Bendera Jepang Empire

Provincial government

An annexed territory became a Roman province in three steps: making a register of cities, taking a census, and surveying the land. Further government recordkeeping included births and deaths, real estate transactions, taxes, and juridical proceedings. In the 1st and 2nd centuries, the central government sent out around 160 officials annually to govern outside Italy. Among these officials were the Roman governors: magistrates elected at Rome who in the name of the Roman people governed senatorial provinces; or governors, usually of equestrian rank, who held their imperium on behalf of the emperor in imperial provinces, most notably Roman Egypt.[219] A governor had to make himself accessible to the people he governed, but he could delegate various duties. His staff, however, was minimal: his official attendants (apparitores), including lictors, heralds, messengers, scribes, and bodyguards; legates, both civil and military, usually of equestrian rank; and friends who accompanied him unofficially.

Other officials were appointed as supervisors of government finances. Separating fiscal responsibility from justice and administration was a reform of the Imperial era, to avoid provincial governors and tax farmers exploiting local populations for personal gain. Equestrian procurators, whose authority was originally "extra-judicial and extra-constitutional", managed both state-owned property and the personal property of the emperor (res privata). Because Roman government officials were few, a provincial who needed help with a legal dispute or criminal case might seek out any Roman perceived to have some official capacity.[222]

Roman courts held original jurisdiction over cases involving Roman citizens throughout the empire, but there were too few judicial functionaries to impose Roman law uniformly in the provinces. Most parts of the Eastern Empire already had well-established law codes and juridical procedures.[109] Generally, it was Roman policy to respect the mos regionis ("regional tradition" or "law of the land") and to regard local laws as a source of legal precedent and social stability.[109] The compatibility of Roman and local law was thought to reflect an underlying ius gentium, the "law of nations" or international law regarded as common and customary.[224] If provincial law conflicted with Roman law or custom, Roman courts heard appeals, and the emperor held final decision-making authority.[109][o]

In the West, law had been administered on a highly localized or tribal basis, and private property rights may have been a novelty of the Roman era, particularly among Celts. Roman law facilitated the acquisition of wealth by a pro-Roman elite.[109] The extension of universal citizenship to all free inhabitants of the Empire in 212 required the uniform application of Roman law, replacing local law codes that had applied to non-citizens. Diocletian's efforts to stabilize the Empire after the Crisis of the Third Century included two major compilations of law in four years, the Codex Gregorianus and the Codex Hermogenianus, to guide provincial administrators in setting consistent legal standards.[225]

The pervasiveness of Roman law throughout Western Europe enormously influenced the Western legal tradition, reflected by continued use of Latin legal terminology in modern law.

Taxation under the Empire amounted to about 5% of its gross product. The typical tax rate for individuals ranged from 2 to 5%. The tax code was "bewildering" in its complicated system of direct and indirect taxes, some paid in cash and some in kind. Taxes might be specific to a province, or kinds of properties such as fisheries; they might be temporary. Tax collection was justified by the need to maintain the military,[229] and taxpayers sometimes got a refund if the army captured a surplus of booty. In-kind taxes were accepted from less-monetized areas, particularly those who could supply grain or goods to army camps.

The primary source of direct tax revenue was individuals, who paid a poll tax and a tax on their land, construed as a tax on its produce or productive capacity. Tax obligations were determined by the census: each head of household provided a headcount of his household, as well as an accounting of his property. A major source of indirect-tax revenue was the portoria, customs and tolls on trade, including among provinces. Towards the end of his reign, Augustus instituted a 4% tax on the sale of slaves,[233] which Nero shifted from the purchaser to the dealers, who responded by raising their prices.[234] An owner who manumitted a slave paid a "freedom tax", calculated at 5% of value.[p] An inheritance tax of 5% was assessed when Roman citizens above a certain net worth left property to anyone outside their immediate family. Revenues from the estate tax and from an auction tax went towards the veterans' pension fund (aerarium militare).

Low taxes helped the Roman aristocracy increase their wealth, which equalled or exceeded the revenues of the central government. An emperor sometimes replenished his treasury by confiscating the estates of the "super-rich", but in the later period, the resistance of the wealthy to paying taxes was one of the factors contributing to the collapse of the Empire.

The Empire is best thought of as a network of regional economies, based on a form of "political capitalism" in which the state regulated commerce to assure its own revenues. Economic growth, though not comparable to modern economies, was greater than that of most other societies prior to industrialization. Territorial conquests permitted a large-scale reorganization of land use that resulted in agricultural surplus and specialization, particularly in north Africa. Some cities were known for particular industries. The scale of urban building indicates a significant construction industry. Papyri preserve complex accounting methods that suggest elements of economic rationalism, and the Empire was highly monetized. Although the means of communication and transport were limited in antiquity, transportation in the 1st and 2nd centuries expanded greatly, and trade routes connected regional economies. The supply contracts for the army drew on local suppliers near the base (castrum), throughout the province, and across provincial borders. Economic historians vary in their calculations of the gross domestic product during the Principate.[241] In the sample years of 14, 100, and 150 AD, estimates of per capita GDP range from 166 to 380 HS. The GDP per capita of Italy is estimated as 40[242] to 66%[243] higher than in the rest of the Empire, due to tax transfers from the provinces and the concentration of elite income.

Economic dynamism resulted in social mobility. Although aristocratic values permeated traditional elite society, wealth requirements for rank indicate a strong tendency towards plutocracy. Prestige could be obtained through investing one's wealth in grand estates or townhouses, luxury items, public entertainments, funerary monuments, and religious dedications. Guilds (collegia) and corporations (corpora) provided support for individuals to succeed through networking.[179] "There can be little doubt that the lower classes of ... provincial towns of the Roman Empire enjoyed a high standard of living not equaled again in Western Europe until the 19th century".[244] Households in the top 1.5% of income distribution captured about 20% of income. The "vast majority" produced more than half of the total income, but lived near subsistence.[245]

The early Empire was monetized to a near-universal extent, using money as a way to express prices and debts.[247] The sestertius (English "sesterces", symbolized as HS) was the basic unit of reckoning value into the 4th century,[248] though the silver denarius, worth four sesterces, was also used beginning in the Severan dynasty. The smallest coin commonly circulated was the bronze as, one-tenth denarius.[250] Bullion and ingots seem not to have counted as pecunia ("money") and were used only on the frontiers. Romans in the first and second centuries counted coins, rather than weighing them—an indication that the coin was valued on its face. This tendency towards fiat money led to the debasement of Roman coinage in the later Empire. The standardization of money throughout the Empire promoted trade and market integration.[247] The high amount of metal coinage in circulation increased the money supply for trading or saving.[252] Rome had no central bank, and regulation of the banking system was minimal. Banks of classical antiquity typically kept less in reserves than the full total of customers' deposits. A typical bank had fairly limited capital, and often only one principal. Seneca assumes that anyone involved in Roman commerce needs access to credit. A professional deposit banker received and held deposits for a fixed or indefinite term, and lent money to third parties. The senatorial elite were involved heavily in private lending, both as creditors and borrowers.[253] The holder of a debt could use it as a means of payment by transferring it to another party, without cash changing hands. Although it has sometimes been thought that ancient Rome lacked documentary transactions, the system of banks throughout the Empire permitted the exchange of large sums without physically transferring coins, in part because of the risks of moving large amounts of cash. Only one serious credit shortage is known to have occurred in the early Empire, in 33 AD;[254] generally, available capital exceeded the amount needed by borrowers. The central government itself did not borrow money, and without public debt had to fund deficits from cash reserves.

Emperors of the Antonine and Severan dynasties debased the currency, particularly the denarius, under the pressures of meeting military payrolls.[248] Sudden inflation under Commodus damaged the credit market. In the mid-200s, the supply of specie contracted sharply.[248] Conditions during the Crisis of the Third Century—such as reductions in long-distance trade, disruption of mining operations, and the physical transfer of gold coinage outside the empire by invading enemies—greatly diminished the money supply and the banking sector.[248] Although Roman coinage had long been fiat money or fiduciary currency, general economic anxieties came to a head under Aurelian, and bankers lost confidence in coins. Despite Diocletian's introduction of the gold solidus and monetary reforms, the credit market of the Empire never recovered its former robustness.

The main mining regions of the Empire were the Iberian Peninsula (silver, copper, lead, iron and gold);[4] Gaul (gold, silver, iron);[256] Britain (mainly iron, lead, tin),[257] the Danubian provinces (gold, iron);[258] Macedonia and Thrace (gold, silver); and Asia Minor (gold, silver, iron, tin). Intensive large-scale mining—of alluvial deposits, and by means of open-cast mining and underground mining—took place from the reign of Augustus up to the early 3rd century, when the instability of the Empire disrupted production.[citation needed]

Hydraulic mining allowed base and precious metals to be extracted on a proto-industrial scale.[259] The total annual iron output is estimated at 82,500 tonnes.[260] Copper and lead production levels were unmatched until the Industrial Revolution.[261][262][263][264] At its peak around the mid-2nd century, the Roman silver stock is estimated at 10,000 t, five to ten times larger than the combined silver mass of medieval Europe and the Caliphate around 800 AD.[263][265] As an indication of the scale of Roman metal production, lead pollution in the Greenland ice sheet quadrupled over prehistoric levels during the Imperial era and dropped thereafter.

Architecture and engineering

The chief Roman contributions to architecture were the arch, vault and dome. Some Roman structures still stand today, due in part to sophisticated methods of making cements and concrete.[284] Roman temples developed Etruscan and Greek forms, with some distinctive elements. Roman roads are considered the most advanced built until the early 19th century.[citation needed]

Roman bridges were among the first large and lasting bridges, built from stone (and in most cases concrete) with the arch as the basic structure. The largest Roman bridge was Trajan's bridge over the lower Danube, constructed by Apollodorus of Damascus, which remained for over a millennium the longest bridge to have been built.[285] The Romans built many dams and reservoirs for water collection, such as the Subiaco Dams, two of which fed the Anio Novus, one of the largest aqueducts of Rome.[286]

The Romans constructed numerous aqueducts. De aquaeductu, a treatise by Frontinus, who served as water commissioner, reflects the administrative importance placed on the water supply. Masonry channels carried water along a precise gradient, using gravity alone. It was then collected in tanks and fed through pipes to public fountains, baths, toilets, or industrial sites.[287] The main aqueducts in Rome were the Aqua Claudia and the Aqua Marcia.[288] The complex system built to supply Constantinople had its most distant supply drawn from over 120 km away along a route of more than 336 km.[289] Roman aqueducts were built to remarkably fine tolerance, and to a technological standard not equalled until modern times.[290] The Romans also used aqueducts in their extensive mining operations across the empire.

Insulated glazing (or "double glazing") was used in the construction of public baths. Elite housing in cooler climates might have hypocausts, a form of central heating. The Romans were the first culture to assemble all essential components of the much later steam engine: the crank and connecting rod system, Hero's aeolipile (generating steam power), the cylinder and piston (in metal force pumps), non-return valves (in water pumps), and gearing (in water mills and clocks).[292]

The city was viewed as fostering civilization by being "properly designed, ordered, and adorned". Augustus undertook a vast building programme in Rome, supported public displays of art that expressed imperial ideology, and reorganized the city into neighbourhoods (vici) administered at the local level with police and firefighting services.[294] A focus of Augustan monumental architecture was the Campus Martius, an open area outside the city centre: the Altar of Augustan Peace (Ara Pacis Augustae) was located there, as was an obelisk imported from Egypt that formed the pointer (gnomon) of a horologium. With its public gardens, the Campus was among the most attractive places in Rome to visit.[294]

City planning and urban lifestyles was influenced by the Greeks early on, and in the Eastern Empire, Roman rule shaped the development of cities that already had a strong Hellenistic character. Cities such as Athens, Aphrodisias, Ephesus and Gerasa tailored city planning and architecture to imperial ideals, while expressing their individual identity and regional preeminence.[296] In areas inhabited by Celtic-speaking peoples, Rome encouraged the development of urban centres with stone temples, forums, monumental fountains, and amphitheatres, often on or near the sites of preexisting walled settlements known as oppida.[298][r] Urbanization in Roman Africa expanded on Greek and Punic coastal cities.

The network of cities (coloniae, municipia, civitates or in Greek terms poleis) was a primary cohesive force during the Pax Romana. Romans of the 1st and 2nd centuries were encouraged to "inculcate the habits of peacetime".[300] As the classicist Clifford Ando noted:

Most of the cultural appurtenances popularly associated with imperial culture—public cult and its games and civic banquets, competitions for artists, speakers, and athletes, as well as the funding of the great majority of public buildings and public display of art—were financed by private individuals, whose expenditures in this regard helped to justify their economic power and legal and provincial privileges.

In the city of Rome, most people lived in multistory apartment buildings (insulae) that were often squalid firetraps. Public facilities—such as baths (thermae), toilets with running water (latrinae), basins or elaborate fountains (nymphea) delivering fresh water,[298] and large-scale entertainments such as chariot races and gladiator combat—were aimed primarily at the common people.

The public baths served hygienic, social and cultural functions.[303] Bathing was the focus of daily socializing. Roman baths were distinguished by a series of rooms that offered communal bathing in three temperatures, with amenities that might include an exercise room, sauna, exfoliation spa, ball court, or outdoor swimming pool. Baths had hypocaust heating: the floors were suspended over hot-air channels.[305] Public baths were part of urban culture throughout the provinces, but in the late 4th century, individual tubs began to replace communal bathing. Christians were advised to go to the baths only for hygiene.[306]

Rich families from Rome usually had two or more houses: a townhouse (domus) and at least one luxury home (villa) outside the city. The domus was a privately owned single-family house, and might be furnished with a private bath (balneum),[305] but it was not a place to retreat from public life. Although some neighbourhoods show a higher concentration of such houses, they were not segregated enclaves. The domus was meant to be visible and accessible. The atrium served as a reception hall in which the paterfamilias (head of household) met with clients every morning.[294] It was a centre of family religious rites, containing a shrine and images of family ancestors. The houses were located on busy public roads, and ground-level spaces were often rented out as shops (tabernae). In addition to a kitchen garden—windowboxes might substitute in the insulae—townhouses typically enclosed a peristyle garden.[310]

The villa by contrast was an escape from the city, and in literature represents a lifestyle that balances intellectual and artistic interests (otium) with an appreciation of nature and agriculture.[311] Ideally a villa commanded a view or vista, carefully framed by the architectural design.

Augustus' programme of urban renewal, and the growth of Rome's population to as many as one million, was accompanied by nostalgia for rural life. Poetry idealized the lives of farmers and shepherds. Interior decorating often featured painted gardens, fountains, landscapes, vegetative ornament, and animals, rendered accurately enough to be identified by species.[313] On a more practical level, the central government took an active interest in supporting agriculture. Producing food was the priority of land use. Larger farms (latifundia) achieved an economy of scale that sustained urban life. Small farmers benefited from the development of local markets in towns and trade centres. Agricultural techniques such as crop rotation and selective breeding were disseminated throughout the Empire, and new crops were introduced from one province to another.

Maintaining an affordable food supply to the city of Rome had become a major political issue in the late Republic, when the state began to provide a grain dole (Cura Annonae) to citizens who registered for it (about 200,000–250,000 adult males in Rome).[317] The dole cost at least 15% of state revenues, but improved living conditions among the lower classes,[318] and subsidized the rich by allowing workers to spend more of their earnings on the wine and olive oil produced on estates. The grain dole also had symbolic value: it affirmed the emperor's position as universal benefactor, and the right of citizens to share in "the fruits of conquest". The annona, public facilities, and spectacular entertainments mitigated the otherwise dreary living conditions of lower-class Romans, and kept social unrest in check. The satirist Juvenal, however, saw "bread and circuses" (panem et circenses) as emblematic of the loss of republican political liberty:[319]

The public has long since cast off its cares: the people that once bestowed commands, consulships, legions and all else, now meddles no more and longs eagerly for just two things: bread and circuses.[320]

Epidemics were common in the ancient world, and occasional pandemics in the Empire killed millions. The Roman population was unhealthy. About 20 percent—a large percentage by ancient standards—lived in cities, Rome being the largest. The cities were a "demographic sink": the death rate exceeded the birth rate and constant immigration was necessary to maintain the population. Average lifespan is estimated at the mid-twenties, and perhaps more than half of children died before reaching adulthood. Dense urban populations and poor sanitation contributed to disease. Land and sea connections facilitated and sped the transfer of infectious diseases across the empire's territories. The rich were not immune; only two of emperor Marcus Aurelius's fourteen children are known to have reached adulthood.[321]

The importance of a good diet to health was recognized by medical writers such as Galen (2nd century). Views on nutrition were influenced by beliefs like humoral theory.[322] A good indicator of nutrition and disease burden is average height: the average Roman was shorter in stature than the population of pre-Roman Italian societies and medieval Europe.[323]

Most apartments in Rome lacked kitchens, though a charcoal brazier could be used for rudimentary cookery.[324] Prepared food was sold at pubs and bars, inns, and food stalls (tabernae, cauponae, popinae, thermopolia). Carryout and restaurants were for the lower classes; fine dining appeared only at dinner parties in wealthy homes with a chef (archimagirus) and kitchen staff, or banquets hosted by social clubs (collegia).[327]

Most Romans consumed at least 70% of their daily calories in the form of cereals and legumes. Puls (pottage) was considered the food of the Romans,[329] and could be elaborated to produce dishes similar to polenta or risotto. Urban populations and the military preferred bread. By the reign of Aurelian, the state had begun to distribute the annona as a daily ration of bread baked in state factories, and added olive oil, wine, and pork to the dole.[331]

Roman literature focuses on the dining habits of the upper classes, for whom the evening meal (cena) had important social functions. Guests were entertained in a finely decorated dining room (triclinium) furnished with couches. By the late Republic, women dined, reclined, and drank wine along with men.[334] The poet Martial describes a dinner, beginning with the gustatio ("tasting" or "appetizer") salad. The main course was kid, beans, greens, a chicken, and leftover ham, followed by a dessert of fruit and wine.[335] Roman "foodies" indulged in wild game, fowl such as peacock and flamingo, large fish (mullet was especially prized), and shellfish. Luxury ingredients were imported from the far reaches of empire.[336] A book-length collection of Roman recipes is attributed to Apicius, a name for several figures in antiquity that became synonymous with "gourmet".[337]

Refined cuisine could be moralized as a sign of either civilized progress or decadent decline. Most often, because of the importance of landowning in Roman culture, produce—cereals, legumes, vegetables, and fruit—were considered more civilized foods than meat. The Mediterranean staples of bread, wine, and oil were sacralized by Roman Christianity, while Germanic meat consumption became a mark of paganism.[339] Some philosophers and Christians resisted the demands of the body and the pleasures of food, and adopted fasting as an ideal. Food became simpler in general as urban life in the West diminished and trade routes were disrupted;[341] the Church formally discouraged gluttony, and hunting and pastoralism were seen as simple and virtuous.[341]

When Juvenal complained that the Roman people had exchanged their political liberty for "bread and circuses", he was referring to the state-provided grain dole and the circenses, events held in the entertainment venue called a circus. The largest such venue in Rome was the Circus Maximus, the setting of horse races, chariot races, the equestrian Troy Game, staged beast hunts (venationes), athletic contests, gladiator combat, and historical re-enactments. From earliest times, several religious festivals had featured games (ludi), primarily horse and chariot races (ludi circenses).[343] The races retained religious significance in connection with agriculture, initiation, and the cycle of birth and death.[s]

Under Augustus, public entertainments were presented on 77 days of the year; by the reign of Marcus Aurelius, this had expanded to 135. Circus games were preceded by an elaborate parade (pompa circensis) that ended at the venue.[346] Competitive events were held also in smaller venues such as the amphitheatre, which became the characteristic Roman spectacle venue, and stadium. Greek-style athletics included footraces, boxing, wrestling, and the pancratium. Aquatic displays, such as the mock sea battle (naumachia) and a form of "water ballet", were presented in engineered pools. State-supported theatrical events (ludi scaenici) took place on temple steps or in grand stone theatres, or in the smaller enclosed theatre called an odeon.

Circuses were the largest structure regularly built in the Roman world. The Flavian Amphitheatre, better known as the Colosseum, became the regular arena for blood sports in Rome. Many Roman amphitheatres, circuses and theatres built in cities outside Italy are visible as ruins today. The local ruling elite were responsible for sponsoring spectacles and arena events, which both enhanced their status and drained their resources.[183] The physical arrangement of the amphitheatre represented the order of Roman society: the emperor in his opulent box; senators and equestrians in reserved advantageous seats; women seated at a remove from the action; slaves given the worst places, and everybody else in-between.[352] The crowd could call for an outcome by booing or cheering, but the emperor had the final say. Spectacles could quickly become sites of social and political protest, and emperors sometimes had to deploy force to put down crowd unrest, most notoriously at the Nika riots in 532.[353]

The chariot teams were known by the colours they wore. Fan loyalty was fierce and at times erupted into sports riots.[355] Racing was perilous, but charioteers were among the most celebrated and well-compensated athletes. Circuses were designed to ensure that no team had an unfair advantage and to minimize collisions (naufragia),[357] which were nonetheless frequent and satisfying to the crowd.[358] The races retained a magical aura through their early association with chthonic rituals: circus images were considered protective or lucky, curse tablets have been found buried at the site of racetracks, and charioteers were often suspected of sorcery.[359] Chariot racing continued into the Byzantine period under imperial sponsorship, but the decline of cities in the 6th and 7th centuries led to its eventual demise.

The Romans thought gladiator contests had originated with funeral games and sacrifices. Some of the earliest styles of gladiator fighting had ethnic designations such as "Thracian" or "Gallic".[360] The staged combats were considered munera, "services, offerings, benefactions", initially distinct from the festival games (ludi).[361] To mark the opening of the Colosseum, Titus presented 100 days of arena events, with 3,000 gladiators competing on a single day.[362] Roman fascination with gladiators is indicated by how widely they are depicted on mosaics, wall paintings, lamps, and in graffiti. Gladiators were trained combatants who might be slaves, convicts, or free volunteers. Death was not a necessary or even desirable outcome in matches between these highly skilled fighters, whose training was costly and time-consuming.[365] By contrast, noxii were convicts sentenced to the arena with little or no training, often unarmed, and with no expectation of survival; physical suffering and humiliation were considered appropriate retributive justice.[183] These executions were sometimes staged or ritualized as re-enactments of myths, and amphitheatres were equipped with elaborate stage machinery to create special effects.[183][366]

Modern scholars have found the pleasure Romans took in the "theatre of life and death"[367] difficult to understand.[368] Pliny the Younger rationalized gladiator spectacles as good for the people, "to inspire them to face honourable wounds and despise death, by exhibiting love of glory and desire for victory".[369] Some Romans such as Seneca were critical of the brutal spectacles, but found virtue in the courage and dignity of the defeated fighter—an attitude that finds its fullest expression with the Christians martyred in the arena. Tertullian considered deaths in the arena to be nothing more than a dressed-up form of human sacrifice.[371] Even martyr literature, however, offers "detailed, indeed luxuriant, descriptions of bodily suffering", and became a popular genre at times indistinguishable from fiction.[373]

The singular ludus, "play, game, sport, training", had a wide range of meanings such as "word play", "theatrical performance", "board game", "primary school", and even "gladiator training school" (as in Ludus Magnus).[374] Activities for children and young people in the Empire included hoop rolling and knucklebones (astragali or "jacks"). Girls had dolls made of wood, terracotta, and especially bone and ivory. Ball games include trigon and harpastum.[376] People of all ages played board games, including latrunculi ("Raiders") and XII scripta ("Twelve Marks").[377] A game referred to as alea (dice) or tabula (the board) may have been similar to backgammon.[378] Dicing as a form of gambling was disapproved of, but was a popular pastime during the festival of the Saturnalia.[379]

After adolescence, most physical training for males was of a military nature. The Campus Martius originally was an exercise field where young men learned horsemanship and warfare. Hunting was also considered an appropriate pastime. According to Plutarch, conservative Romans disapproved of Greek-style athletics that promoted a fine body for its own sake, and condemned Nero's efforts to encourage Greek-style athletic games.[380] Some women trained as gymnasts and dancers, and a rare few as female gladiators. The "Bikini Girls" mosaic shows young women engaging in routines comparable to rhythmic gymnastics.[t][382] Women were encouraged to maintain health through activities such as playing ball, swimming, walking, or reading aloud (as a breathing exercise).[383]

In a status-conscious society like that of the Romans, clothing and personal adornment indicated the etiquette of interacting with the wearer. Wearing the correct clothing reflected a society in good order.[385] There is little direct evidence of how Romans dressed in daily life, since portraiture may show the subject in clothing with symbolic value, and surviving textiles are rare.[386][387]

The toga was the distinctive national garment of the male citizen, but it was heavy and impractical, worn mainly for conducting political or court business and religious rites.[386] It was a "vast expanse" of semi-circular white wool that could not be put on and draped correctly without assistance. The drapery became more intricate and structured over time. The toga praetexta, with a purple or purplish-red stripe representing inviolability, was worn by children who had not come of age, curule magistrates, and state priests. Only the emperor could wear an all-purple toga (toga picta).[390]

Ordinary clothing was dark or colourful. The basic garment for all Romans, regardless of gender or wealth, was the simple sleeved tunic, with length differing by wearer. The tunics of poor people and labouring slaves were made from coarse wool in natural, dull shades; finer tunics were made of lightweight wool or linen. A man of the senatorial or equestrian order wore a tunic with two purple stripes (clavi) woven vertically: the wider the stripe, the higher the wearer's status. Other garments could be layered over the tunic. Common male attire also included cloaks and in some regions trousers. In the 2nd century, emperors and elite men are often portrayed wearing the pallium, an originally Greek mantle; women are also portrayed in the pallium. Tertullian considered the pallium an appropriate garment both for Christians, in contrast to the toga, and for educated people.[385][386][393]

Roman clothing styles changed over time. In the Dominate, clothing worn by both soldiers and bureaucrats became highly decorated with geometrical patterns, stylized plant motifs, and in more elaborate examples, human or animal figures.[395] Courtiers of the later Empire wore elaborate silk robes. The militarization of Roman society, and the waning of urban life, affected fashion: heavy military-style belts were worn by bureaucrats as well as soldiers, and the toga was abandoned,[396] replaced by the pallium as a garment embodying social unity.

Greek art had a profound influence on Roman art. Public art—including sculpture, monuments such as victory columns or triumphal arches, and the iconography on coins—is often analysed for historical or ideological significance.[399] In the private sphere, artistic objects were made for religious dedications, funerary commemoration, domestic use, and commerce. The wealthy advertised their appreciation of culture through artwork and decorative arts in their homes.[401] Despite the value placed on art, even famous artists were of low social status, partly as they worked with their hands.

Portraiture, which survives mainly in sculpture, was the most copious form of imperial art. Portraits during the Augustan period utilize classical proportions, evolving later into a mixture of realism and idealism.[403] Republican portraits were characterized by verism, but as early as the 2nd century BC, Greek heroic nudity was adopted for conquering generals.[404] Imperial portrait sculptures may model a mature head atop a youthful nude or semi-nude body with perfect musculature. Clothed in the toga or military regalia, the body communicates rank or role, not individual characteristics.[406]

Portraiture in painting is represented primarily by the Fayum mummy portraits, which evoke Egyptian and Roman traditions of commemorating the dead with realistic painting. Marble portrait sculpture were painted, but traces have rarely survived.

Pascaperang hingga tahun 1999

Sejak Perang Dunia II, bendera Jepang dikritik karena keterkaitannya dengan kemiliteran negara tersebut pada masa lalu. Keberatan serupa juga diajukan pada lagu kebangsaan Jepang saat ini, Kimigayo.[14] Kesan terhadap Hinomaru dan Kimigayo mewakili perubahan umum dari sikap patriotik mengenai "Dai Nippon" – Jepang Raya – menjadi sikap pasifis dan anti-militer "Nihon". Karena pergeseran ideologi tersebut, bendera tersebut jarang dikibarkan di Jepang setelah masa perang meskipun pembatasan telah dicabut oleh SCAPJ pada tahun 1949.[35][43]

Ketika Jepang mulai membangun kembali negaranya secara diplomatis, Hinomaru digunakan sebagai alat politik di luar Jepang. Dalam kunjungan Kaisar Hirohito dan Permaisuri Kōjun ke Belanda, Hinomaru dibakar oleh warga Belanda yang menuntut agar mereka dipulangkan.[44] Di dalam negeri, bendera tersebut bahkan tidak digunakan dalam unjuk rasa terhadap Perjanjian Status Pasukan yang sedang dirundingkan antara AS dan Jepang. Bendera yang umumnya digunakan oleh serikat pekerja dan pengunjuk rasa adalah bendera merah untuk pemberontakan.[45]

Isu mengenai Hinomaru dan lagu kebangsaan Jepang diangkat kembali ketika Tokyo menjadi tuan rumah Olimpiade Musim Panas 1964. Sebelum Olimpiade, ukuran lingkaran matahari dari bendera tersebut diubah lebih kecil supaya tidak terlihat mencolok ketika sedang dikibarkan dengan bendera nasional lainnya.[35] Tadamasa Fukiura, seorang spesialis warna, memilih untuk mengatur lingkaran matahari tersebut dengan perbandingan dua banding tiga dari panjang bendera tersebut. Fukiura juga memilih warna bendera untuk Olimpiade Musim Panas 1964 serta Olimpiade Musim Dingin 1998 di Nagano.[46]

Pada tahun 1989, peristiwa kematian Kaisar Hirohito mengangkat kembali isu moral mengenai bendera nasional. Kaum konservatif merasa bahwa bendera tersebut dapat digunakan pada saat upacara tanpa membuka kembali luka lama sehingga memungkinkan mereka untuk menerima Hinomaru sebagai bendera nasional tanpa mempertanyakan maknanya.[47] Selama masa berkabung enam hari, bendera-bendera dikibarkan dalam keadaan setengah tiang atau disertai dengan kain hitam di seluruh Jepang.[48] Meskipun terdapat laporan mengenai pengunjuk rasa yang merusak Hinomaru pada hari pemakaman kaisar,[49] hak sekolah untuk mengibarkan Hinomaru dalam posisi setengah tiang tanpa syarat membawa kesuksesan bagi kaum konservatif.[47]

Undang-Undang mengenai Bendera Nasional dan Lagu Kebangsaan disahkan pada tahun 1999, menetapkan Hinomaru dan Kimigayo sebagai simbol nasional Jepang. Pengesahan undang-undang tersebut berawal dari aksi bunuh diri Ishikawa Toshihiro, kepala SMA Sera di Sera, Hiroshima, yang tidak dapat menyelesaikan perselisihan antara dewan sekolah dan para guru mengenai penggunaan Hinomaru dan Kimigayo.[50][51] Undang-undang tersebut merupakan salah satu undang-undang paling kontroversial yang disahkan oleh Diet sejak "Hukum mengenai Kerjasama untuk Operasi Pemeliharaan Perdamaian PBB dan Operasi Lainnya" pada tahun 1992, dikenal juga sebagai "Hukum Kerjasama Perdamaian Internasional".[52]

Perdana Menteri Keizō Obuchi dari Partai Demokratik Liberal (PDL) memutuskan untuk merancang undang-undang untuk menjadikan Hinomaru dan Kimigayo sebagai simbol resmi Jepang pada tahun 2000. Ketua Kabinet Sekretaris, Hiromu Nonaka, menginginkan undang-undang tersebut diselesaikan pada peringatan 10 tahun penobatan Kaisar Akihito.[53] Ini bukan pertama kalinya undang-undang dipertimbangkan untuk menetapkan kedua simbol sebagai resmi. Pada tahun 1974, dengan latar belakang kembalinya Okinawa ke Jepang pada tahun 1972 dan krisis minyak 1973, Perdana Menteri Tanaka Kakuei mengisyaratkan sebuah undang-undang yang disahkan untuk mengabadikan kedua simbol dalam hukum Jepang.[54] Selain menginstruksikan sekolah-sekolah untuk mengajarkan dan menyanyikan Kimigayo, Tanaka ingin para pelajar mengibarkan bendera Hinomaru pada upacara pagi, dan untuk mengadopsi sebuah kurikulum moral berdasarkan elemen-elemen tertentu dari Perintah Kaisar tentang Pendidikan yang diumumkan oleh Kaisar Meiji pada tahun 1890.[55] Tanaka tidak berhasil meresmikan undang-undang melalui Diet pada tahun itu.[56]

Pendukung utama rancangan undang-undang tersebut adalah PDL dan Komeito (PPB), sementara penentangnya termasuk Partai Demokratik Sosial (PDSJ) dan Partai Komunis (PKJ), yang mengkaitkan kedua simbol tersebut dengan zaman perang. PKJ kemudian ditentang karena tidak membiarkan masalah tersebut diputuskan oleh publik. Sementara itu, Partai Demokratik Jepang (PDJ) tidak dapat menghasilkan konsensus partai mengenal hal tersebut. Presiden PDJ yang sekaligus calon perdana menteri Naoto Kan menyatakan bahwa PDJ harus mendukung rancangan undang-undang tersebut karena partai tersebut telah mengakui kedua simbol tersebut sebagai simbol Jepang.[57] Wakil Sekretaris Jenderal dan calon perdana menteri Yukio Hatoyama berpikir bahwa rancangan undang-undang tersebut akan menyebabkan perpecahan lebih lanjut di antara masyarakat dan sekolah umum. Hatoyama menyatakan untuk mendukungnya sementara Kan menyatakan untuk menentangnya.[53]

Sebelum pemungutan suara, terdapat seruan agar rancangan undang-undang tersebut dipisahkan di Diet. Profesor Universitas Waseda Norihiro Kato menyatakan bahwa Kimigayo merupakan isu terpisah yang lebih kompleks daripada bendera Hinomaru.[58] Upaya untuk menjadikan hanya Hinomaru sebagai bendera nasional oleh PDJ dan partai lainnya selama pemungutan suara ditolak oleh Diet.[59] Dewan Perwakilan Rakyat mengesahkan rancangan undang-undang tersebut pada 22 Juli 1999, dengan 403 berbanding 86 suara.[60] Legislasi tersebut diserahkan kepada Dewan Penasihat pada 28 Juli dan ditetapkan pada 9 Agustus. Legislasi tersebut disahkan menjadi undang-undang pada 13 Agustus.[61]

Pada 8 Agustus 2009, sebuah foto yang diambil pada rapat umum PDJ untuk Pemilihan Dewan Perwakilan Rakyat menunjukan sebuah spanduk yang digantung di langit-langit. Spanduk tersebut terbuat dari dua buah bendera Hinomaru yang dipotong dan dijahit membentuk lambang PDJ. Hal tersebut membuat marah PDL dan Perdana Menteri Taro Aso, mengatakan tindakan ini tidak dapat dimaafkan. Sebagai tanggapan, Presiden PDJ Yukio Hatoyama (yang memberi suara untuk Undang-Undang mengenai Bendera Nasional dan Lagu Kebangsaan)[53] mengatakan bahwa spanduk itu bukan Hinomaru dan tidak boleh dianggap demikian.[62]

Disahkan pada tahun 1870, Proklamasi Perdana Menteri No. 57 memiliki dua ketentuan terkait bendera nasional. Ketentuan pertama mengenai siapa yang mengibarkan bendera tersebut dan bagaimana bendera tersebut dikibarkan, sementara ketentuan kedua mengenai bagaimana bendera tersebut dibuat.[7] Perbandingannya adalah tujuh satuan lebar dan sepuluh satuan panjang (7:10). Lingkaran merah, yang melambangkan matahari, dihitung sebagai tiga perlima dari lebar kerekan. Hukum tersebut menetapkan penempatan lingkaran tersebut pada bagian tengah, namun lingkaran tersebut biasanya ditempatkan seperseratus (1/100) dari kerekan.[63][64] Pada 3 Oktober pada tahun yang sama, peraturan mengenai desain dari bendera kapal sipil dan bendera kapal angkatan laut lainnya disahkan.[65] Untuk bendera kapal sipil, perbandingannya adalah dua satuan lebar dan tiga satuan panjang (2:3). Ukuran lingkaran matahari tetap sama, namun lingkaran tersebut ditempatkan seperduapuluh (1/20) dari kerekan.[66]

Ketika Undang-Undang mengenai Bendera Nasional dan Lagu Kebangsaan disahkan, ukuran bendera sedikit berubah.[1] Keseluruhan rasio bendera tersebut diubah menjadi dua satuan lebar dengan tiga satuan panjang (2:3). Lingkaran merah bergeser ke bagian tengah, namun ukuran keseluruhan lingkaran tersebut tetap sama.[2] Latar belakang bendera tersebut berwarna putih dan bagian tengahnya adalah lingkaran merah (紅色, beni iro), namun corak warna yang tepat tidak didefinisikan pada undang-undang tahun 1999.[1] Satu-satunya petunjuk yang diberikan mengenai warna merah adalah warna tersebut memiliki teduhan yang dalam.[67]

Dikeluarkan oleh Badan Pertahanan Jepang (sekarang Kementerian Pertahanan) pada tahun 1973 (Showa 48), spesifikasi mencantumkan warna merah bendera sebagai 5R 4/12 dan putih sebagai N9 dalam pembagian warna Munsell.[68] Dokumen tersebut diubah pada tanggal 21 Maret 2008 (Heisei 20) agar sesuai dengan konstruksi bendera dengan undang-undang saat ini dan memperbarui warna Munsell. Dokumen tersebut mencantumkan serat akrilik dan nilon sebagai serat yang dapat digunakan dalam konstruksi bendera yang digunakan oleh militer. Pada akrilik, warna merah adalah 5.7R 3.7/15.5 dan putih adalah N9.4; pada nilon ditetapkan 6.2R 4/15.2 untuk merah dan N9.2 untuk putih.[68] Dalam sebuah dokumen yang dikeluarkan oleh Pusat Asisten Pengembangan (PAP), warna merah untuk Hinomaru dan lambang PAP terdaftar sebagai DIC 156 dan CMYK 0-100-90-0.[69] Selama pembahasan mengenai Undang-Undang mengenai Bendera Nasional dan Lagu Kebangsaan, terdapat saran mengenai penggunaan merah terang (赤色, aka iro) atau menggunakan satu dari kumpulan warna Standar Industri Jepang.[70]

Fall in the West and survival in the East

The Western Roman Empire began to disintegrate in the early 5th century. The Romans fought off all invaders, most famously Attila,[48] but the empire had assimilated so many Germanic peoples of dubious loyalty to Rome that the empire started to dismember itself. Most chronologies place the end of the Western Roman Empire in 476, when Romulus Augustulus was forced to abdicate to the Germanic warlord Odoacer.[50][51][52]

Odoacer ended the Western Empire by declaring Zeno sole emperor and placing himself as Zeno's nominal subordinate. In reality, Italy was ruled by Odoacer alone.[50][51][53] The Eastern Roman Empire, called the Byzantine Empire by later historians, continued until the reign of Constantine XI Palaiologos, the last Roman emperor. He died in battle in 1453 against Mehmed II and his Ottoman forces during the siege of Constantinople. Mehmed II adopted the title of caesar in an attempt to claim a connection to the former Empire.[54] His claim was soon recognized by the Patriarchate of Constantinople, but not by most European monarchs.

Literacy, books, and education

Estimates of the average literacy rate range from 5 to over 30%.[436][437] The Roman obsession with documents and inscriptions indicates the value placed on the written word.[439][440][u] Laws and edicts were posted as well as read out. Illiterate Roman subjects could have a government scribe (scriba) read or write their official documents for them.[437][442] The military produced extensive written records.[443] The Babylonian Talmud declared "if all seas were ink, all reeds were pen, all skies parchment, and all men scribes, they would be unable to set down the full scope of the Roman government's concerns".[444]

Numeracy was necessary for commerce.[440] Slaves were numerate and literate in significant numbers; some were highly educated. Graffiti and low-quality inscriptions with misspellings and solecisms indicate casual literacy among non-elites.[447][v][98]

The Romans had an extensive priestly archive, and inscriptions appear throughout the Empire in connection with votives dedicated by ordinary people, as well as "magic spells" (e.g. the Greek Magical Papyri).[448]

Books were expensive, since each copy had to be written out on a papyrus roll (volumen) by scribes. The codex—pages bound to a spine—was still a novelty in the 1st century,[450] but by the end of the 3rd century was replacing the volumen.[451] Commercial book production was established by the late Republic, and by the 1st century certain neighbourhoods of Rome and Western provincial cities were known for their bookshops.[453] The quality of editing varied wildly,[454] and plagiarism or forgery were common, since there was no copyright law.

Collectors amassed personal libraries, and a fine library was part of the cultivated leisure (otium) associated with the villa lifestyle. Significant collections might attract "in-house" scholars, and an individual benefactor might endow a community with a library (as Pliny the Younger did in Comum).[458] Imperial libraries were open to users on a limited basis, and represented a literary canon.[459] Books considered subversive might be publicly burned,[460] and Domitian crucified copyists for reproducing works deemed treasonous.[461]

Literary texts were often shared aloud at meals or with reading groups.[462] Public readings (recitationes) expanded from the 1st through the 3rd century, giving rise to "consumer literature" for entertainment. Illustrated books, including erotica, were popular, but are poorly represented by extant fragments.

Literacy began to decline during the Crisis of the Third Century. The emperor Julian banned Christians from teaching the classical curriculum, but the Church Fathers and other Christians adopted Latin and Greek literature, philosophy and science in biblical interpretation.[467] As the Western Roman Empire declined, reading became rarer even for those within the Church hierarchy, although it continued in the Byzantine Empire.

Traditional Roman education was moral and practical. Stories were meant to instil Roman values (mores maiorum). Parents were expected to act as role models, and working parents passed their skills to their children, who might also enter apprenticeships. Young children were attended by a pedagogue, usually a Greek slave or former slave, who kept the child safe, taught self-discipline and public behaviour, attended class and helped with tutoring.

Formal education was available only to families who could pay for it; lack of state support contributed to low literacy.[474] Primary education in reading, writing, and arithmetic might take place at home if parents hired or bought a teacher. Other children attended "public" schools organized by a schoolmaster (ludimagister) paid by parents. Vernae (homeborn slave children) might share in-home or public schooling. Boys and girls received primary education generally from ages 7 to 12, but classes were not segregated by grade or age. Most schools employed corporal punishment. For the socially ambitious, education in Greek as well as Latin was necessary. Schools became more numerous during the Empire, increasing educational opportunities.

At the age of 14, upperclass males made their rite of passage into adulthood, and began to learn leadership roles through mentoring from a senior family member or family friend. Higher education was provided by grammatici or rhetores. The grammaticus or "grammarian" taught mainly Greek and Latin literature, with history, geography, philosophy or mathematics treated as explications of the text. With the rise of Augustus, contemporary Latin authors such as Virgil and Livy also became part of the curriculum. The rhetor was a teacher of oratory or public speaking. The art of speaking (ars dicendi) was highly prized, and eloquentia ("speaking ability, eloquence") was considered the "glue" of civilized society. Rhetoric was not so much a body of knowledge (though it required a command of the literary canon) as it was a mode of expression that distinguished those who held social power. The ancient model of rhetorical training—"restraint, coolness under pressure, modesty, and good humour"—endured into the 18th century as a Western educational ideal.

In Latin, illiteratus could mean both "unable to read and write" and "lacking in cultural awareness or sophistication". Higher education promoted career advancement.[491] Urban elites throughout the Empire shared a literary culture imbued with Greek educational ideals (paideia). Hellenistic cities sponsored schools of higher learning to express cultural achievement. Young Roman men often went abroad to study rhetoric and philosophy, mostly to Athens. The curriculum in the East was more likely to include music and physical training. On the Hellenistic model, Vespasian endowed chairs of grammar, Latin and Greek rhetoric, and philosophy at Rome, and gave secondary teachers special exemptions from taxes and legal penalties.[495] In the Eastern Empire, Berytus (present-day Beirut) was unusual in offering a Latin education, and became famous for its school of Roman law. The cultural movement known as the Second Sophistic (1st–3rd century AD) promoted the assimilation of Greek and Roman social, educational, and esthetic values.[497]

Literate women ranged from cultured aristocrats to girls trained to be calligraphers and scribes.[498] The ideal woman in Augustan love poetry was educated and well-versed in the arts.[500] Education seems to have been standard for daughters of the senatorial and equestrian orders. An educated wife was an asset for the socially ambitious household.[498]

Literature under Augustus, along with that of the Republic, has been viewed as the "Golden Age" of Latin literature, embodying classical ideals. The three most influential Classical Latin poets—Virgil, Horace, and Ovid—belong to this period. Virgil's Aeneid was a national epic in the manner of the Homeric epics of Greece. Horace perfected the use of Greek lyric metres in Latin verse. Ovid's erotic poetry was enormously popular, but ran afoul of Augustan morality, contributing to his exile. Ovid's Metamorphoses wove together Greco-Roman mythology; his versions of Greek myths became a primary source of later classical mythology, and his work was hugely influential on medieval literature.[502] The early Principate produced satirists such as Persius and Juvenal.

The mid-1st through mid-2nd century has conventionally been called the "Silver Age" of Latin literature. The three leading writers—Seneca, Lucan, and Petronius—committed suicide after incurring Nero's displeasure. Epigrammatist and social observer Martial and the epic poet Statius, whose poetry collection Silvae influenced Renaissance literature,[503] wrote during the reign of Domitian. Other authors of the Silver Age included Pliny the Elder, author of the encyclopedic Natural History; his nephew, Pliny the Younger; and the historian Tacitus.

The principal Latin prose author of the Augustan age is the historian Livy, whose account of Rome's founding became the most familiar version in modern-era literature. The Twelve Caesars by Suetonius is a primary source for imperial biography. Among Imperial historians who wrote in Greek are Dionysius of Halicarnassus, Josephus, and Cassius Dio. Other major Greek authors of the Empire include the biographer Plutarch, the geographer Strabo, and the rhetorician and satirist Lucian.

From the 2nd to the 4th centuries, Christian authors were in active dialogue with the classical tradition. Tertullian was one of the earliest prose authors with a distinctly Christian voice. After the conversion of Constantine, Latin literature is dominated by the Christian perspective. In the late 4th century, Jerome produced the Latin translation of the Bible that became authoritative as the Vulgate. Around that same time, Augustine wrote The City of God against the Pagans, considered "a masterpiece of Western culture".[505]

In contrast to the unity of Classical Latin, the literary esthetic of late antiquity has a tessellated quality. A continuing interest in the religious traditions of Rome prior to Christian dominion is found into the 5th century, with the Saturnalia of Macrobius and The Marriage of Philology and Mercury of Martianus Capella. Latin poets of late antiquity include Ausonius, Prudentius, Claudian, and Sidonius Apollinaris.

The Romans thought of themselves as highly religious, and attributed their success to their collective piety (pietas) and good relations with the gods (pax deorum). The archaic religion believed to have come from the earliest kings of Rome was the foundation of the mos maiorum, "the way of the ancestors", central to Roman identity.[507]

Roman religion was practical and contractual, based on the principle of do ut des, "I give that you might give". Religion depended on knowledge and the correct practice of prayer, ritual, and sacrifice, not on faith or dogma, although Latin literature preserves learned speculation on the nature of the divine. For ordinary Romans, religion was a part of daily life. Each home had a household shrine to offer prayers and libations to the family's domestic deities. Neighbourhood shrines and sacred places such as springs and groves dotted the city. The Roman calendar was structured around religious observances; as many as 135 days were devoted to religious festivals and games (ludi).[509]

In the wake of the Republic's collapse, state religion adapted to support the new regime. Augustus justified one-man rule with a vast programme of religious revivalism and reform. Public vows now were directed at the wellbeing of the emperor. So-called "emperor worship" expanded on a grand scale the traditional veneration of the ancestral dead and of the Genius, the divine tutelary of every individual. Upon death, an emperor could be made a state divinity (divus) by vote of the Senate. The Roman imperial cult, influenced by Hellenistic ruler cult, became one of the major ways Rome advertised its presence in the provinces and cultivated shared cultural identity. Cultural precedent in the Eastern provinces facilitated a rapid dissemination of Imperial cult, extending as far as Najran, in present-day Saudi Arabia.[w] Rejection of the state religion became tantamount to treason.

The Romans are known for the great number of deities they honoured. As the Romans extended their territories, their general policy was to promote stability among diverse peoples by absorbing local deities and cults rather than eradicating them,[x] building temples that framed local theology within Roman religion. Inscriptions throughout the Empire record the side-by-side worship of local and Roman deities, including dedications made by Romans to local gods.[511] By the height of the Empire, numerous syncretic or reinterpreted gods were cultivated, among them cults of Cybele, Isis, Epona, and of solar gods such as Mithras and Sol Invictus, found as far north as Roman Britain. Because Romans had never been obligated to cultivate one god or cult only, religious tolerance was not an issue.[512]

Mystery religions, which offered initiates salvation in the afterlife, were a matter of personal choice, practiced in addition to one's family rites and public religion. The mysteries, however, involved exclusive oaths and secrecy, which conservative Romans viewed with suspicion as characteristic of "magic", conspiracy (coniuratio), and subversive activity. Thus, sporadic and sometimes brutal attempts were made to suppress religionists. In Gaul, the power of the druids was checked, first by forbidding Roman citizens to belong to the order, and then by banning druidism altogether. However, Celtic traditions were reinterpreted within the context of Imperial theology, and a new Gallo-Roman religion coalesced; its capital at the Sanctuary of the Three Gauls established precedent for Western cult as a form of Roman-provincial identity.[513] The monotheistic rigour of Judaism posed difficulties for Roman policy that led at times to compromise and granting of special exemptions. Tertullian noted that Judaism, unlike Christianity, was considered a religio licita, "legitimate religion". The Jewish–Roman wars resulted from political as well as religious conflicts; the siege of Jerusalem in 70 AD led to the sacking of the temple and the dispersal of Jewish political power (see Jewish diaspora).

Christianity emerged in Roman Judaea as a Jewish religious sect in the 1st century and gradually spread out of Jerusalem throughout the Empire and beyond. Imperially authorized persecutions were limited and sporadic, with martyrdoms occurring most often under the authority of local officials.[514] Tacitus reports that after the Great Fire of Rome in AD 64, the emperor attempted to deflect blame from himself onto the Christians.[515] A major persecution occurred under the emperor Domitian[516] and a persecution in 177 took place at Lugdunum, the Gallo-Roman religious capital. A letter from Pliny the Younger, governor of Bithynia, describes his persecution and executions of Christians.[517] The Decian persecution of 246–251 seriously threatened the Christian Church, but ultimately strengthened Christian defiance.[518] Diocletian undertook the most severe persecution of Christians, from 303 to 311.[15]

From the 2nd century onward, the Church Fathers condemned the diverse religions practiced throughout the Empire as "pagan". In the early 4th century, Constantine I became the first emperor to convert to Christianity. He supported the Church financially and made laws that favored it, but the new religion was already successful, having moved from less than 50,000 to over a million adherents between 150 and 250.[520] Constantine and his successors banned public sacrifice while tolerating other traditional practices. Constantine never engaged in a purge,[521] there were no "pagan martyrs" during his reign,[522] and people who had not converted to Christianity remained in important positions at court.[521]: 302 Julian attempted to revive traditional public sacrifice and Hellenistic religion, but met Christian resistance and lack of popular support.[523]

Christians of the 4th century believed the conversion of Constantine showed that Christianity had triumphed over paganism (in Heaven) and little further action besides such rhetoric was necessary.[525] Thus, their focus was heresy.[526][527] According to Peter Brown, "In most areas, polytheists were not molested, and apart from a few ugly incidents of local violence, Jewish communities also enjoyed a century of stable, even privileged, existence".[527]: 641–643 [528] There were anti-pagan laws, but they were not generally enforced; through the 6th century, centers of paganism existed in Athens, Gaza, Alexandria, and elsewhere.[529]

According to recent Jewish scholarship, toleration of the Jews was maintained under Christian emperors. This did not extend to heretics: Theodosius I made multiple laws and acted against alternate forms of Christianity,[531] and heretics were persecuted and killed by both the government and the church throughout Late Antiquity. Non-Christians were not persecuted until the 6th century. Rome's original religious hierarchy and ritual influenced Christian forms,[533] and many pre-Christian practices survived in Christian festivals and local traditions.

Several states claimed to be the Roman Empire's successor. The Holy Roman Empire was established in 800 when Pope Leo III crowned Charlemagne as Roman emperor. The Russian Tsardom, as inheritor of the Byzantine Empire's Orthodox Christian tradition, counted itself the Third Rome (Constantinople having been the second), in accordance with the concept of translatio imperii.[534] The last Eastern Roman titular, Andreas Palaiologos, sold the title of Emperor of Constantinople to Charles VIII of France; upon Charles' death, Palaiologos reclaimed the title and on his death granted it to Ferdinand and Isabella and their successors, who never used it. When the Ottomans, who based their state on the Byzantine model, took Constantinople in 1453, Mehmed II established his capital there and claimed to sit on the throne of the Roman Empire.[535] He even launched an invasion of Otranto with the purpose of re-uniting the Empire, which was aborted by his death. In the medieval West, "Roman" came to mean the church and the Catholic Pope. The Greek form Romaioi remained attached to the Greek-speaking Christian population of the Byzantine Empire and is still used by Greeks.[536]

The Roman Empire's control of the Italian Peninsula influenced Italian nationalism and the unification of Italy (Risorgimento) in 1861.[537]

In the United States, the founders were educated in the classical tradition,[538] and used classical models for landmarks in Washington, D.C..[539][540][541][542] The founders saw Athenian democracy and Roman republicanism as models for the mixed constitution, but regarded the emperor as a figure of tyranny.[543]

Links to related articles

Tap Empire l√† m·ªôt tr√≤ ch∆°i clicker nh√†n r·ªói kh√¥ng gi·ªëng b·∫•t k·ª≥ tr√≤ ch∆°i n√†o kh√°c. Nh·∫•n ƒë·ªÉ ki·∫øm ti·ªÅn v√† tƒÉng c·∫•p doanh nghi·ªáp c·ªßa b·∫°n trong tr√¨nh nh·∫•p t·ª± ƒë·ªông nh√†n r·ªói gia tƒÉng ng·∫´u nhi√™n n√†y trong khi b·∫°n v∆∞·ª£t qua c√°c c·∫•p ƒë·ªô theo phong c√°ch saga ch·ª©a ƒë·∫ßy nh·ªØng th√°ch th·ª©c v√† ph√°t minh ƒë·ªôc ƒë√°o!Tr√≤ ch∆°i clicker nh√†n r·ªói cho ph√©p b·∫°n ch∆°i ch·ªâ b·∫±ng c√°ch ch·∫°m! Nh·∫•n ƒë·ªÉ ki·∫øm ti·ªÅn v√†ng, nh·∫•n ƒë·ªÉ tƒÉng c·∫•p v√† nh·∫•n ƒë·ªÉ t·ª± ƒë·ªông h√≥a doanh nghi·ªáp c·ªßa b·∫°n khi b·∫°n ti·∫øn b·ªô th√¥ng qua c√°c ƒë·∫ø ch·∫ø v√¥ t·∫≠n v√† m·ªü kh√≥a n√¢ng c·∫•p galore. T·∫≠p ƒëo√†n Empire k·∫øt b·∫°n v·ªõi nh√† ph√°t minh thi√™n t√†i Kim v√† ng∆∞·ªùi c·ªông s·ª± ƒë√°ng tin c·∫≠y Piggy B, m·ªôt √¥ng tr√πm kinh doanh v·ªõi t√¨nh y√™u v√†ng s·∫Ω khi·∫øn c√¥ng vi·ªác kinh doanh c·ªßa b·∫°n ph√°t tri·ªÉn m·∫°nh!ƒê·∫ø ch·∫ø nh√†n r·ªói m√† b·∫°n x√¢y d·ª±ng ti·∫øp t·ª•c ph√°t tri·ªÉn v√† m·ªü r·ªông, ngay c·∫£ khi b·∫°n kh√¥ng ch∆°i. Nh·∫•n ƒë·ªÉ ki·∫øm ti·ªÅn v√† ph√°t tri·ªÉn doanh nghi·ªáp c·ªßa b·∫°n th√†nh m·ªôt ƒë·∫ø ch·∫ø tri·ªáu ph√∫ (ho·∫∑c th·∫≠m ch√≠ l√† t·ª∑ ph√∫). C√°c tr√≤ ch∆°i nh√†n r·ªói c√≥ th·ªÉ t·ª± ch∆°i khi b·∫°n ƒëi xa, v√¨ v·∫≠y ƒë·ªôi robot c·ªßa b·∫°n s·∫Ω gi√∫p b·∫°n thu th·∫≠p v√†ng ngay c·∫£ khi b·∫°n kh√¥ng ch∆°i.TƒÉng c·∫•p doanh nghi·ªáp c·ªßa b·∫°n v√† l√†m gi√†u trong c√¥ng c·ª• ki·∫øm ti·ªÅn t·ª± ƒë·ªông nh√†n r·ªói n√†y v√† chinh ph·ª•c c·∫•p ƒë·ªô sau khi b·∫°n nghi√™n c·ª©u, thu th·∫≠p v√† n√¢ng c·∫•p. Chinh ph·ª•c ƒë·∫ø ch·∫ø sau khi ƒë·∫ø ch·∫ø trong khi b·∫°n tr·ªü n√™n gi√†u c√≥ v√† ph√°t tri·ªÉn doanh nghi·ªáp c·ªßa b·∫°n th√†nh m·ªôt thi√™n ƒë∆∞·ªùng doanh nh√¢n t·ª∑ ph√∫ nh√†n r·ªói s·ª≠ thi!Nh·∫•n, t·ª± ƒë·ªông h√≥a, ph√°t tri·ªÉn m·∫°nh - th·∫≠t ƒë∆°n gi·∫£n!T√çNH NƒÇNG TAP EMPIRE:TR√í CH∆†I IDLE CLICKER TYCOON‚Ä¢ Nh·∫•n ƒë·ªÉ ki·∫øm ti·ªÅn v√†ng v√† ki·∫øm ti·ªÅn‚Ä¢ TƒÉng c·∫•p, n√¢ng c·∫•p v√† t·ª± ƒë·ªông h√≥a doanh nghi·ªáp c·ªßa b·∫°n‚Ä¢ L√†m gi√†u v·ªõi m·ªôt nh√† ph√°t minh thi√™n t√†i‚Ä¢ TƒÉng c·∫•p ƒë·ªô tƒÉng d·∫ßn l√†m cho b·∫°n gi√†u h∆°n v√† doanh nghi·ªáp c·ªßa b·∫°n th·∫≠m ch√≠ c√≤n t·ªët h∆°n!‚Ä¢ C√°c tr√≤ ch∆°i nh√†n r·ªói ti·∫øp t·ª•c ch∆°i ngay c·∫£ khi b·∫°n c√°ch xa ƒë·ªÉ b·∫°n kh√¥ng bao gi·ªù b·ªã t·ª•t l·∫°i ph√≠a sauTR√í CH∆†I SAGA‚Ä¢ Phi√™u l∆∞u qua c·∫•p ƒë·ªô sau c·∫•p ƒë·ªô c·ªßa nh·ªØng th√°ch th·ª©c m·ªõi‚Ä¢ √îng tr√πm kinh doanh chi·∫øn ƒë·∫•u √îng Bossworth‚Ä¢ Ph√°t l·∫°i ƒë·∫ø ch·∫ø v√† thi·∫øt l·∫≠p th·ªùi gian t·ªët nh·∫•t m·ªõiTAP T∆Ø V·∫§N‚Ä¢ C·ªïng th√¥ng tin xuy√™n th·ªùi gian v·ªõi m·ªôt con l·ª£n ƒë√°ng y√™u‚Ä¢ M·ªü kh√≥a v√† n√¢ng c·∫•p c·ª≠a h√†ng‚Ä¢ X√¢y d·ª±ng ƒë·ªôc quy·ªÅn trong m·ªôt cu·ªôc phi√™u l∆∞u tapper t·ª± ƒë·ªông‚Ä¢ M·ªü kh√≥a th√†nh t√≠ch v√† ki·∫øm ƒë∆∞·ª£c s·ª©c m·∫°nh tuy·ªát v·ªùiL√†m gi√†u, tƒÉng c·∫•p, n√¢ng c·∫•p v√† tƒÉng c∆∞·ªùng c√°c c·ª≠a h√†ng c·ªßa b·∫°n ƒë·ªÉ ki·∫øm ti·ªÅn ngay c·∫£ khi b·∫°n ngo·∫°i tuy·∫øn ho·∫∑c ƒëi xa trong tr√≤ ch∆°i nh·∫•p chu·ªôt t·ª± ƒë·ªông nh√†n r·ªói gia tƒÉng n√†y! Tr·ªü th√†nh m·ªôt √¥ng tr√πm kinh doanh, tƒÉng c∆∞·ªùng s·ª± ƒë·ªôc quy·ªÅn c·ªßa b·∫°n, tr·∫£i nghi·ªám c√¢u chuy·ªán v√† mang v·ªÅ nh√† th·ªãt x√¥ng kh√≥i v·ªõi Kim v√† Piggy B ngay h√¥m nay!

L·∫ßn c·∫≠p nh·∫≠t g·∫ßn ƒë√¢y nh·∫•t

Transportation and communication

The Empire completely encircled the Mediterranean, which they called "our sea" (Mare Nostrum).[267] Roman sailing vessels navigated the Mediterranean as well as major rivers. Transport by water was preferred where possible, as moving commodities by land was more difficult. Vehicles, wheels, and ships indicate the existence of a great number of skilled woodworkers.[269]

Land transport utilized the advanced system of Roman roads, called "viae". These roads were primarily built for military purposes,[270] but also served commercial ends. The in-kind taxes paid by communities included the provision of personnel, animals, or vehicles for the cursus publicus, the state mail and transport service established by Augustus. Relay stations were located along the roads every seven to twelve Roman miles, and tended to grow into villages or trading posts. A mansio (plural mansiones) was a privately run service station franchised by the imperial bureaucracy for the cursus publicus. The distance between mansiones was determined by how far a wagon could travel in a day. Carts were usually pulled by mules, travelling about 4 mph.[272]

Konflik awal dan Perang Pasifik

Penggunaan bendera nasional berkembang seiring dengan upaya Jepang membangun kekaisarannya, dan Hinomaru digunakan pada perayaan kemenangan Jepang atas Perang Tiongkok-Jepang Pertama dan Perang Rusia-Jepang. Bendera tersebut juga digunakan dalam situasi perang di seluruh negeri.[22] Sebuah film propaganda Jepang pada tahun 1934 menggambarkan bendera nasional asing sebagai rancangan yang buruk atau tidak sempurna, sementara bendera Jepang terlihat sempurna dari segala aspek.[23] Pada tahun 1937, sekelompok perempuan dari Prefektur Hiroshima menunjukan solidaritasnya terhadap tentara Jepang yang berperang di Tiongkok selama Perang Tiongkok-Jepang Kedua, dengan memakan "hinomaru bento" yang berupa nasi (bidang putih) dengan umeboshi (bulatan merah) di tengahnya. Hinomaru bento menjadi simbol utama mobilisasi perang dan solidaritas Jepang terhadap tentaranya sampai tahun 1940-an.[24]

Kemenangan awal Jepang dalam Perang Tiongkok-Jepang mengakibatkan penggunaan kembali Hinomaru dalam perayaan. Bendera tersebut terlihat di tangan masyarakat Jepang selama parade berlangsung.[22]

Buku-buku selama zaman tersebut juga memiliki Hinomaru yang dicetak dengan berbagai slogan yang mengekspresikan pengabdian kepada kaisar dan negara. Patriotisme diajarkan sebagai kebajikan kepada anak-anak Jepang. Ungkapan patriotisme, seperti mengibarkan bendera atau menyembah kaisar setiap hari, adalah sebagian sifat dari "orang Jepang yang baik."[25]

Bendera Hinomaru merupakan alat imperialisme Jepang di wilayah Asia Tenggara yang diduduki selama Perang Dunia II: masyarakat diwajibkan mengibarkan bendera tersebut,[26] dan para pelajar menyanyikan Kimigayo ketika upacara pengibaran bendera pada pagi hari.[27] Bendera lokal diizinkan berkibar di beberapa wilayah seperti Filipina, Indonesia, dan Manchukuo.[28] [29][30] Di Korea yang merupakan bagian dari Kekaisaran Jepang, Hinomaru dan simbol lainnya digunakan untuk menyatakan bahwa orang Korea merupakan subjek kekaisaran.[31]

Bagi orang Jepang, Hinomaru merupakan "bendera matahari terbit yang menyinari kegelapan di seluruh dunia."[32] Bagi orang Barat, bendera tersebut merupakan salah satu simbol militer Jepang yang paling kuat.[33]

Hinomaru adalah bendera Jepang secara de facto selama Perang Dunia II dan masa pendudukan.[21] Selama pendudukan Amerika atas Jepang setelah Perang Dunia II, izin dari Panglima Tertinggi Sekutu diperlukan untuk mengibarkan Hinomaru.[34][35] Beberapa sumber memberi keterangan berbeda mengenai batasan penggunaan bendera Hinomaru; salah satunya menggunakan istilah "dilarang".[36][37] Meskipun pembatasannya dilakukan secara besar-besaran, pelarangan tidak dilakukan secara langsung.[21]

Setelah Perang Dunia II, sebuah bendera digunakan oleh kapal-kapal sipil Jepang yang berasal dari Lembaga Kendali Perkapalan Angkatan Laut Amerika Serikat untuk Armada Niaga Jepang.[38] Bendera yang dimodifikasi dari kode sinyal "E" tersebut digunakan dari September 1945 sampai pendudukan AS atas Jepang berakhir.[39] Kapal-kapal AS yang beroperasi di perairan Jepang menggunakan sebuah modifikasi bendera sinyal "O" sebagai bendera mereka.[40]

Pada 2 Mei 1947, Jenderal Douglas MacArthur mencabut larangan pengibaran Hinomaru di lapangan Gedung Parlemen Nasional, Istana Kekaisaran, tempat tinggal Perdana Menteri dan gedung Dewan Tertinggi dengan ratifikasi Konstitusi Jepang yang baru.[41][42] Pembatasan tersebut semakin dilonggarkan pada tahun 1948, ketika orang-orang diizinkan untuk mengibarkan bendera tersebut pada hari libur nasional. Pada Januari 1949, pembatasan dihapuskan dan setiap orang dapat mengibarkan Hinomaru setiap saat tanpa meminta izin. Akibatnya, sekolah-sekolah dan rumah-rumah bersemangat untuk mengibarkan Hinomaru hingga awal tahun 1950-an.[34]

Sculpture and sarcophagi

Examples of Roman sculpture survive abundantly, though often in damaged or fragmentary condition, including freestanding statuary in marble, bronze and terracotta, and reliefs from public buildings and monuments. Niches in amphitheatres were originally filled with statues,[409] as were formal gardens. Temples housed cult images of deities, often by famed sculptors.

Elaborately carved marble and limestone sarcophagi are characteristic of the 2nd to 4th centuries.[412] Sarcophagus relief has been called the "richest single source of Roman iconography", depicting mythological scenes or Jewish/Christian imagery as well as the deceased's life.

Initial Roman painting drew from Etruscan and Greek models and techniques. Examples of Roman paintings can be found in palaces, catacombs and villas. Much of what is known of Roman painting is from the interior decoration of private homes, particularly as preserved by the eruption of Vesuvius. In addition to decorative borders and panels with geometric or vegetative motifs, wall painting depicts scenes from mythology and theatre, landscapes and gardens, spectacles, everyday life, and erotic art.

Mosaics are among the most enduring of Roman decorative arts, and are found on floors and other architectural features. The most common is the tessellated mosaic, formed from uniform pieces (tesserae) of materials such as stone and glass. Opus sectile is a related technique in which flat stone, usually coloured marble, is cut precisely into shapes from which geometric or figurative patterns are formed. This more difficult technique became especially popular for luxury surfaces in the 4th century (e.g. the Basilica of Junius Bassus).

Figurative mosaics share many themes with painting, and in some cases use almost identical compositions. Geometric patterns and mythological scenes occur throughout the Empire. In North Africa, a particularly rich source of mosaics, homeowners often chose scenes of life on their estates, hunting, agriculture, and local wildlife. Plentiful and major examples of Roman mosaics come also from present-day Turkey (particularly the (Antioch mosaics[419]), Italy, southern France, Spain, and Portugal.

Decorative arts for luxury consumers included fine pottery, silver and bronze vessels and implements, and glassware. Pottery manufacturing was economically important, as were the glass and metalworking industries. Imports stimulated new regional centres of production. Southern Gaul became a leading producer of the finer red-gloss pottery (terra sigillata) that was a major trade good in 1st-century Europe. Glassblowing was regarded by the Romans as originating in Syria in the 1st century BC, and by the 3rd century, Egypt and the Rhineland had become noted for fine glass.[421]

In Roman tradition, borrowed from the Greeks, literary theatre was performed by all-male troupes that used face masks with exaggerated facial expressions to portray emotion. Female roles were played by men in drag (travesti).[422] Roman literary theatre tradition is represented in Latin literature by the tragedies of Seneca, for example.

More popular than literary theatre was the genre-defying mimus theatre, which featured scripted scenarios with free improvisation, risqué language and sex scenes, action sequences, and political satire, along with dance, juggling, acrobatics, tightrope walking, striptease, and dancing bears.[423] Unlike literary theatre, mimus was played without masks, and encouraged stylistic realism. Female roles were performed by women.[424] Mimus was related to pantomimus, an early form of story ballet that contained no spoken dialogue but rather a sung libretto, often mythological, either tragic or comic.[425]

Although sometimes regarded as foreign, music and dance existed in Rome from earliest times. Music was customary at funerals, and the tibia, a woodwind instrument, was played at sacrifices.[427] Song (carmen) was integral to almost every social occasion. Music was thought to reflect the orderliness of the cosmos. Various woodwinds and "brass" instruments were played, as were stringed instruments such as the cithara, and percussion.[427] The cornu, a long tubular metal wind instrument, was used for military signals and on parade.[427] These instruments spread throughout the provinces and are widely depicted in Roman art.[429] The hydraulic pipe organ (hydraulis) was "one of the most significant technical and musical achievements of antiquity", and accompanied gladiator games and events in the amphitheatre.[427] Although certain dances were seen at times as non-Roman or unmanly, dancing was embedded in religious rituals of archaic Rome. Ecstatic dancing was a feature of the mystery religions, particularly the cults of Cybele and Isis. In the secular realm, dancing girls from Syria and Cadiz were extremely popular.

Like gladiators, entertainers were legally infames, technically free but little better than slaves. "Stars", however, could enjoy considerable wealth and celebrity, and mingled socially and often sexually with the elite.[433] Performers supported each other by forming guilds, and several memorials for theatre members survive.[434] Theatre and dance were often condemned by Christian polemicists in the later Empire.[435]

Government and military

The three major elements of the Imperial state were the central government, the military, and the provincial government. The military established control of a territory through war, but after a city or people was brought under treaty, the mission turned to policing: protecting Roman citizens, agricultural fields, and religious sites. The Romans lacked sufficient manpower or resources to rule through force alone. Cooperation with local elites was necessary to maintain order, collect information, and extract revenue. The Romans often exploited internal political divisions.[187]

Communities with demonstrated loyalty to Rome retained their own laws, could collect their own taxes locally, and in exceptional cases were exempt from Roman taxation. Legal privileges and relative independence incentivized compliance. Roman government was thus limited, but efficient in its use of available resources.

The Imperial cult of ancient Rome identified emperors and some members of their families with divinely sanctioned authority (auctoritas). The rite of apotheosis (also called consecratio) signified the deceased emperor's deification.[190] The dominance of the emperor was based on the consolidation of powers from several republican offices. The emperor made himself the central religious authority as pontifex maximus, and centralized the right to declare war, ratify treaties, and negotiate with foreign leaders. While these functions were clearly defined during the Principate, the emperor's powers over time became less constitutional and more monarchical, culminating in the Dominate.

The emperor was the ultimate authority in policy- and decision-making, but in the early Principate, he was expected to be accessible and deal personally with official business and petitions. A bureaucracy formed around him only gradually.[194] The Julio-Claudian emperors relied on an informal body of advisors that included not only senators and equestrians, but trusted slaves and freedmen. After Nero, the influence of the latter was regarded with suspicion, and the emperor's council (consilium) became subject to official appointment for greater transparency. Though the Senate took a lead in policy discussions until the end of the Antonine dynasty, equestrians played an increasingly important role in the consilium. The women of the emperor's family often intervened directly in his decisions.

Access to the emperor might be gained at the daily reception (salutatio), a development of the traditional homage a client paid to his patron; public banquets hosted at the palace; and religious ceremonies. The common people who lacked this access could manifest their approval or displeasure as a group at games. By the 4th century, the Christian emperors became remote figureheads who issued general rulings, no longer responding to individual petitions. Although the Senate could do little short of assassination and open rebellion to contravene the will of the emperor, it retained its symbolic political centrality. The Senate legitimated the emperor's rule, and the emperor employed senators as legates (legati): generals, diplomats, and administrators.[202]

The practical source of an emperor's power and authority was the military. The legionaries were paid by the Imperial treasury, and swore an annual oath of loyalty to the emperor. Most emperors chose a successor, usually a close family member or adopted heir. The new emperor had to seek a swift acknowledgement of his status and authority to stabilize the political landscape. No emperor could hope to survive without the allegiance of the Praetorian Guard and the legions. To secure their loyalty, several emperors paid the donativum, a monetary reward. In theory, the Senate was entitled to choose the new emperor, but did so mindful of acclamation by the army or Praetorians.

After the Punic Wars, the Roman army comprised professional soldiers who volunteered for 20 years of active duty and five as reserves. The transition to a professional military began during the late Republic and was one of the many profound shifts away from republicanism, under which an army of conscript citizens defended the homeland against a specific threat. The Romans expanded their war machine by "organizing the communities that they conquered in Italy into a system that generated huge reservoirs of manpower for their army".[205] By Imperial times, military service was a full-time career. The pervasiveness of military garrisons throughout the Empire was a major influence in the process of Romanization.

The primary mission of the military of the early empire was to preserve the Pax Romana.[208] The three major divisions of the military were:

Through his military reforms, which included consolidating or disbanding units of questionable loyalty, Augustus regularized the legion. A legion was organized into ten cohorts, each of which comprised six centuries, with a century further made up of ten squads (contubernia); the exact size of the Imperial legion, which was likely determined by logistics, has been estimated to range from 4,800 to 5,280.[209] After Germanic tribes wiped out three legions in the Battle of the Teutoburg Forest in 9 AD, the number of legions was increased from 25 to around 30. The army had about 300,000 soldiers in the 1st century, and under 400,000 in the 2nd, "significantly smaller" than the collective armed forces of the conquered territories. No more than 2% of adult males living in the Empire served in the Imperial army. Augustus also created the Praetorian Guard: nine cohorts, ostensibly to maintain the public peace, which were garrisoned in Italy. Better paid than the legionaries, the Praetorians served only sixteen years.[212]

The auxilia were recruited from among the non-citizens. Organized in smaller units of roughly cohort strength, they were paid less than the legionaries, and after 25 years of service were rewarded with Roman citizenship, also extended to their sons. According to Tacitus[213] there were roughly as many auxiliaries as there were legionaries—thus, around 125,000 men, implying approximately 250 auxiliary regiments. The Roman cavalry of the earliest Empire were primarily from Celtic, Hispanic or Germanic areas. Several aspects of training and equipment derived from the Celts.[215]

The Roman navy not only aided in the supply and transport of the legions but also in the protection of the frontiers along the rivers Rhine and Danube. Another duty was protecting maritime trade against pirates. It patrolled the Mediterranean, parts of the North Atlantic coasts, and the Black Sea. Nevertheless, the army was considered the senior and more prestigious branch.

Transition from classical to late antiquity

In the view of contemporary Greek historian Cassius Dio, the accession of Commodus in 180 marked the descent "from a kingdom of gold to one of rust and iron",[40] a comment which has led some historians, notably Edward Gibbon, to take Commodus' reign as the beginning of the Empire's decline.[41]

In 212, during the reign of Caracalla, Roman citizenship was granted to all freeborn inhabitants of the empire. The Severan dynasty was tumultuous; an emperor's reign was ended routinely by his murder or execution and, following its collapse, the Empire was engulfed by the Crisis of the Third Century, a period of invasions, civil strife, economic disorder, and plague.[43] In defining historical epochs, this crisis sometimes marks the transition from Classical to Late Antiquity. Aurelian (r. 270–275) stabilised the empire militarily and Diocletian reorganised and restored much of it in 285. Diocletian's reign brought the empire's most concerted effort against the perceived threat of Christianity, the "Great Persecution".[45]

Diocletian divided the empire into four regions, each ruled by a separate tetrarch.[46] Confident that he fixed the disorder plaguing Rome, he abdicated along with his co-emperor, but the Tetrarchy collapsed shortly after. Order was eventually restored by Constantine the Great, who became the first emperor to convert to Christianity, and who established Constantinople as the new capital of the Eastern Empire. During the decades of the Constantinian and Valentinian dynasties, the empire was divided along an east–west axis, with dual power centres in Constantinople and Rome. Julian, who under the influence of his adviser Mardonius attempted to restore Classical Roman and Hellenistic religion, only briefly interrupted the succession of Christian emperors. Theodosius I, the last emperor to rule over both East and West, died in 395 after making Christianity the state religion.[47]

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Romawi.12

Hermes adalah dewa pembawa pesan. Dalam mitologi Romawi, ia lebih akrab dengan sebutan Mercury atau Merkurius. Ia memiliki begitu banyak peran selain menyampaikan pesan. Di antaranya adalah menguasai perdagangan, perantara dewa dan manusia, dan sebagai penjelajah. Selain itu, Merkurius juga terkenal licik dan suka mencuri.

Kali 5

Setelah menuai sukses pada empat edisi sebelumnya, Moonton selaku penyelenggara Mobile Legends Bang Bang Professional League (MPL) Season 5 terus berinovasi agar turnamen ini terus disukai oleh penggemarnya di seluruh Indonesia.

Pesawat

Control Airplane di langit kota game terbang sudah siap pesawat menyelesaikan game pesawat 3d sebagai misi terbang pesawat kota 2023 dari game sim penerbangan pilot modern 2023.Nikmati game simulator penerbangan gratis dan jadilah simulator pesawat dengan hati-hati dalam lepas landas pesawat pendaratan di game pesawat tentara 2023. Tugas Anda adalah menerbangkan pesawat dalam mengangkut penumpang dari satu bandara ke game pesawat off road lainnya di game simulator pesawat transporter gratis mania. Penerbangan pesawat 3d dan simulator pendaratan pesawat kota 3d game dan tantang keterampilan pilot Anda untuk mendarat dan lepas landas di landasan pesawat kota dan game sim penerbangan pilot. pesawat kota yang unik simulator pesawat konsep 2023 yang dikemas luar biasa dalam game pendaratan penerbangan kota 2023 arena simulator penerbangan percontohan pesawat kota jahaj wali game bhejen..Simulator pertarungan pilot pesawat 3d adalah salah satu game simulasi pesawat terbang dan penyelamatan kota terbaik 2023. Game pesawat Fly Jet 3d dan sky warroir 2023 ini menawarkan simulator pesawat yang membuat game simulator penerbangan pesawat adiktif yang akan menjadi kumpulan beberapa pesawat 3d dan misi mendetail dari game parkir biasa 2023. Menerbangkan Game Pesawat Besar 3d di prajurit langit 2023 membutuhkan keterampilan pilot yang sempurna dari game lepas landas pesawat terbang dan game Landing City Pilot Flighting 2023.Pesawat terbang 2023 Game simulator pesawat yang sempurna, game penerbangan kota, aksi Mayday, dan game pesawat terbang kota 2023! Nikmati game pilot pesawat baru 2023. Game Pesawat Gratis adalah airbus terbang terbaik dalam game cuaca badai, simulator pesawat mengontrol game parkir pesawat super 2023 secara efisien, mendarat di pos pemeriksaan di landasan pacu pesawat, dan melakukan game parkir pesawat 2023. Nikmati pesawat aerofly simulator pendaratan sim dan offroad 2023 di pesawat lepas landas ini dan nikmati terbang di kokpit dalam game pesawat 2020. nikmati bermain game terbang pesawat 3d, dan game pesawat dari Game Pendaratan Pesawat 2023. Game bandara ini dan petualangan off road mania kota 2023 di offroad game mengemudi Pesawat modern yang terbaik dalam kendali terbang ada di tangan Anda City Pilot Flight simulator 2023.Simulator pesawat 2023 adalah aksi permainan terbang yang mendebarkan yang terdiri dari misi dan pos pemeriksaan permainan pesawat terbang tak terbatas. Kontrol terbang simulator pesawat, mudah untuk menerbangkan pesawat modern di game gratis teratas 2022/2023.pilot pesawat kota dan sim 3d penerbangan modern off-road adalah game selebaran 2023 . Simulator Pilot Penerbangan Pesawat Nyata 3D, Anda akan dipandu dengan kecepatan tinggi untuk lepas landas dari landasan pacu dalam game simulator offload misi Anda akan cincin permainan jahaj wala di game terbang kota .Game pesawat jet terbang dan simulator kota akan memberikan sensasi terbaik dari terbang jet pribadi dan pengalaman pilot dari game aeroplan kota 2023. permainan jahaj wali bhejen Kontrol pesawat modern dan lingkungan terbang seperti kota dan pegunungan Unduh dan mainkan Penerbangan Pesawat 2023 DAN Simulator Percontohan Game Terbang Gratis 2022/2024 dan rasakan game pesawat Pilot Terbang Nyata 2023. Pimpin game jahaj wala pesawat Anda menuju pesawat terbang landasan pacu dan game jahaj wala 2023 tempatkan di dalam wilayah yang ditandai untuk menyelesaikan game jahaj wala level game parkir. Game Pesawat Simulator Penerbangan adalah game Simulator Pesawat 3D baru yang mengagumkan 2023, pilot dan menerbangkan pesawat Anda ke tujuan City Pilot Flight 2023. Game Terbang Pesawat pasti t o pertahankan game jahaj wali bhejen Anda terpaku pada game jahaj wala ponsel Anda. memperlambat pesawat dan bersiap untuk mendarat, berhati-hatilah agar game jahaj wala tidak menabrak City Pilot Flight 2023 Game pilot kontrol pesawat nyata 3d, dan game jahaj wali bhejen beberapa level pilot untuk menerbangkan pesawat 2023.

Berat 68

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Asia 356

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Situs168

Selanjutnya ada game bernama Mobile Premier League atau lebih dikenal dengan MPL. Aplikasi penghasil saldo dana ini berisi berbagai kumpulan game yang seru untuk dimainkan. Lewat game seperti fruit dart, fruit chop, pool, chess, bloxmash, archery, fruit slice, bubble shooter dan lainnya. Maka kamu bisa mengumpulkan diamond dengan menjadi top player.