Augustus ‘leads the
Italians to conflict, with him the Senate, the people.’ Augustus appears to be fighting for the people
with the people and the population of Rome unite under his rule in a single national identity
physically expressing their commitment to their nation and its leader in the ultimate act of
patriotism just as Augustus has made it so through his careful command over literate
promotion.Through his literature Horace supports Augustus. Horace was a contemporary of Julius
Caesar and in capturing the very essence of the civil wars: (3)‘sic est: acerba fata Romanos agunt
scelusque fraternae necis, ut imerentis fluxit in terram Remi sacer nepotibus cruoriv,’ it becomes very
clear that the civil wars are exceptionally dark times in the history of the Roman republic. This is of
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course before the time of Augustus which ultimately leaves him in a powerful position as these
murky times in Roman history are accounted. It makes the case for the Pax Romana that Augustus
can offer that much stronger. Horace goes on to document the Augustan triumphs at the Battle of
Actium: ‘io Triumphe, tu moraris aureos currus et intactas boves?v This passage is monumental as
after leaving the Battle of Actium a victor, Augustus essentially became the ruler of what would
become the Roman Empire.(1) In this battle Augustus portrays the quintessential traditional Roman
man sticking up for traditional Roman beliefs defending the Roman way of life from the inevitable
foreign reform of Marc Antony, softened by his partner Cleopatra and how she would have him rule.
In fact it seems Marc Antony’s soldiers agree as ‘hostiliumque navium portu latent puppes
sinistrorsum citae.vi’ They will not fight for Eastern rule, it seems as if they would have Augustus rule
also. This is important for the analysis of the acceptance of the ideals of Augustus by the Romans.
How could they not accept somebody who seems to be the embodiment of the traditional Roman
man, who is able to have his enemies fleets surrender to him and leave him to be the victor as if it is
fated so? Moving to Augustus’s reign (13BC), Horace writes (3)‘dius orte bonis, potume Romulae
custos gentis, abes iam nimium Diu; maturum reditum pollicitus partrum sancto consilio redi.vii’ This
convincing piece of propaganda subtly promotes Augustus in the eyes of the reader. Horace
becomes a voice of the people, the everyday traditional Roman who is concerned for the possibility
of another civil war.(1) Horace promotes Augustus to the individual who has taken on the
responsibility of maintaining the order and peace of the Roman rule and he reflects his belief in this
man urging the everyday Roman man to feel the same way. This shows the national identity of
Rome, in the sense that they each belong under the reign of Augustus whether they be a poet like
Horace or simply an ordinary man, they all share this feelings and patriotism as they devote
themselves completely to their country. A particularly emblematic example of just how highly
esteemed Augustus is in the eyes of Horace is evident in an earlier passage of Horace ‘Gentis
humanae pater atque custos, orte Saturno, tibi cura magni Caesaris fatis adta: tu secundo Caesare
regnesviii.’ It is as if Augustus never existed before he became emperor, this is very indicative of the
nature of Augustus and how he has left Octavius behind as if his life before power is irrelevant. Ever
the subtle manipulator, it seems as if all of the bad things he has done previously no longer matter
as he is now this super-human traditional man. It shows just how clever Augustus was that his rule is
being tied with Jupiter’s own rule. Horace is saying that Augustusix is second only to Jupiter and
Augustus is transcending ordinary people to this more than human status, up there with the gods
that he values so much as per his traditional aims for the people. He is a dictator yet he manages to
somehow avoid dictatorship through his restrained promotion with the help of people like Horace.
During his reign, Augustus also commissioned Horace to compose a hymn for the long-abandoned
festival (17BC) the Carmen Saecularex which Augustus revived in accordance with his policy of
recreating ancient customs. ‘Possis nihil urbe Roma visere maius!xi’ This hymn is more than anything
a celebration of Augustan rule noting how nothing can ever threaten Rome under Augustus’s
leadership. It is a compelling passage as it shows all of the wonderful things the reign of Augustus
has bought about. (2) It seems that Horace simply buys into the shameless propaganda because
what Augustus can offer the people is attractive even if he is a dictator behind the guise of a man of
tradition and dedication to the gods and ancient ways of Rome. This really is the epitome of national
identity that something like this would be read at a festival for the crowd to bask in the glory that
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Augustus has bought to the Romans. The patriotism of Horace on behalf of the people makes it clear
why Augustus could so easily take and maintain full power of the citizens of Rome.
Augustus recreates ancient customs in his strategies surrounding the control of power and the
founding of the Roman Empire. With his rise to and constant hold of the power, comes also the
founding of a new national identity. Augustus holds views based on the ‘History of Rome’ by Livy and
thinks the reason for the downfall of the Republic to be the straying from traditional values and
worship of the gods.(5) Augustus aims in his reign to restore such traditions and values and have the
population of Rome united under him with a single new national identity, him being their powerful
leader that would continue to hold that power.
1
Suetonius Augustus
ii ‘This is the man; this is him, whom you so often hear promised you Augustus Caesar, son of the Deified, who
will make a Golden Age again in the fields where Saturn once reigned.’ (Virgil: Aeneid VI:791f)
iii‘Augustus Caesar stands on his high stern, leading the Italians to conflict, with him the Senate, the people,
the household gods, the great gods, his happy brow shoots out twin flames and his father’s star is shown on
his head.’ (Virgil: Aeneid VIII. 678f)
iv‘That’s so: a bitter destiny dogs the Romans, the guilt of a brother’s murder, since Remus’ innocent blood
poured on the ground, a curse on Rome’s posterity’ (Horace: Epodes, VII)
v
‘Hail Triumph! Why delay the golden chariots and the unblemished steers?’ (Horace: Epodes IX)
vi‘And the opposing fleet, when ordered to larboard, remained there in the harbour.’ (Horace: Epodes IX)
vii
‘Son of the blessed gods, and greatest defender of Romulus’ people you’ve been away too long: make that
swift return you promised, to the sacred councils of the City Fathers.’ (Horace: Odes IV. 5)
viii
‘Father and guardian of the human race, son of Saturn, and the care of mighty Caesar was given you by fate:
may you reign forever with Caesar below.’ (Horace: Odes I. 12)
ix
Note that in this passage Caesar refers to Augustus
x The Secular Festival
xi
‘You will never know anything mightier than Rome!’ (Horace: Carmen Saeculare)
1
Exemplar for internal assessment resource Latin 3.4B for Achievement Standard 91509
Grade Boundary: High Merit
2.
To achieve at Merit the student is required to analyse clearly a Roman viewpoint. This
involves expanding on particular selected points unambiguously in English, and
drawing reasoned conclusions.
The student has used linguistic and cultural knowledge to extract and explore ideas
from previously studied material and has expanded fully on particular selected points
(1) and supported them with quotations in English (3).
Perceptive conclusions have been drawn (2). This work does not reach Excellence
because the supporting evidence in Latin does not have an English translation or
explanation as required by Explanatory Note 2 of the standard(4).
To achieve at Excellence the student needs to explain or translate the Latin quotations
(4) and provide the original Latin for the English translations.
© Crown 2012
Student 2: High Merit
Latin AS 3.4B
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(1) One of the core beliefs of the Roman people, one that defined their national identity and
coloured the way they viewed the world, was their belief in their ancestry. Romans believed that
they were descended from Trojans through the lineage of Rome’s founder, Romulus, whose
ancestor Iulus was the son of Aeneas, the famous Trojan Hero. So the Romans believed that they
came from the noble and ancient Trojan stock, renowned for their bravery when defending Troy
during the 10-year siege by the Greeks and revered throughout the world for the same. This feeling
was noted often by Virgil. In The Aeneid he refers to the Roman emperor Augustus as “a Trojan
Caesar … Augustus, a Julius, his name descended from the great Iulus” (Book I, lines 286,288.) Virgil
also refers to this in the Georgics, when he writes that “our blood’s atoned, long enough, for
Laomedon’s perjuries at Troy” ( lines 501-502). Identifying with the Trojans gave the Romans a sense
of importance and of being favoured by the gods which strongly shaped their national identity.
The Romans believed that the gods favoured them and it was for this reason that they were slowly
but steadily conquering the world. The initial reason for supposing divine favour was the ancestry of
the Romans. Rome was founded by Romulus, who was fathered by the god Mars. On Romulus’
mother’s side his ancestry could be traced back to Iulus, son of the famous Trojan, Aeneas. Aeneas’
mother was said to be the goddess Venus. Because of the divine ancestry of the city’s founding
father Romans felt that these two divinities, Mars and Venus, would be supporting Rome and
helping to further her cause. However, the supposed divine favour of Rome wasn’t limited to these
two figures – the Romans felt that the whole kingdom of Olympus was supporting them. This is
shown in The Aeneid, when Jupiter prophesies about Rome to Venus, telling her of the end of the
civil wars (Book I, line 291,(4) “Aspera tum positis mitescent saecula bellis”) and of Augustus (Book I,
line 286,288, “Nascetur pulchra Troianus origine Caesar … Iulius”). The fact that the King of the Gods
himself made favourable prophesies about the fate of the Roman Empire assures the Romans that
all of the gods are on their side. Horace reflects this when, in his Odes, he addresses the god
Mercury, [Odes I, lines 45-46, “serus in caelum redeas diuque laetus intersis populo Quirini”]. By
referring to the Romans as the “people of Quirinus” Horace shows his belief in the descent of
Romans from Romulus (also known as Quirinus) and thus their divine heritage and favour.
(1)The Roman’s belief in their destiny to conquer the world was becoming a reality by the first
century AD. During his reign Augustus expanded the empire dramatically, his notable conquests
being Hispania and expansions into Germania and Africa. Again this is referenced in Book VI of The
Aeneid, when Anchises tells Aeneas that Augustus will “extend the empire beyond the Libyans and
the Indians” [lines 794-795]. The fruition of this prophecy made the Romans believe more fervently
in the other prophecies about the empire and their favoured status in the world. They believed that
it was through the god’s favour that they had been so successful in conquests and in the recent civil
wars, notably against Mark Antony and Cleopatra when Augustus delivered a crushing defeat at the
Battle of Actium; Virgil draws on this belief in The Aeneid, when he writes that “Apollo of Actium sees
from above and bends his bow: at this all Egypt, and India, all the Arabs and Sabaeans turn and flee”
[Book VIII, line 704-706 ]
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The emperor Augustus played upon the very religious culture of the Romans when crafting his
image. Firstly, as the adoptive son of the deified Julius Caesar, from the start he was considered a
semi-divine figure as the son of a god – Virgil refers to him as [“Augustus Caesar, divi genus”.
The Aeneid, Book VI, line 792,]. Augustus used this as the basis of his image, which was strongly
religious. He made himself Pontifex Maximus (Chief Priest) in 13BC and worked hard to portray
himself to the masses as a godly and righteous person. This was a difficult task as the bloodshed of
the civil wars had tarnished his reputation. However he continued throughout his reign to restore
damaged temples and build new temples and other religious structures, most famously the Temple
of Caesar, the Temple of Mars Ultor (part of the Augustan forum) and the Ara Pacis (Altar of Peace).
The Ara Pacis goes even further as it is lavishly decorated with Roman scenes, including showing the
Emperor and his family in sacrificing to the gods. Horace too writes in his Odes of how Augustus
had ascended to divinity in the eyes of the common man. The idea that a god was directly ruling
them was hugely popular with the intensely religious Romans. After 100 years of brutal civil war it
was very comforting for them to think that the gods cared about them enough to send one of their
own to govern them, protect them and bring them peace and prosperity.
Many Romans believed that Augustus was predestined to bring peace to the world. This belief was
reinforced after his triumph against Mark Antony and Cleopatra at the Battle of Actium in 31 BC,
which brought an end to a century of civil wars. Virgil uses the idea of the Battle of Actium (and
Augustus’ role in it) being predestined in Book VIII of The Aeneid, when the battle is described in a
scene on Aeneas’ shield. Virgil writes that “Augustus Caesar stands on the high stern, leading the
Italians to the conflict” [Lines 678-679] and late writes of the Roman triumph as “all Egypt, and India,
all the Arabs and Sabaeans turn and flee” [Lines 705-706]. The fact that this great event was
depicted on the shield forged by the god Vulcan for the great Trojan hero Aeneas, the ancestor of
the Romans, reinforced the Roman’s belief that Augustus’ victories in the civil wars and his end to
the wars were destiny. Of course, Augustus’ destiny to bring lasting peace to the Roman Empire was
also foretold in Book VI of The Aeneid, in the famous lines (3)“This is the man, this is him, whom you
so often hear promised you, Augustus Caesar, son of the Deified, who will make a Golden Age again
in the fields where Saturn once reigned” [Lines 791-794 ]. Augustus used the idea of his
predestination to bring peace as propaganda, and built his monument, the Ara Pacis Augustae (Altar
of Augustan Peace), a great monument to the peace and prosperity that the Romans were enjoying
under his rule, reinforcing, in the scenes portrayed on the altar and even in the name itself, that the
peace of the Romans was due to his leadership – the Pax Romana was remodelled into the Pax
Augusta.
(2)The Roman national identity was founded on the idea of their descent from the famous Trojans
and their divine heritage. They believed that Rome was favoured by the gods for peace and
prosperity, and that it was the destiny of the Roman people to conquer the world and bring order
and peace to the “barbarians” who lived outside their empire. When Augustus became emperor he
drew upon these beliefs and integrated himself into them in order to put the stain of the civil war
behind him. He created an image for himself as a pious, religious ruler, which pleased the intensely
religious Roman masses. Drawing upon his link to the deified Julius Caesar, his adoptive father, he
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made himself into a divine figure, which was again popular with the Romans: they were comforted
to think that they were so favoured by the gods that one would deign to descend to earth and rule
over them. With the aid of works such as Virgil’s Aeneid Augustus even persuaded the masses that
he was destined to rule them and to return them the mythical, utopian Saturnian age, when the
world would be at peace and Rome would prosper, an age known as the Pax Augusta, or Age of
Augustan Peace. (2) Augustus’ image as protector of Roman religion, divine being and the saviour
destined to put an end to the misery and bloodshed of 100 years of civil wars in order to usher in a
golden age was a massive part of the Roman’s collective psyche and shaped their national identity
during his reign and even after his death, making Augustus one of the most successful propagandists
of all time and arguably the most influential person the Roman world ever saw.
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Exemplar for internal assessment resource Latin 3.4B for Achievement Standard 91509
Grade Boundary: Low Merit
3.
To achieve at Merit the student is required to analyse clearly a Roman viewpoint. This
involves expanding on particular selected points unambiguously in English, and
drawing reasoned conclusions.
The student has applied linguistic and socio-cultural knowledge to extract and explore
ideas from previously studied written material and has expanded on particular selected
points (1). Reasoned conclusions have been drawn (2). The student has supported the
points made with quotations from Latin (3).
To achieve a more secure Merit the student should expand more on the idea of peace
or tradition.
© Crown 2012
Student 3: Low Merit
Emperor Augustus (63BC – 14AD) was the founder of the Roman Empire and its first emperor, ruling
from 27 BC until his death in 14AD. He initiated an era of peace known as the ‘Pax Romana’ or the
Roman peace. Despite some wars, the Mediterranean world remained at relative peace for over two
centuries. Before this, Rome lay in an area rifled in civil wars, and the Romans were ready for this era
of peace by the time the emperor Augustus came around. Augustus used this idea to propel himself
into the Roman’s hearts. They were fed up with civil wars, ready for peace, and Augustus was keen
to restore Rome in the same way it had been founded by Romulus and Remus, and Aeneas, and put
it back in its place, which was where they believed, on top of the world. We can see both the
Roman’s attitude to Augustus and elements of his leadership reflected in Latin literature, such as
Virgil’s ‘Aeneid’ and Horace’s Odes.
(1)One of the most important aspects of the Roman society was that they were infatuated and even
obsessed with tradition and the gods. They were proud of their city, but in a more arrogant sense
and believed that the gods favoured them due to their civilisation which was developed beyond
their time and also the systems which operated within this. They had a strong faith in the gods and
all prophecies and future-tellings. ‘hic uir, hic est, tibi quem promitti saepius audis, Augustus Caesar,
diui genus, aurea condet saecula qui rursus regnata per arua Saturno quondam.’1 What is important
to note in this prophecy given by Anchises (1) is the reference to the fact that Augustus would one
day make the Golden age, and that he is the son of the ‘deified’ Julius Caesar. The Romans valued
the deity very highly, and by linking Augustus to images of Godliness and glory shows just how much
faith and trust the Romans would have been prepared put in him at the time. Their national identity
was on the line, and the first emperor Augustus stepped up to the plate by assuring them an era of
peace in Rome, focused on reforming the city to even greater glory. This propaganda played exactly
to the Roman’s general and slightly arrogant desire to be the best city and civilisation in the world,
and more importantly the most favoured by the Gods. ‘hinc Augustus agens Italos in proelia Caesar
cum patribus populoque, penatibus et magnis dis, stans celsa in puppi, geminas cui tempora
flammas laeta uomun patriumque aperitur uertice sidus.’2 Similarly in this section, Virgil has placed
emphasis on the family line between Caesar and Augustus. He also emphasises again the importance
of all kinds of gods to the Roman people, and their firm belief in them, even in the matters of
keeping them safe in war. The reference to the twin flames relates to the twins Romulus and Remus,
two of the most important figures in Roman history as they were the initial founders of Rome.
Augustus is also given a supernatural reference to the stars and the fact that his father (a blood link
to the deity) was made a god (or star in this case) when he died. (2)These were all very important
aspects of Augustus to the Romans because we know that they placed their belief firmly in their
tradition and the Gods and the way Virgil has link Augustus to these in his writing shows us how
influenced the Romans were to be able put their faith in him as their ruler.
1
This is the man, this is him, whom you so often hear promised you, Augustus Caesar, son of the deified, who
will make a Golden age again in the fields where Saturn once reigned..’ Virgil, Aeneid VI 791f
2
On one side Augustus Caesar stands on the high stern, leading the Italians to the conflict, with him the Senate,
the People, the household gods, the great gods, his happy brow shoots out twin flames, and his father’s star is
shown on his head. Virgil Aeneid VIII 678f
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Horace wrote about Augustus in a very different way to that of Virgil. Horace, like most of the
Romans, hated the times of civil wars and feared what would happen if Augustus were to die,
believing Rome would fall back into chaos and treachery of war. He supports Augustus fully for this
reason, enjoying the era of peace and this view is not only his own but actually the same as many of
the Roman people. ‘Dius orte bonis, optume Romulae custos gentis, abes iam nimium diu; maturum
reditum pollicitus partum sancto consilio redi.’3 Horace wrote this in a time where Augustus had
been away and obviously he had been worrying about what would happen to him if Augustus were
to disappear and the Empire was to collapse. Horace is sucking up to Augustus here out of fear. This
feeling represents probablt what a lot of the Roman population felt, supporting him out of fear as
they were so keen to see he end of the civil wars.(1) The idea of an era of peace was so inviting that
Augustus gained a lot of the support he required to run a successful empire. Again in this passage,
like in Virgil’s, a reference has been made to his family ties with Caesar and the Gods, and also to
Romulus himself. These references made would affirm the Romans belief in him when they read the
piece because of their everlasting values in their history, tradition, and the deity. The Carmen
Saeculare is a hymn written by Horace which was commissioned by Augustus himself in 17BC. The
poem is in the form of a prayer to Apollo and Diana and represents a return to the tradition of
glorifying the Roman Pantheon. It also brings prominence to the patron god of Augustus, Apollo.
(3)‘di, probos mores docili iuventae, di, senectuti placidae quietem, Romulae gentui date remque
prolemque et decus omne.’4 The prayer asks the Gods for the restoration and glorification of Rome,
and make it as mighty as they believe it should be. Again here we see Augustus linked to ideas of the
deity and their city of Rome. It can also be noted that Horace wrote this poem for Augustus himself,
reinforcing his ‘sucky up’ attitude towards him.
These pieces of poetry reflect not only the attitude of the poets towards the emperor of Augustus
but also the citizens themselves. (2)The start of the Roman Empire saw the start of an era of relative
peace, which they had Augustus to thank for. Everyone was prepared to support him due to this
phase of peace. We can see how Horace was so worried about the civil wars restarting that he wrote
continuously about Augustus, praising his leadership and him as a person too. (2)Virgil writes
similarly, emphasising on his links to his father, Julius Caesar, and stressing the fact that he was a
half God so therefore Augustus had a link to the Deity, which we know was very important to the
Roman people. The poets give him supernatural characteristics, and make him appear as a great
hero in their texts. The Golden age, in the scheme of the history of Rome, was an even further
development of their civilisation, which was already beyond its time. A welcome era of peace
enforced by Augustus saw the people go back and restore their city, further enforcing their love and
dedication to the gods on the way and also reminding each other of the importance of their history
regarding Romulus and Remus, and the traditions they have always followed.
3
Son of the blessed Gods, and greatest defender of Romulus’ people, you’ve been away too long: make that
swift return you promised, to the sacred councils of the City Fathers.’ Horace, Odes IV lines 1-5
4
Then, you divinities, show our receptive youth virtue, grant peace and quiet to the old, and give children and
wealth to the people of Romulus and every glory. Horace, Carmen Saeculare.
Exemplar for internal assessment resource Latin 3.4B for Achievement Standard 91509
Grade Boundary: High Achieved
4.
To achieve the student is required to analyse a Roman viewpoint. This involves
applying linguistic and cultural knowledge to extract and explore ideas from previously
studied written/visual material, and to draw conclusions about the viewpoint.
The student has applied linguistic and cultural knowledge to extract and explore ideas
from previously studied writings of Virgil and Horace (1). Conclusions have been drawn
from the material explored (2).
To achieve at Merit the student should expand more on ideas such as (3) Augustus’
link with Julius Caesar and the importance of the Carmen Saeculare as well as
strengthening the conclusions.
© Crown 2012
Student 4: High Achieved
Latin 3.4B
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Emperor Augustus (63BC – 14AD) was the founder of the Roman Empire and its first emperor, ruling
from 27 BC until his death in 14AD. He initiated an era of peace known as the ‘Pax Romana’ or the
Roman peace. Despite some wars, the Mediterranean world remained at relative peace for over two
centuries. Before this, Rome was plagued by civil wars, and the Romans were ready for this era of
peace by the time of Augustus. Augustus used this idea to win the Roman’s support. They had had
enough of civil wars and were ready for peace, and Augustus was keen to restore Rome to the way it
had been founded by Romulus and Remus, and gain world supremacy. We can see the Roman’s
attitude to Augustus and elements of his leadership reflected in Latin literature, such as Virgil’s
‘Aeneid’ and Horace’s Odes.
One of the most important aspects of the Roman society was that they loved tradition and the gods.
They were proud of their city and what it had become and believed that the gods favoured them and
also the systems which operated within this. (1)They had a strong faith in the gods and all
prophecies and future-tellings. e.g. “This is the man, this is him whom you so often hear promised
you, Augustus Caesar, son of the deified, who will make a Golden Age again in the fields where
Saturn once reigned…” Virgil, Aeneid vi 791 f. What is important to note in this prophecy given by
Anchises is the reference to the fact that Augustus would one day make the Golden age, and that he
is the son of the ‘deified’ Julius Caesar. The Romans valued religion very highly, and by promising
peace Augustus was winning them over. Their national identity was at stake and Augustus assured
them of an era of peace in Rome, focused on reforming the city to even greater glory, its former
glory. This propaganda played exactly to the Roman’s desire to be the best in the world, and more
importantly the most favoured by the Gods. “On one side Augustus Caesar stands on the high stern,
leading the Italians into conflict with him the Senate, the People, the household gods, the great
gods, his happy brow shoots out twin flames, and his father’s star is shown on his head.” Virgil
Aeneid viii 678f. (3) In this section, Virgil has placed emphasis on the family line between Caesar and
Augustus. He also emphasises again the importance of all kinds of gods to the Roman people, and
their firm belief in them, even in the matters of keeping them safe in war. The reference to the twin
flames relates to the twins Romulus and Remus, the initial founders of Rome. Augustus is also given
a supernatural reference to the stars. These were all very important aspects of Augustus to the
Romans because we know that they placed their belief firmly in their tradition and the gods and the
way Virgil has linked Augustus to these in his writing shows us how influenced the Romans were to
put their faith in him as their ruler.
Horace, like most of the Romans, hated the times of civil wars especially since he had been involved
in them and feared what would happen if Augustus were to die, believing Rome would fall back into
chaos and treachery of war. (1) He supports Augustus, enjoying the era of peace and this view is
what many Romans shared. dius orte bonis, optume Romulae custos gentis, abes iam nimium diu;
maturum reditum pollicitus partum sancto consilio redi.Odes iv lines 1-5. Horace wrote this in a time
where Augustus had been away and obviously he had been worrying about what would happen if
Latin 3.4B Student 4
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Augustus were to disappear and the Empire was to collapse. Horace is flattering Augustus out of
fear. This is probably what a lot of the Roman population felt, supporting him out of fear as they
were so keen to see the end of the civil wars. The idea of an era of peace was so inviting that
Augustus gained a lot of the support he required to run a successful empire. Again in this passage,
like in Virgil’s, a reference has been made to his family ties, and also to Romulus himself. (2) These
references made would affirm the Romans’ belief in him when they read the piece because of their
everlasting values in their history, tradition, and the deity.
(1) The Carmen Saeculare is a hymn written by Horace which was commissioned by Augustus himself
in 17BC. The poem is in the form of a prayer to Apollo and Diana and represents a return to the
tradition of glorifying the Roman Pantheon. It also brings prominence to the patron god of Augustus,
Apollo. The prayer asks the Gods for the restoration and glorification of Rome, and make it as mighty
as they believe it should be. “Then you divinities, show our receptive youth virtue, grant peace and
quiet to the old, and give children and wealth to the people of Romulus and every glory” Horace
Carmen Saeculare.
These pieces of poetry reflect not only the attitude of the poets towards the emperor of Augustus
but also the citizens themselves. (2)The start of the Roman Empire saw the start of an era of relative
peace, which they had Augustus to thank for. Everyone was prepared to support him due to this
phase of peace. The poets give him supernatural characteristics, and make him appear as a great
hero. A welcome era of peace enforced by Augustus saw the people go back and restore their city,
further enforcing their love and dedication to the gods on the way and also reminding each other of
the importance of their history regarding Romulus and Remus, and the traditions they have always
followed.
Exemplar for internal assessment resource Latin 3.4B for Achievement Standard 91509
Grade Boundary: Low Achieved
5.
To achieve the student is required to analyse a Roman viewpoint. This involves
applying linguistic and cultural knowledge to extract and explore ideas from previously
studied written/visual material, and to draw conclusions about the viewpoint.
The student has applied linguistic and cultural knowledge to extract and explore the
idea of national identity from previously studied writings of Virgil and Horace (1) and of
patriotism under Augustus from the artefact the Ara Pacis (2). The conclusions (3) are
not strong.
To reach a more secure Achievement the student could expand on the point about
Rome’s divine ancestry (4) with more references to Latin sources. The link between
Augustus, patriotism and propaganda should be more clearly explained with reference
to the Ara Pacis. The conclusions should be clearly drawn from the evidence
presented.
© Crown 2012
Student 5: Low Achieved
AS 3.4B
Page 1/2
“I found Rome of clay, I leave it to you of marble.” Throughout the Golden Age of 1st century BCE
Rome, Emperor Augustus favoured the Romans’ strong sense of national identity. From the original
founding of Rome, tradition was highly valued as a means of creating societal continuity from their
ancient past and historical present. The legend of Romulus and Remus remained pivotal to the
Romans’ conveyance of national pride. Further, the ensuing curse and civil war that was devastating
Rome as a consequence of Romulus and Remus’s bloody battle found solace and cessation during
the Augustan Golden Age. The Romans were a proud people and it is clear through their insatiable
obsession with their background and its links to the gods that such a tradition was unequivocally
important to all of their society. The Golden Age of Augustus provides a modern audience with
unambiguous examples of the Roman’s national identity and patriotism in 1st century BCE Rome.
The legendary founding of Rome in 753 BCE has a stronghold on the national pride of the Romans.
As the myth goes, twin brothers Romulus and Remus- having been suckled by wolves and raised by a
shepherd after being thrown from their kingdom as babies-fought to the death on the Palatine hill
regarding who would give their name to the new city. This is significant as it is commonly
understood that Romulus and Remus are of divine ancestry: their mother Rhea Silvia although a
Vestal Virgin was impregnated by either the god Mars or the demigod Hercules and it is accepted
that they are descendants of Aeneas’s, the original founder of the Western Land in Italy. Having the
founders of their city so strongly connected to divine roots play a vital roole in the perpetuation of
the Romans’ passion for religion. (1) Further than this, as mother of Aeneas as told by Virgil in The
Aeneid, Venus is commonly associated as the mother of the Roman people. Religion is a powerful
tool as a means of control and it is apparent that even as early as 1st century BCE it was being utilised
as a way to organize the Roman society- and the Romans not only endured the important role of the
gods in their daily life but revered it. How is it that a single man, Augustus, came to lead the entire
Roman Empire?(4) The opening lines of Horace’s Odes IV.5 read in favour of Augustus’s divine
ancestors, saying (1)“divis orte bonis, optume Romulae custos gentis...” which in English holds the
meaning “Son of the blessed gods, and greatest defender of Romulus’ people...” (3)This is an
example of the Romans’ sense of national identity in relation to Augustus’s skill as a leader as well as
their legendary founding.
Arguably the most celebrated effect of Augustus’s reign in 1st century Rome was his leadership that
led the Romans from a seemingly endless period of civil war to an era of peace. This is apparent to a
modern audience through such monuments as the Ara Pacis in Rome. (2) It is a fine example of not
only Roman loyalty but also Augustan propaganda. The Ara Pacis was built to commemorate the
winning of two battles at Gaul and Hispania under the command of Augustus. Before Emperor
Augustus came to power, civil war was rife in the Roman state. In Horace’s Odes 1.2 the final stanza
reads “hic magnos potius triumphus, hic ames dici pater atque princeps, neu sinas Medos equitare
inultos t educe, Caesar”; which can be translated as “Here to delight in triumphs, in being called our
prince and father, making sure the Medes are punished, lead us, O Caesar.” This quote from a
contemporary author of 1st century BCE Rome highlights societal views regarding their appreciation
of Augustus’s leadership and his ability to triumph. Patriotism was an important part of Roman
society and patriotism in the Roman Empire was fundamentally linked to propaganda. The Ara Pacis,
translated as the Altar of Peace was originally named Ara Pacis Augustae which means the Altar of
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Augustan Peace. Such propagandistic materials as this were useful to Augustus as a means to leading
an empire that was basically ruling the Western world.
Literary evidence of Augustus’s affect on the nationalistic values of the Romans are commonly found
in epic poet Virgil’s The Aeneid. Virgil frequently makes reference to the strength of Augustus’s
leadership with such quotes as “aspera tum positis mitescent seacula bellis” meaning “then with
wars abandoned, the harsh will grow mild” (Virigil Aeneid 1). As was well established throughout my
essay, Rome maintained a strong sense of national identity and patriotism throughout the 1st
century BCE. Augustus not only nurtured by utilised this favour held by the Roman citizens to bring
the Roman Empire into power throughout the known Western lands. (3) Augustus won important
battles, brought peace to a land known for its skill at warfare and led the society whilst stressing the
importance of religion. Thus, the Roman Empire survived under the rule of Augustus with a sense of
great national pride, identity and patriotism.
Exemplar for internal assessment resource Latin 3.4B for Achievement Standard 91509
Grade Boundary: High Not Achieved
6.
To achieve the student is required to analyse a Roman viewpoint. This involves
applying linguistic and cultural knowledge to extract and explore ideas from previously
studied written/visual material, and to draw conclusions about the viewpoint.
The student has applied linguistic and socio-cultural knowledge to extract ideas from
previously studied material (1) but has not really explored them nor drawn conclusions.
To reach Achievement the student should explore all the ideas extracted. For example
the student could explain why Augustus manipulated the Roman people’s ideas in a
quasi-religious vein (2). The student should also draw conclusions based on the ideas
explored.
© Crown 2012
Student 6: High Not Achieved
Latin3.4B
Page 1/1
Virgil’s masterwork, The Aeneid, included many prophecies of the time of Augustus, the Golden Age
and the Pax Romana (Peace of Rome). After 100 years of civil war the Romans were desperate for an
end to the bloodshed and a return to peaceful society. In The Aeneid Book VI the hero Aeneas enters
the Underworld and meets his father, Anchises, who shows him those who will be his descendants,
(1)including the emperor Augustus, “who will make a Golden Age again in the fields where Saturn
once reigned” [lines 792-794, “aurea condet saecula qui rursus Latio regnata per arua Saturno
quondam”]. The Pax Romana – or, as it came to be known, Pax Augusta – is prophesied in The
Aeneid by Jupiter, the King of the Gods, to his daughter Venus. He tells her that “with wars
abandoned, the harsh ages will grow mild” [Book I, line 291, “Aspera tum positis mitescent saecula
bellis”].
(1)Augustus built heavily on the image of himself as the ultimate religious ruler in making himself
divine. This is reflected in the title of his autobiography of sorts, the Res Gestae Divi Augusti: this
translates as “The Deeds of the Divine Augustus”. Virgil heavily references Augustus’ supposed
divinity in his works, referring to him in The Aeneid as “Augustus Caesar, son of the Deified” [Book VI,
line 792, “Augustus Caesar, divi genus”] and in the Georgics as “Caesar, who, in time, will live among
a company of the gods” [Georgics I, lines 24-25, “tuque adeo, quem mox quae sint habitura deorum
concilia”]. Horace too writes in his Odes of how Augustus had ascended to divinity in the eyes of the
common man: “[he] calls on you, as god, at the second course; he worships you with many a prayer,
with wine poured out, joins your name to those of his household gods” [Odes IV, lines 32-35, “te
mensis adhibet deum; te multa prece, te prosequitur mero defuso pateris et Laribus tuum miscet
numen”].
The Ara Pacis Augustae: The Ara Pacis is probably the most famous monument built during
Augustus’ reign and it incorporates most of his propaganda through the images carved onto it. While
not all Romans could read, all would be able to look at the scenes portrayed on the Ara Pacis and
understand both the obvious stories and the subtle subtexts they incorporated. The scene showing
Aeneas sacrificing to the Penates saved from Troy links the image of Aeneas to the Forum of
Augustus where the Penates were kept. Across many of the scenes on the Ara are oak wreathes and
branches, which to the Roman viewers would have symbolised salvation . In the scene portraying the
twin babies Romulus and Remus with the she-wolf, the three are watched by Faustulus (the
shepherd who rescues them) and the god Mars, their father; both observers seem to be marvelling
at this miracle, which came about through providence. And of course, Augustus himself is shown on
the Ara, dressed in priestly garments and making a sacrifice to the gods.(2) In these scenes Augustus
manipulated the viewer’s thoughts into a quasi-religious vein, and subtextually reminded those who
saw the images of many of his propaganda ideas.