Who was the King of Poland during the 1100's?

Duke Bolesław III the Wrymouth, who reigned from 1102 to 1138, tried to end the repeated struggles between various claimants by setting the government of Poland on a more formal footing. In his testament, he divided his lands into five Duchies and distributed them among his sons.

Kingdom of Poland (1025–1385)

The Kingdom of Poland (Polish: "Królestwo Polskie" ; Latin: "Regnum Poloniae") was the Polish state from the coronation of the first King Bolesław I the Brave in 1025 to the union with Lithuania and the rule of the Jagiellon dynasty in 1385.

The basis for the development of a Polish state was laid by the Piast dynasty, which had been preeminent since the 10th century. The conversion of Duke Mieszko I to Christianity paved the way for Poland to become a member of the family of Christian kingdoms. In 1000, during the Congress of Gniezno, Poland was recognized as a state by the Holy Roman Empire and the Pope. In 1025, Duke Boleslaus I the Brave was crowned King of Poland, marking the starting date for a Polish Kingdom, though for long years the Poles were ruled not by Kings but by Dukes.

The King ruled the country in his own responsibility but was expected to respect traditional customs of the people. The succession to the rule was not legally restricted by primogeniture. All sons of the King or Duke had the same rights of inheritance, and the one that in some way proved the strongest succeeded to the throne.

To ensure unity, he established the "senioral principle", which stated that the eldest member of the dynasty should be High Duke and have supreme power over the other Dukes. The High Duke ruled, in addition to the Duchy he inherited, over the indivisible "senioral part", a vast strip of land running north-south down the middle of Poland, with Kraków as the chief city. The High Duke's prerogatives also included control over Pomerania, a fief of the Holy Roman Empire.

While the senorial part always fell to that member of the Dynasty that happened to be senior, the other four Duchies were inherited in the usual way among the descendants of Boleslaw's sons. These provisions were soon broken, however, with the various Dukes trying to gain the position of High Duke for themselves, regardless of actual seniority. The provisions, meant to ensure unity fragmented the country even further and resulted in a decline of monarchical power. Poland even came under the influence of the Přemyslid kings of Bohemia, whose dynasty died out before they could gain a stable foothold in Poland.

The accession of the Piast Duke Władysław I the Elbow-high ended the power struggle amongst the Polish nobility. He united the various principalities of the Kingdom of Poland, and in 1320 he was crowned King. His son Casimir III the Great greatly strengthened the Polish state in both foreign and domestic affairs.

Casimir was the last male member of the Piast dynasty and was succeeded by his nephew, Louis I of Hungary of the Angevin dynasty. The upsurge of the monarchy continued under Louis, during the union of Hungary and Poland.

Since Louis had no son either, his daughter Jadwiga became the heir of the Polish monarchy. Under the terms of the Union of Krewo, she married Jogaila, Grand Duke of Lithuania, who converted to Christianity. This marriage created not only a dynastic union between Poland and Lithuania but also bound the two countries together for the next four centuries.


Who was the last emperor of Rome?

The Roman Empire, at its height (c. 117 CE), was the most extensive political and social structure in western civilization. By 285 CE the empire had grown too vast to be ruled from the central government at Rome and so was divided by Emperor Diocletian into a Western and an Eastern Empire. The Roman Empire began when Augustus Caesar became the first emperor of Rome (31 BCE) and ended, in the west, when the last Roman emperor, Romulus Augustulus, was deposed by the Germanic King Odoacer (476 CE). In the east, it continued as the Byzantine Empire until the death of Constantine XI and the fall of Constantinople to the Ottoman Turks in 1453 CE. The influence of the Roman Empire on western civilization was profound in its lasting contributions to virtually every aspect of western culture.

Culture of ancient Rome

The culture of ancient Rome existed throughout the almost 1200-year history of the civilization of Ancient Rome. The term refers to the culture of the Roman Republic, later the Roman Empire, which at its peak covered an area from Lowland Scotland and Morocco to the Euphrates.

Life in ancient Rome revolved around the city of Rome, its famed seven hills, and its monumental architecture such as the Colosseum, Trajan's Forum, and the Pantheon. The city also had several theaters, gymnasia, and many taverns, baths, and brothels. Throughout the territory under ancient Rome's control, residential architecture ranged from very modest houses to country villas, and in the capital city of Rome, there were imperial residences on the elegant Palatine Hill, from which the word "palace" is derived. The vast majority of the population lived in the city center, packed into "insulae" (apartment blocks).

The city of Rome was the largest megalopolis of that time, with a population that may well have exceeded one million people, with a high-end estimate of 3.6 million and a low-end estimate of 450,000. A substantial proportion of the population under the city's jurisdiction lived in innumerable urban centers, with population of at least 10,000 and several military settlements, a very high rate of urbanization by pre-industrial standards. The most urbanized part of the Empire was Italy, which had an estimated rate of urbanization of 32%, the same rate of urbanization of England in 1800. Most Roman towns and cities had a forum, temples and the same type of buildings, on a smaller scale, as found in Rome. The large urban population required an endless supply of food which was a complex logistical task, including acquiring, transporting, storing and distribution of food for Rome and other urban centers. Italian farms supplied vegetables and fruits, but fish and meat were luxuries. Aqueducts were built to bring water to urban centers and wine and oil were imported from Hispania, Gaul and Africa.

There was a very large amount of commerce between the provinces of the Roman Empire, since its transportation technology was very efficient. The average costs of transport and the technology were comparable with 18th-century Europe. The later city of Rome did not fill the space within its ancient Aurelian walls until after 1870.

The majority of the population under the jurisdiction of ancient Rome lived in the countryside in settlements with less than 10 thousand inhabitants. Landlords generally resided in cities and their estates were left in the care of farm managers. The plight of rural slaves was generally worse than their counterparts working in urban aristocratic households. To stimulate a higher labor productivity most landlords freed a large number of slaves and many received wages; but in some rural areas, poverty and overcrowding were extreme. Rural poverty stimulated the migration of population to urban centers until the early 2nd century when the urban population stopped growing and started to decline.

Starting in the middle of the 2nd century BC, private Greek culture was increasingly in ascendancy, in spite of tirades against the "softening" effects of Hellenized culture from the conservative moralists. By the time of Augustus, cultured Greek household slaves taught the Roman young (sometimes even the girls); chefs, decorators, secretaries, doctors, and hairdressers all came from the Greek East. Greek sculptures adorned Hellenistic landscape gardening on the Palatine or in the villas, or were imitated in Roman sculpture yards by Greek slaves. The Roman cuisine preserved in the cookery books ascribed to Apicius is essentially Greek. Roman writers disdained Latin for a cultured Greek style. Only in law and governance was the Italic nature of Rome's accretive culture supreme.

Against this human background, both the urban and rural setting, one of history's most influential civilizations took shape, leaving behind a cultural legacy that survives in part today.

The center of the early social structure, dating from the time of the agricultural tribal city state, was the family, which was not only marked by biological relations but also by the legally constructed relation of patria potestas. The Pater familias was the absolute head of the family; he was the master over his wife (if she was given to him "cum manu", otherwise the father of the wife retained patria potestas), his children, the wives of his sons (again if married "cum manu" which became rarer towards the end of the Republic), the nephews, the slaves and the freedmen (liberated slaves, the first generation still legally inferior to the freeborn), disposing of them and of their goods at will, even having them put to death.

Slavery and slaves were part of the social order. The slaves were mostly prisoners of war. There were slave markets where they could be bought and sold. Roman law was not consistent about the status of slaves, except that they were considered like any other moveable property. Many slaves were freed by the masters for fine services rendered; some slaves could save money to buy their freedom. Generally, mutilation and murder of slaves was prohibited by legislation, although outrageous cruelty continued.

Apart from these families (called "gentes") and the slaves (legally objects, mancipia i.e. "kept in the [master's] hand") there were Plebeians that did not exist from a legal perspective. They had no legal capacity and were not able to make contracts, even though they were not slaves. To deal with this problem, the so-called "clientela" was created. By this institution, a plebeian joined the family of a patrician (in a legal sense) and could close contracts by mediation of his patrician "pater familias". Everything the plebeian possessed or acquired legally belonged to the gens. He was not allowed to form his own gens.

The authority of the pater familias was unlimited, be it in civil rights as well as in criminal law. The king's duty was to be head over the military, to deal with foreign politics and also to decide on controversies between the gentes. The patricians were divided into three tribes (Ramnenses, Titientes, Luceres).

During the time of the Roman Republic (founded in 509 BC) Roman citizens were allowed to vote. These included patricians and plebeians. Women, slaves, and children were not allowed to vote.

There were two assemblies, the assembly of centuries ("comitia centuriata") and the assembly of tribes ("comitia tributa"), which were made up of all the citizens of Rome. In the "comitia centuriata" the Romans were divided according to age, wealth and residence. The citizens in each tribe were divided into five classes based on property and then each group was subdivided into two centuries by age. All in all, there were 373 centuries. Like the assembly of tribes, each century had one vote. The Comitia Centuriata elected the praetors (judicial magistrates), the censors, and the consuls.

The "comitia tributa" comprised thirty-five tribes from Rome and the country. Each tribe had a single vote. The Comitia Tributa elected the Quaestors (financial magistrates) and the patrician Curule Aedile.
Over time, Roman law evolved considerably, as well as social views, emancipating (to increasing degrees) family members. Justice greatly increased, as well. The Romans became more efficient at considering laws and punishments.

Life in the ancient Roman cities revolved around the Forum, the central business district, where most of the Romans would go for marketing, shopping, trading, banking, and for participating in festivities and ceremonies. The Forum was also a place where orators would express themselves to mould public opinion, and elicit support for any particular issue of interest to them or others. Before sunrise, children would go to schools or tutoring them at home would commence. Elders would dress, take a breakfast by 11 o'clock, have a nap and in the afternoon or evening would generally go to the Forum. Going to a public bath at least once daily was a habit with most Roman citizens. There were separate baths for men and women. The main difference was that the women's baths were smaller than the men's, and did not have a "frigidarium" (cold room) or a "palaestra" (exercise area).

Different types of outdoor and indoor entertainment, free of cost, were available in ancient Rome. Depending on the nature of the events, they were scheduled during daytime, afternoons, evenings, or late nights. Huge crowds gathered at the Colosseum to watch events such as events involving gladiators, combats between men, or fights between men and wild animals. The Circus Maximus was used for chariot racing.

Life in the countryside was slow-paced but lively, with numerous local festivals and social events. Farms were run by the farm managers, but estate owners would sometimes take a retreat to the countryside for rest, enjoying the splendor of nature and the sunshine, including activities like fishing, hunting, and riding. On the other hand, slave labor slogged on continuously, for long hours and all seven days, and ensuring comforts and creating wealth for their masters. The average farm owners were better off, spending evenings in economic and social interactions at the village markets. The day ended with a meal, generally left over from the noontime preparations.

In ancient Rome, the cloth and the dress distinguished one class of people from the other class. The tunic worn by plebeians (common people) like shepherds was made from coarse and dark material, whereas the tunic worn by patricians was of linen or white wool. A magistrate would wear the "tunica angusticlavi"; senators wore tunics with purple stripes ("clavi"), called "tunica laticlavi". Military tunics were shorter than the ones worn by civilians.

The many types of togas were also named. Boys, up until the festival of Liberalia, wore the "toga praetexta", which was a toga with a crimson or purple border, also worn by magistrates in office. The "toga virilis", (or "toga pura") or man's toga was worn by men who had come of age to signify their citizenship in Rome. The "toga picta" was worn by triumphant generals and had embroidery of their skill on the battlefield. The "toga pulla" was worn when in mourning.

Even footwear indicated a person's social status. Patricians wore red and orange sandals, senators had brown footwear, consuls had white shoes, and soldiers wore heavy boots. Women wore closed shoes of colors such as white, yellow, or green.

The bulla was a locket-like amulet worn by children. When about to marry, the woman would donate her bulla (sometimes called partha) to the household gods, along with her toys, to signify maturity and womanhood.

Men typically wore a toga, and women wore a stola.

The woman's "stola" was a dress worn over a tunic, and was usually brightly colored. A "fibula" (or brooch) would be used as ornamentation or to hold the stola in place. A "palla", or shawl, was often worn with the "stola".

Since the beginning of the Republic until 200 BC, ancient Romans had very simple food habits. Simple food was generally consumed at around 11 o'clock, and consisted of bread, salad, olives, cheese, fruits, nuts, and cold meat left over from the dinner the night before. Breakfast was called "ientaculum", lunch was "prandium", and dinner was called "cena". Appetizers were called "gustatio", and dessert was called "secunda mensa (or second table)". Usually, a nap or rest followed this.

The family ate together, sitting on stools around a table. Later on, a separate dining room with dining couches was designed, called a "triclinium". Fingers were used to take foods which were prepared beforehand and brought to the diners. Spoons were used for soups.
Wine in Rome did not become common or mass-produced until around 250 B.C. It was more commonly produced around the time of Cato the Elder who mentions in his book De Agri Cultura that the vineyard was the most important aspect of a good farm. Wine was considered a staple drink, consumed at all meals and occasions by all classes and was quite cheap; however, it was always mixed with water. This was the case even during explicit evening drinking events ("comissatio") where an important part of the festivity was choosing an "arbiter bibendi" (Judge of Drinking) who was, among other things, responsible for deciding the ratio of wine to water in the drinking wine. Wine to water ratios of 1:2, 1:3, or 1:4 were commonly used. Many types of drinks involving grapes and honey were consumed as well. "Mulsum" was honeyed wine, "mustum" was grape juice, "mulsa" was honeyed water. The per-person-consumption of wine per day in the city of Rome has been estimated at 0.8 to 1.1 gallons for males, and about 0.5 gallons for females. Even the notoriously strict Cato the Elder recommended distributing a daily ration of low quality wine of more than 0.5 gallons among the slaves forced to work on farms.

Drinking non-watered wine on an empty stomach was regarded as boorish and a sure sign of alcoholism whose debilitating physical and psychological effects were already recognized in ancient Rome. An accurate accusation of being an alcoholic—in the gossip-crazy society of the city bound to come to light and easily verified—was a favorite and damaging way to discredit political rivals employed by some of Rome's greatest orators like Cicero and Julius Caesar. Prominent Roman alcoholics include Mark Antony, Cicero's own son Marcus (Cicero Minor) and the emperor Tiberius Claudius Nero whose soldiers gave him the unflattering nickname Biberius Caldius Mero (lit. boozer of pure wine, Sueton Tib. 42,1). Cato the Younger was also known as a heavy drinker, frequently found stumbling home disoriented and the worse for wear in the early hours of morning by fellow citizens.

During the Imperial period, staple food of the lower class Romans (plebeians) was vegetable porridge and bread, and occasionally fish, meat, olives and fruits. Sometimes, subsidized or free foods were distributed in cities. The patrician's aristocracy had elaborate dinners, with parties and wines and a variety of comestibles. Sometimes, dancing girls would entertain the diners. Women and children ate separately, but in the later Empire period, with permissiveness creeping in, even decent women would attend such dinner parties.

Schooling in a more formal sense was begun around 200 BC. Education began at the age of around six, and in the next six to seven years, boys and girls were expected to learn the basics of reading, writing and counting. By the age of twelve, they would be learning Latin, Greek, grammar and literature, followed by training for public speaking. Oratory was an art to be practiced and learnt and good orators commanded respect; to become an effective orator was one of the objectives of education and learning. Poor children could not afford education. In some cases, services of gifted slaves were utilized for imparting education. School was mostly for boys, however some wealthy girls were tutored at home, but could still go to school sometimes.

The native language of the Romans was Latin, an Italic language in the Indo-European family. Several forms of Latin existed, and the language evolved considerably over time, eventually becoming the Romance languages spoken today.

Initially a highly inflectional and synthetic language, older forms of Latin rely little on word order, conveying meaning through a system of affixes attached to word stems. Like other Indo-European languages, Latin gradually became much more analytic over time and acquired conventionalized word orders as it lost more and more of its case system and associated inflections. Its alphabet, the Latin alphabet, is based on the Old Italic alphabet, which is in turn derived from the Greek alphabet. The Latin alphabet is still used today to write most European and many other languages.

Most of the surviving Latin literature consists almost entirely of Classical Latin. In the eastern half of the Roman Empire, which became the Byzantine Empire; Greek was the main lingua franca as it had been since the time of Alexander the Great, while Latin was mostly used by the Roman administration and its soldiers. Eventually Greek would supplant Latin as both the official written and spoken language of the Eastern Roman Empire, while the various dialects of Vulgar Latin used in the Western Roman Empire evolved into the modern Romance languages still used today.

The expansion of the Roman Empire spread Latin throughout Europe, and over time Vulgar Latin evolved and dialectized in different locations, gradually shifting into a number of distinct Romance languages beginning in around the 9th century. Many of these languages, including French, Italian, Portuguese, Romanian, and Spanish, flourished, the differences between them growing greater over time.

Although English is Germanic rather than Romanic in origin—Britannia was a Roman province, but the Roman presence in Britain had effectively disappeared by the time of the Anglo-Saxon invasions—English today borrows heavily from Latin and Latin-derived words. Old English borrowings were relatively sparse and drew mainly from ecclesiastical usage after the Christianization of England. When William the Conqueror invaded England from Normandy in 1066, he brought with him a considerable number of retainers who spoke Anglo-Norman French, a Romance language derived from Latin. Anglo-Norman French remained the language of the English upper classes for centuries, and the number of Latinate words in English increased immensely through borrowing during this Middle English period. More recently, during the Modern English period, the revival of interest in classical culture during the Renaissance led to a great deal of conscious adaptation of words from Classical Latin authors into English.

Although Latin is an extinct language with very few contemporary fluent speakers, it remains in use in many ways. In particular, Latin has survived through Ecclesiastical Latin, the traditional language of the Roman Catholic Church and one of the official languages of the Vatican City. Although distinct from both Classical and Vulgar Latin in a number of ways, Ecclesiastical Latin was more stable than typical Medieval Latin. More Classical sensibilities eventually re-emerged in the Renaissance with Humanist Latin. Due to both the prevalence of Christianity and the enduring influence of the Roman civilization, Latin became western Europe's "lingua franca", a language used to cross international borders, such as for academic and diplomatic usage. A deep knowledge of classical Latin was a standard part of the educational curriculum in many western countries until well into the 20th century, and is still taught in many schools today. Although it was eventually supplanted in this respect by French in the 19th century and English in the 20th, Latin continues to see heavy use in religious, legal, and scientific terminology, and in academia in general.

Roman literature was from its very inception influenced heavily by Greek authors. Some of the earliest works currently discovered are of historical epics telling the early military history of Rome. As the Republic expanded, authors began to produce poetry, comedy, history, and tragedy.
The Greeks and Romans founded history, and had great influence on the way history is written today. Cato the Elder was a Roman senator, as well as the first man to write history in Latin. Although theoretically opposed to Greek influence, Cato the Elder wrote the first Greek inspired rhetorical textbook in Latin (91), and combined strains of Greek and Roman history into a method combining both. One of Cato the Elder's great historical achievements was the "Origines", which chronicles the story of Rome, from Aeneas to his own day, but this document is now lost. In the second and early first centuries BC an attempt was made, led by Cato the Elder, to use the records and traditions that were preserved, in order to reconstruct the entire. past of Rome. The historians engaged in this task are often referred to as the "Annalists", implying that their writings more or less followed chronological order. In 123 BC and official endeavor was made to provide a record of the whole of Roman history. This work filled eighty books and was known as the "Annales Maximi". The composition recorded the official events of the State, such as elections and commands, civic, provincial and cult business, set out in formal arrangements year by year. During the reign of the early emperors of Rome there was a golden age of historical literature. Works such as the 'Histories' of Tacitus, the 'Gallic Wars' by Julius Caesar and 'History of Rome' by Livy have been passed down through generations. Unfortunately, in the case of Livy, much of the script has been lost and it is left with a few specific areas: the founding of the city, the war with Hannibal, and its aftermath.

In the ancient world, poetry usually played a far more important part of daily life than it does today. In general, educated Greeks and Romans thought of poetry as playing a much more fundamental part of life than in modern times. Initially in Rome poetry was not considered a suitable occupation for important citizens, but the attitude changed in the second and first centuries BC. In Rome poetry considerably preceded prose writing in date. As Aristotle pointed out, poetry was the first sort of literate to arouse people's interest in questions of style. The importance of poetry in the Roman Empire was so strong that Quintilian, the greatest authority on education, wanted secondary schools to focus on the reading and teaching of poetry, leaving prose writings to what would now be referred to as the university stage. Virgil represents the pinnacle of Roman epic poetry. His "Aeneid" was produced at the request of Maecenas and tells the story of flight of Aeneas from Troy and his settlement of the city that would become Rome. Lucretius, in his "On the Nature of Things", attempted to explicate science in an epic poem. Some of his science seems remarkably modern, but other ideas, especially his theory of light, are no longer accepted. Later Ovid produced his "Metamorphoses", written in dactylic hexameter verse, the meter of epic, attempting a complete mythology from the creation of the earth to his own time. He unifies his subject matter through the theme of metamorphosis. It was noted in classical times that Ovid's work lacked the "gravitas" possessed by traditional epic poetry.

Catullus and the associated group of neoteric poets produced poetry following the Alexandrian model, which experimented with poetic forms challenging tradition. Catullus was also the first Roman poet to produce love poetry, seemingly autobiographical, which depicts an affair with a woman called Lesbia. Under the reign of the Emperor Augustus, Horace continued the tradition of shorter poems, with his Odes and Epodes. Martial, writing under the Emperor Domitian, was a famed author of epigrams, poems which were often abusive and censured public figures.
Roman prose developed its sonority, dignity, and rhythm in persuasive speech. Rhetoric had already been key to many great achievements in Athens, so after studying the Greeks the Romans ranked oratory highly as a subject and a profession. Written speeches were some of the first forms of prose writing in ancient Rome, and other forms of prose writing in the future were influenced by this. Sixteen books of Cicero's letters have survived, all published by after Cicero's death by his secretary, Tito. the letters provide a look at the social life in the days of the falling republic, providing pictures of the personalities of this epoch. The letters of Cicero are vast and varied, and provide pictures of the personalities of this epoch. Cicero's personality is most clearly revealed, emerging as a vain vacillating, snobbish man. Cicero's passion for the public life of the capital also emerges from his letters, most clearly when he was in exile and when he took on a provincial governorship in Asia Minor. The letters also contain much about Cicero's family life, and its political and financial complications.

Roman philosophical treatises have had great influence on the world, but the original thinking came from the Greeks. Roman philosophical writings are rooted in four'schools' from the age of the Hellenistic Greeks. The four'schools' were that of the Epicureans, Stocis, Peripatetics, and Academy. Epicureans believed in the guidance of the senses, and identified the supreme goal of life to be happiness, or the absence of pain. Stoicism was founded by Zeno of Citium, who taught that virtue was the supreme good, creating a new sense of ethical urgency. The Perpatetics were followers of Aristotle, guided by his science and philosophy. The Academy was founded by Plato and was based on the Sceptic Pyro's idea that real knowledge could be acquired. The Academy also presented criticisms of the Epicurean and Stoic schools of philosophy.

The genre of satire was traditionally regarded as a Roman innovation, and satires were written by, among others, Juvenal and Persius. Some of the most popular plays of the early Republic were comedies, especially those of Terence, a freed Roman slave captured during the First Punic War.

A great deal of the literary work produced by Roman authors in the early Republic was political or satirical in nature. The rhetorical works of Cicero, a self-distinguished linguist, translator, and philosopher, in particular, were popular. In addition, Cicero's personal letters are considered to be one of the best bodies of correspondence recorded in antiquity.

Most early Roman painting styles show Etruscan influences, particularly in the practice of political painting. In the 3rd century BCE, Greek art taken as booty from wars became popular, and many Roman homes were decorated with landscapes by Greek artists. Evidence from the remains at Pompeii shows diverse influence from cultures spanning the Roman world.

An early Roman style of note was "Incrustation", in which the interior walls of houses were painted to resemble colored marble. Another style consisted of painting interiors as open landscapes, with highly detailed scenes of plants, animals, and buildings.

Portrait sculpture during the period utilized youthful and classical proportions, evolving later into a mixture of realism and idealism. During the Antonine and Severan periods, more ornate hair and bearding became prevalent, created with deeper cutting and drilling. Advancements were also made in relief sculptures, usually depicting Roman victories.

Music was a major part everyday life in ancient Rome. Many private and public events were accompanied by music, ranging from nightly dining to military parades and manoeuvres. In a discussion of any ancient music, however, non-specialists and even many musicians have to be reminded that much of what makes our modern music familiar to us is the result of developments only within the last 1000 years; thus, our ideas of melody, scales, harmony, and even the instruments we use would not be familiar to Romans who made and listened to music many centuries earlier.

Some of the instruments used in Roman music are the tuba, cornu, aulos, askaules, flute, panpipes, lyre, lute, cithara, tympanum, drums, hydraulis and the sistrum.

In its initial stages, the ancient Roman architecture reflected elements of architectural styles of the Etruscans and the Greeks. Over a period of time, the style was modified in tune with their urban requirements, and civil engineering and building construction technology became developed and refined. The Roman concrete has remained a riddle, and even after more than two thousand years some ancient Roman structures still stand magnificently, like the Pantheon (with one of the largest single span domes in the world) located in the business district of today's Rome.

The architectural style of the capital city of ancient Rome was emulated by other urban centers under Roman control and influence, like the Verona Arena, Verona, Italy; Arch of Hadrian, Athens, Greece; Temple of Hadrian, Ephesus, Turkey; a Theatre at Orange, France; and at several other locations, for example, Lepcis Magna, located in Libya. Roman cities were well planned, efficiently managed and neatly maintained. Palaces, private dwellings and villas, were elaborately designed and town planning was comprehensive with provisions for different activities by the urban resident population, and for countless migratory population of travelers, traders and visitors passing through their cities. Marcus Vitruvius Pollio, a 1st-century BCE Roman architect's treatise "De architectura," with various sections, dealing with urban planning, building materials, temple construction, public and private buildings, and hydraulics, remained a classic text until the Renaissance.

The ancient city of Rome had a place called the Campus, a sort of drill ground for Roman soldiers, which was located near the Tiber. Later, the Campus became Rome's track and field playground, which even Julius Caesar and Augustus were said to have frequented. Imitating the Campus in Rome, similar grounds were developed in several other urban centers and military settlements.
In the campus, the youth assembled to play, exercise, and indulge in appropriate sports, which included jumping, wrestling, boxing and racing. Riding, throwing, and swimming were also preferred physical activities. In the countryside, pastimes also included fishing and hunting. Females did not participate in these activities. Ball playing was a popular sport and ancient Romans had several ball games, which included Handball (Expulsim Ludere), field hockey, catch, and some form of football.

Board games played in ancient Rome included dice (Tesserae or tali), Roman chess (Latrunculi), Roman Checkers (Calculi), tic-tac-toe (Terni Lapilli), and ludus duodecim scriptorum and tabula, predecessors of backgammon.

There were several other activities to keep people engaged like chariot races, musical and theatrical performances, public executions and gladiatorial combat. In the Colosseum, Rome's amphitheatre, 60,000 persons could be accommodated. There are also accounts of the Colosseum's floor being flooded to hold mock naval battles for the public to watch.

In addition to these, Romans also spent their share of time in bars and brothels, and graffiti carved into the walls of these buildings was common. Based on the number of messages found on bars, brothels, and bathhouses, it's clear that they were popular places of leisure and people spent a deal of time there.

The Romans thought of themselves as highly religious, and attributed their success as a world power to their collective piety "(pietas)" in maintaining good relations with the Gods. According to legendary history, most of Rome's religious institutions could be traced to its founders, particularly Numa Pompilius, the Sabine second King of Rome, who negotiated directly with the Gods. This archaic religion was the foundation of the "mos maiorum", "the way of the ancestors" or simply "tradition", viewed as central to Roman identity.

The priesthoods of public religion were held by members of the elite classes. There was no principle analogous to "separation of church and state" in ancient Rome. During the Roman Republic (509–27 BC), the same men who were elected public officials served as augurs and pontiffs. Priests married, raised families, and led politically active lives. Julius Caesar became "Pontifex Maximus" before he was elected consul. The augurs read the will of the Gods and supervised the marking of boundaries as a reflection of universal order, thus sanctioning Roman expansionism as a matter of divine destiny. The Roman triumph was at its core a religious procession in which the victorious general displayed his piety and his willingness to serve the public good by dedicating a portion of his spoils to the Gods, especially Jupiter, who embodied just rule. As a result of the Punic Wars (264–146 BC), when Rome struggled to establish itself as a dominant power, many new temples were built by magistrates in fulfillment of a vow to a deity for assuring their military success.

Roman religion was thus mightily pragmatic 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 and its relation to human affairs. Even the most skeptical among Rome's intellectual elite such as Cicero, who was an augur, saw religion as a source of social order.

For ordinary Romans, religion was a part of daily life. Each home had a household shrine at which prayers and libations to the family's domestic deities were offered. Neighborhood shrines and sacred places such as springs and groves dotted the city. The Roman calendar was structured around religious observances. In the Imperial Era, as many as 135 days of the year were devoted to religious festivals and games ("ludi)". Women, slaves, and children all participated in a range of religious activities. Some public rituals could be conducted only by women, and women formed what is perhaps Rome's most famous priesthood, the state-supported Vestal Virgins, who tended Rome's sacred hearth for centuries, until disbanded under Christian domination.

The Romans are known for the great number of deities they honored. The presence of Greeks on the Italian peninsula from the beginning of the historical period influenced Roman culture, introducing some religious practices that became as fundamental as the cult of Apollo. The Romans looked for common ground between their major gods and those of the Greeks, adapting Greek myths and iconography for Latin literature and Roman art. Etruscan religion was also a major influence, particularly on the practice of augury, since Rome had once been ruled by Etruscan kings.

Mystery religions imported from the Near East (Ptolemaic Egypt, Persia and Mesopotamia), which offered initiates salvation through a personal God and eternal life after the death, were a matter of personal choice for an individual, practiced in addition to carrying on one's family rites and participating in public religion. The mysteries, however, involved exclusive oaths and secrecy, conditions that conservative Romans viewed with suspicion as characteristic of "magic", conspiracy ("coniuratio"), and subversive activity. Sporadic and sometimes brutal attempts were made to suppress religionists who seemed to threaten traditional Roman morality and unity, as with the senate's efforts to restrict the Bacchanals in 186 BC.

As the Romans extended their dominance throughout the Mediterranean world, their policy in general was to absorb the deities and cults of other peoples rather than try to eradicate them, since they believed that preserving tradition promoted social stability.

One way that Rome incorporated diverse peoples was by supporting their religious heritage, building temples to local deities that framed their theology within the hierarchy of 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. By the height of the Empire, numerous international deities were cultivated at Rome and had been carried to even the most remote provinces (among them Cybele, Isis, Osiris, Serapis, Epona), and Gods of solar monism such as Mithras and Sol Invictus, found as far north as Roman Britain. Because Romans had never been obligated to cultivate one deity or one cult only, religious tolerance was not an issue in the sense that it is for competing monotheistic systems. The monotheistic rigor of Judaism posed difficulties for Roman policy that led at times to compromise and the granting of special exemptions, but sometimes to intractable conflict.

In the wake of the Republic's collapse, State religion had adapted to support the new regime of the Emperors. Augustus, the first Roman emperor, justified the novelty of one-man rule with a vast program of religious revivalism and reform. Public vows formerly made for the security of the Republic now were directed at the wellbeing of the Emperor. So-called "Emperor worship" expanded on a grand scale the traditional Roman veneration of the ancestral dead and of the "Genius", the divine tutelary of every individual. Imperial cult became one of the major ways Rome advertised its presence in the provinces and cultivated shared cultural identity and loyalty throughout the Empire: rejection of the State religion was tantamount to treason. This was the context for Rome's conflict with Christianity, which Romans variously regarded as a form of atheism and threat to the stability of the Empire, causing the prosecution of anti-Christian policies; under Emperor Trajan's reign (AD 98–117), Roman intellectuals and functionaries (Lucian of Samosata, Tacitus, Suetonius, Pliny the Younger, and Celsus) gained knowledge about the Jewish roots of Early Christians, therefore many of them considered Christianity to be some sort of "superstitio Iudaica".

From the 2nd century onward, the Church Fathers began to condemn the diverse religions practiced throughout the Empire collectively as "Pagan". In the early 4th century, Constantine the Great and his half-brother Licinius stipulated an agreement known as the Edict of Milan (313), which granted liberty to all religions to be freely practiced in the Roman Empire; following the Edict's proclamation, the conflict between the two Emperors exacerbated, ending with the execution of both Licinius and the co-Emperor Sextus Martinianus as ordered by Constantine after Licinius' defeat in the Battle of Chrysopolis (324).
Constantine ruled the Roman Empire as sole emperor for the remainder of his reign. Some scholars allege that his main objective was to gain unanimous approval and submission to his authority from all classes, and therefore chose Christianity to conduct his political propaganda, believing that it was the most appropriate religion that could fit with the Imperial cult (see also Sol Invictus). Regardless, under Constantine's rule Christianity expanded throughout the Empire, launching the era of Christian Church's dominance under the Constantinian dynasty. However, if Constantine himself sincerely converted to Christian religion or remained loyal to Paganism is still a matter of debate between scholars (see also Constantine's Religious policy). His formal conversion to Christianity in 312 is almost universally acknowledged among historians, despite that he was baptized only on his deathbed by the Arian bishop Eusebius of Nicomedia (337); the real reasons behind it remain unknown and are debated too. According to Hans Pohlsander, Professor Emeritus of History at the University at Albany, SUNY, Constantine's conversion was just another instrument of "Realpolitik" in his hands meant to serve his political interest in keeping the Empire united under his control:

The Emperor and Neoplatonic philosopher Julian the Apostate made a short-lived attempt to restore traditional religion and Paganism, and to reaffirm the special status of Judaism, but in 391, under Theodosius I, Nicene Christianity became the official State church of the Roman Empire to the exclusion of all other Christian churches and Hellenistic religions, including Roman religion itself. Pleas for religious tolerance from traditionalists such as the senator Symmachus (d. 402) were rejected, and Christian monotheism became a feature of Imperial domination. Heretics as well as non-Christians were subject to exclusion from public life or persecution, but, despite the decline of Greco-Roman polytheism, Rome's original religious hierarchy and many aspects of its ritual influenced Christian religion as a whole; various pre-Christian beliefs and practices survived as well in Christian festivals and local traditions.

Two major philosophical schools of thought that derived from Greek religion and philosophy that became prominent in Rome in the 1st and 2nd century AD was Cynicism and Stoicism which, according to Cora Lutz were "fairly well merged" in the early years of the Roman Empire. Cynicism taught that civilization was corrupt and people needed to break away from it and its trappings and Stoicism taught that one must give up all earthly goods by remaining detached from civilization and help others. Because of their negative views on civilization and of their way of life, in where many of them just wore a dirty cloak, carried a staff, and a coin purse, and slept outdoors, they were the targets of the Roman aristocracy and of the emperor and many were persecuted by the Roman government for being "subversive". The philosopher Lucian attacked the Cynics in his book "The Philosophies for Sale" in which he mocked the Cynics by stating "First...stripping you of your luxury...I will put a cloak on you...Next I will compel you to undergo pains and hardships, sleeping on the ground, drinking nothing but water...Leading this life you will say that you are happier than the Great King...Frequent the most crowded market place...and in [it] desire to be solitary and uncommunicative..."

The Western Roman Empire collapsed in the late 5th century. Romulus Augustulus is often considered to be the last emperor of the West after his forced abdication in 476, although Julius Nepos maintained a claim recognized by the Eastern Empire to the title until his death in 480. Following Nepos' death, the Eastern Emperor Zeno abolished the division of the position and proclaimed himself as the sole Emperor of a reunited Roman Empire. The Eastern imperial lineage continued to rule from Constantinople ("New Rome"); they continued to style themselves as Emperor of the Romans (later βασιλεύς Ῥωμαίων in Greek), but are often referred to in modern scholarship as Byzantine emperors. Constantine XI Palaiologos was the last Roman emperor in Constantinople, dying in the Fall of Constantinople to the Ottomans in 1453.

Roman emperor

The Roman emperor was the ruler of the Roman Empire during the imperial period (starting in 27 BC). The emperors used a variety of different titles throughout history. Often when a given Roman is described as becoming "emperor" in English, it reflects his taking of the title "Augustus" or "Caesar". Another title often used was "imperator", originally a military honorific. Early Emperors also used the title "princeps" (first citizen). Emperors frequently amassed republican titles, notably "princeps senatus", "consul" and "pontifex maximus".

The legitimacy of an emperor's rule depended on his control of the army and recognition by the Senate; an emperor would normally be proclaimed by his troops, or invested with imperial titles by the Senate, or both. The first emperors reigned alone; later emperors would sometimes rule with co-emperors and divide administration of the empire between them.

The Romans considered the office of emperor to be distinct from that of a king. The first emperor, Augustus, resolutely refused recognition as a monarch. Although Augustus could claim that his power was authentically republican, his successor, Tiberius, could not convincingly make the same claim. Nonetheless, for the first three hundred years of Roman emperors, from Augustus until Diocletian, efforts were made to portray the emperors as leaders of a republic.

From Diocletian, whose tetrarchic reforms also divided the position into one emperor in the West and one in the East, until the end of the Empire, emperors ruled in an openly monarchic style and did not preserve the nominal principle of a republic, but the contrast with "kings" was maintained: although the imperial succession was generally hereditary, it was only hereditary if there was a suitable candidate acceptable to the army and the bureaucracy, so the principle of automatic inheritance was not adopted. Elements of the Republican institutional framework (senate, consuls, and magistrates) were preserved until the very end of the Western Empire.

The "Byzantine" emperors from Heraclius in 629 and onwards adopted the title of "basileus" (), which had originally meant "king" in Greek but became a title reserved solely for the Roman emperor and the ruler of the Sasanian Empire. Other kings were then referred to as "rēgas".

In addition to their pontifical office, some emperors were given divine status after death. With the eventual hegemony of Christianity, the emperor came to be seen as God's chosen ruler, as well as a special protector and leader of the Christian Church on Earth, although in practice an emperor's authority on Church matters was subject to challenge.

Due to the cultural rupture of the Turkish conquest, most western historians treat Constantine XI as the last meaningful claimant to the title Roman Emperor. From 1453, one of the titles used by the Ottoman Sultans was "Caesar of Rome" (Turkish: "Kayser-i Rum"), part of their titles until the Ottoman Empire ended in 1922. A Byzantine group of claimant Roman emperors existed in the Empire of Trebizond until its conquest by the Ottomans in 1461, though they had used a modified title since 1282.

Eastern emperors in Constantinople had been recognized and accepted as Roman emperors both in the East, which they ruled, and by the Papacy and Germanic kingdoms of the West until the deposition of Constantine VI and accession of Irene of Athens as Empress regnant in 797. Objecting to a woman ruling the Roman Empire in her own right and issues with the eastern clergy, the Papacy would then create a rival lineage of Roman emperors in western Europe, the Holy Roman Emperors, which ruled the Holy Roman Empire for most of the period between 800 and 1806. These Emperors were never recognized as Roman emperors by the court in Constantinople.

Modern historians conventionally regard Augustus as the first Emperor whereas Julius Caesar is considered the last dictator of the Roman Republic, a view having its origins in the Roman writers Plutarch, Tacitus and Cassius Dio. However, the majority of Roman writers, including Josephus, Pliny the Younger, Suetonius and Appian, as well as most of the ordinary people of the Empire, thought of Julius Caesar as the first Emperor.

At the end of the Roman Republic no new, and certainly no single, title indicated the individual who held supreme power. Insofar as "emperor" could be seen as the English translation of imperator, then Julius Caesar had been an emperor, like several Roman generals before him. Instead, by the end of the civil wars in which Julius Caesar had led his armies, it became clear that there was certainly no consensus to return to the old-style monarchy, but that the period when several officials, bestowed with equal power by the senate, would fight one another had come to an end.

Julius Caesar, and then Augustus after him, accumulated offices and titles of the highest importance in the Republic, making the power attached to those offices permanent, and preventing anyone with similar aspirations from accumulating or maintaining power for themselves. However, Julius Caesar, unlike those after him, did so without the Senate's vote and approval.

Julius Caesar held the Republican offices of consul four times and dictator five times, was appointed dictator in perpetuity ("dictator perpetuo") in 45 BC and had been "pontifex maximus" for a long period. He gained these positions by senatorial consent. By the time of his assassination, he was the most powerful man in the Roman world.

In his will, Caesar appointed his adopted son Octavian as his heir. On Caesar's death, Octavian inherited his adoptive father's property and lineage, the loyalty of most of his allies and – again through a formal process of senatorial consent – an increasing number of the titles and offices that had accrued to Caesar. A decade after Caesar's death, Octavian's victory over his erstwhile ally Mark Antony at Actium put an end to any effective opposition and confirmed Octavian's supremacy.

In 27 BC, Octavian appeared before the Senate and offered to retire from active politics and government; the Senate not only requested he remain, but increased his powers and made them lifelong, awarding him the title of Augustus (the elevated or divine one, somewhat less than a god but approaching divinity). Augustus stayed in office until his death; the sheer breadth of his superior powers as "princeps" and permanent "imperator" of Rome's armies guaranteed the peaceful continuation of what nominally remained a republic. His "restoration" of powers to the Senate and the people of Rome was a demonstration of his "auctoritas" and pious respect for tradition.

Some later historians such as Tacitus would say that even at Augustus' death, the true restoration of the Republic might have been possible. Instead, Augustus actively prepared his adopted son Tiberius to be his successor and pleaded his case to the Senate for inheritance on merit. The Senate disputed the issue but eventually confirmed Tiberius as "princeps". Once in power, Tiberius took considerable pains to observe the forms and day-to-day substance of republican government.

Rome had no single constitutional office, title or rank exactly equivalent to the English title "Roman emperor". Romans of the Imperial era used several titles to denote their emperors, and all were associated with the pre-Imperial, Republican era.

The emperor's legal authority derived from an extraordinary concentration of individual powers and offices that were extant in the Republic rather than from a new political office; emperors were regularly elected to the offices of consul and censor. Among their permanent privileges were the traditional Republican title of "princeps senatus" (leader of the Senate) and the religious office of "pontifex maximus" (chief priest of the College of Pontiffs). Every emperor held the latter office and title until Gratian surrendered it in AD 382 to Pope Siricius; it eventually became an auxiliary honor of the Bishop of Rome.

These titles and offices conferred great personal prestige ("dignitas") but the basis of an emperor's powers derived from his "auctoritas": this assumed his greater powers of command ("imperium maius") and tribunician power ("tribunicia potestas") as personal qualities, separate from his public office. As a result, he formally outranked provincial governors and ordinary magistrates. He had the right to enact or revoke sentences of capital punishment, was owed the obedience of private citizens ("privati") and by the terms of the "ius auxiliandi" could save any plebeian from any patrician magistrate's decision. He could veto any act or proposal of any magistrate, including the tribunes of the people ("ius intercedendi" or "ius intercessionis"). His person was held to be sacrosanct.

Roman magistrates on official business were expected to wear the form of toga associated with their office; different togas were worn by different ranks; senior magistrates had the right to togas bordered with purple. A triumphal "imperator" of the Republic had the right to wear the "toga picta" (of solid purple, richly embroidered) for the duration of the triumphal rite. During the Late Republic, the most powerful had this right extended. Pompey and Caesar are both thought to have worn the triumphal toga and other triumphal dress at public functions. Later emperors were distinguished by wearing "togae purpurae", purple togas; hence the phrase "to don the purple" for the assumption of imperial dignity.

The titles customarily associated with the imperial dignity are "imperator" ("commander"), which emphasizes the emperor's military supremacy and is the source of the English word "emperor"; "Caesar", which was originally a name but came to be used for the designated heir (as "Nobilissimus Caesar", "Most Noble Caesar") and was retained upon accession. The ruling emperor's title was the descriptive "Augustus" ("majestic" or "venerable", which had tinges of the divine), which was adopted upon accession. In Greek, these three titles were rendered as "autokratōr" (""), "kaisar" (""), and "augoustos" ("") or "sebastos" ("") respectively. In Diocletian's Tetrarchy, the traditional seniorities were maintained: "Augustus" was reserved for the two senior emperors and "Caesar" for the two junior emperors – each delegated a share of power and responsibility but each an emperor-in-waiting, should anything befall his senior.

As "princeps senatus" (lit., "first man of the senate"), the emperor could receive foreign embassies to Rome; some emperors (such as Tiberius) are known to have delegated this task to the Senate. In modern terms these early emperors would tend to be identified as chiefs of state. The office of "princeps senatus", however, was not a magistracy and did not entail "imperium". At some points in the Empire's history, the emperor's power was nominal; powerful praetorian prefects, masters of the soldiers and on a few occasions, other members of the Imperial household including Imperial mothers and grandmothers were the true source of power.

The title "imperator" dates back to the Roman Republic, when a victorious commander could be hailed as "imperator" in the field by his troops. The Senate could then award or withhold the extraordinary honour of a triumph; the triumphal commander retained the title until the end of his magistracy. In Roman tradition, the first triumph was that of Romulus, but the first attested recipient of the title "imperator" in a triumphal context is Aemilius Paulus in 189 BC. It was a title held with great pride: Pompey was hailed "imperator" more than once, as was Sulla, but it was Julius Caesar who first used it permanently – according to Dio, this was a singular and excessive form of flattery granted by the Senate, passed to Caesar's adopted heir along with his name and virtually synonymous with it.

In 38 BC Agrippa refused a triumph for his victories under Octavian's command, and this precedent established the rule that the "princeps" should assume both the salutation and title of "imperator". It seems that from then on Octavian (later the first emperor Augustus) used "imperator" as a first name ("praenomen"): "Imperator Caesar" not "Caesar imperator". From this the title came to denote the supreme power and was commonly used in that sense. Otho was the first to imitate Augustus, but only with Vespasian did "imperator" (emperor) become the official title by which the ruler of the Roman Empire was known.

The word "princeps" (plural "principes"), meaning "first", was a republican term used to denote the leading citizen(s) of the state. It was a purely honorific title with no attached duties or powers. It was the title most preferred by Caesar Augustus as its use implies only primacy, as opposed to another of his titles, "imperator", which implies dominance. "Princeps", because of its republican connotation, was most commonly used to refer to the emperor in Latin (although the emperor's actual constitutional position was essentially "pontifex maximus with tribunician power and "imperium" superseding all others") as it was in keeping with the façade of the restored Republic; the Greek word "basileus" ("king") was modified to be synonymous with emperor (and primarily came into favour after the reign of Heraclius) as the Greeks had no republican sensibility and openly viewed the emperor as a monarch.

In the era of Diocletian and beyond, "princeps" fell into disuse and was replaced with "dominus" ("lord"); later emperors used the formula "Imperator Caesar NN. Pius Felix (Invictus) Augustus": NN representing the individual's personal name; Pius Felix meaning "Pious and Blest"; and Invictus meaning "undefeated". The use of "princeps" and "dominus" broadly symbolise the differences in the empire's government, giving rise to the era designations "Principate" and "Dominate".

In 293, following the Crisis of the Third Century which had severely damaged Imperial administration, Emperor Diocletian enacted sweeping reforms that washed away many of the vestiges and façades of republicanism which had characterized the Augustan order in favor of a more frank autocracy. As a result, historians distinguish the Augustan period as the principate and the period from Diocletian to the 7th-century reforms of Emperor Heraclius as the dominate (from the Latin for "lord".)

Reaching back to the oldest traditions of job-sharing in the republic, however, Diocletian established at the top of this new structure the Tetrarchy ("rule of four") in an attempt to provide for smoother succession and greater continuity of government. Under the Tetrarchy, Diocletian set in place a system of co-emperors, styled "Augustus", and junior emperors, styled "Caesar". When a co-emperor retired (as Diocletian and his co-emperor Maximian did in 305) or died, a junior "Caesar" would succeed him and the co-emperors would appoint new Caesars as needed.

The four members of the Imperial college (as historians call the arrangement) shared military and administrative challenges by each being assigned specific geographic areas of the empire. From this innovation, often but not consistently repeated over the next 187 years, comes the notion of an east-west partition of the empire that became popular with historians long after the practice had stopped. The two halves of empire, while often run as "de facto" separate entities day-to-day, were always considered and seen, legally and politically, as separate administrative divisions of a single, insoluble "imperium" by the Romans of the time.
The final period of co-emperorship began in 395, when Emperor Theodosius I's sons Arcadius and Honorius succeeded as co-emperors. Eighty-five years later, following Germanic migrations which had reduced the empire's effective control across Brittania, Gaul and Hispania and a series of military coup d'état which drove Emperor Nepos out of Italy, the idea of dividing the position of emperor was formally abolished by Emperor Zeno (480).

The Roman Empire survived in the east until 1453, but the marginalization of the former heartland of Italy to the empire had a profound cultural impact on the empire and the position of emperor. In 620, the official language was changed from Latin to Greek. The Greek-speaking inhabitants were "Romaioi" (Ῥωμαῖοι), and were still considered Romans by themselves and the populations of Eastern Europe, the Near East, India, and China. But many in Western Europe began to refer to the political entity as the "Greek Empire". The evolution of the church in the no-longer imperial city of Rome and the church in the now supreme Constantinople began to follow divergent paths, culminating in the schism between the Roman Catholic and Eastern Orthodox faiths. The position of emperor was increasingly influenced by Near Eastern concepts of kingship. Starting with Emperor Heraclius, Roman emperors styled themselves "King of Kings" (from the imperial Persian "Shahanshah") from 627 and "Basileus" (from the title used by Alexander the Great) from 629. The later period of the empire is today called the Byzantine Empire as a matter of scholarly convention.

Although these are the most common offices, titles, and positions, not all Roman emperors used them, nor were all of them used at the same time in history. The consular and censorial offices especially were not an integral part of the Imperial dignity, and were usually held by persons other than the reigning emperor.

When Augustus established the "Princeps", he turned down supreme authority in exchange for a collection of various powers and offices, which in itself was a demonstration of his "auctoritas" ("authority"). As holding "princeps senatus", the emperor declared the opening and closure of each Senate session, declared the Senate's agenda, imposed rules and regulation for the Senate to follow, and met with foreign ambassadors in the name of the Senate. Being "pontifex maximus" made the emperor the chief administrator of religious affairs, granting him the power to conduct all religious ceremonies, consecrate temples, control the Roman calendar (adding or removing days as needed), appoint the vestal virgins and some flamens, lead the Collegium Pontificum, and summarize the dogma of the Roman religion.

While these powers granted the emperor a great deal of personal pride and influence, they did not include legal authority. In 23 BC, Augustus gave the emperorship its legal power. The first was "Tribunicia Potestas", or the powers of the tribune of the plebs without actually holding the office (which would have been impossible, since a tribune was by definition a plebeian, whereas Augustus, although born into a plebeian family, had become a patrician when he was adopted into the "gens Julia"). This endowed the emperor with inviolability (sacrosanctity) of his person, and the ability to pardon any civilian for any act, criminal or otherwise. By holding the powers of the tribune, the emperor could prosecute anyone who interfered with the performance of his duties. The emperor's tribuneship granted him the right to convene the Senate at his will and lay proposals before it, as well as the ability to veto any act or proposal by any magistrate, including the actual tribune of the plebeians. Also, as holder of the tribune's power, the emperor would convoke the Council of the People, lay legislation before it, and served as the council's president. But his tribuneship only granted him power within Rome itself. He would need another power to veto the act of governors and that of the consuls while in the provinces.

To solve this problem, Augustus managed to have the emperor be given the right to hold two types of imperium. The first being "consular imperium" while he was in Rome, and "imperium maius" outside of Rome. While inside the walls of Rome, the reigning consuls and the emperor held equal authority, each being able to veto each other's proposals and acts, with the emperor holding all of the consul's powers. But outside of Rome, the emperor outranked the consuls and could veto them without the same effects on himself. Imperium Maius also granted the emperor authority over all the provincial governors, making him the ultimate authority in provincial matters and gave him the supreme command of all of Rome's legions. With Imperium Maius, the emperor was also granted the power to appoint governors of imperial provinces without the interference of the Senate. Also, Imperium Maius granted the emperor the right to veto the governors of the provinces and even the reigning consul while in the provinces.

The nature of the imperial office and the Principate was established under Julius Caesar's heir and posthumously adopted son, Caesar Augustus, and his own heirs, the descendants of his wife Livia from her first marriage to a scion of the distinguished Claudian clan. This Julio-Claudian dynasty came to an end when the Emperor Nero – a great-great-grandson of Augustus through his daughter and of Livia through her son – was deposed in 68.

Nero was followed by a succession of usurpers throughout 69, commonly called the "Year of the Four Emperors". The last of these, Vespasian, established his own Flavian dynasty. Nerva, who replaced the last Flavian emperor, Vespasian's son Domitian, in 96, was elderly and childless, and chose therefore to adopt an heir, Trajan, from outside his family. When Trajan acceded to the purple he chose to follow his predecessor's example, adopting Hadrian as his own heir, and the practice then became the customary manner of imperial succession for the next century, producing the "Five Good Emperors" and the Empire's period of greatest stability.

The last of the Good Emperors, Marcus Aurelius, chose his natural son Commodus as his successor rather than adopting an heir. Commodus's misrule led to his murder on 31 December 192, following which a brief period of instability quickly gave way to Septimius Severus, who established the Severan dynasty which, except for an interruption in 217–218 when Macrinus was emperor, held the purple until 235.

The accession of Maximinus Thrax marks both the close and the opening of an era. It was one of the last attempts by the increasingly impotent Roman Senate to influence the succession. Yet it was the second time that a man had achieved the purple while owing his advancement purely to his military career; both Vespasian and Septimius Severus had come from noble or middle-class families, while Thrax was born a commoner. He never visited the city of Rome during his reign, which marks the beginning of a series of "barracks emperors" who came from the army. Between 235 and 285 over a dozen emperors achieved the purple, but only Valerian and Carus managed to secure their own sons' succession to the throne; both dynasties died out within two generations.

The accession on 20 November 284, of Diocletian, the lower-class, Greek-speaking Dalmatian commander of Carus's and Numerian's household cavalry ("protectores domestici"), marked major innovations in Rome's government and constitutional theory. Diocletian, a traditionalist and religious conservative, attempted to secure efficient, stable government and a peaceful succession with the establishment of the Tetrarchy. The empire was divided into East and West, each ruled by an Augustus assisted by a Caesar as emperor-in-waiting. These divisions were further subdivided into new or reformed provinces, administered by a complex, hierarchic bureaucracy of unprecedented size and scope. Diocletian's own court was based at Nicomedia. His co-Augustus, Maximian, was based at Mediolanum (modern Milan). Their courts were peripatetic, and Imperial progressions through the provinces made much use of the impressive, theatrical adventus, or "Imperial arrival" ceremony, which employed an elaborate choreography of etiquette to emphasise the emperor's elevation above other mortals. Hyperinflation of imperial honours and titles served to distinguish the "Augusti" from their "Caesares", and Diocletian, as senior "Augustus", from his colleague Maximian. The senior "Augustus" in particular was made a separate and unique being, accessible only through those closest to him. The overall unity of the Empire still required the highest investiture of power and status in one man.

The Tetrarchy ultimately degenerated into civil war, but the eventual victor, Constantine the Great, restored Diocletian's division of Empire into East and West. He kept the East for himself and founded his city of Constantinople as its new capital. Constantine's own dynasty was also soon swallowed up in civil war and court intrigue until it was replaced, briefly, by Julian the Apostate's general Jovian and then, more permanently, by Valentinian I and the dynasty he founded in 364. Though a soldier from a low middle-class background, Valentinian was made emperor by a conclave of senior generals and civil officials.

Theodosius I acceded to the purple in the East in 379 and in the West in 394. He outlawed paganism and made Christianity the Empire's official religion. He was the last emperor to rule over a united Roman Empire; the distribution of the East to his son Arcadius and the West to his son Honorius after his death in 395 represented a permanent division.

In the West, the office of emperor soon degenerated into being little more than a puppet of a succession of Germanic tribal kings, until finally the Heruli Odoacer simply overthrew the child-emperor Romulus Augustulus in 476, shipped the imperial regalia to the Emperor Zeno in Constantinople and became King of Italy. Though during his own lifetime Odoacer maintained the legal fiction that he was actually ruling Italy as the viceroy of Zeno, historians mark 476 as the traditional date of the fall of the Roman Empire in the West. Large parts of Italy (Sicily, the south part of the peninsula, Ravenna, Venice etc.), however, remained under actual imperial rule from Constantinople for centuries, with imperial control slipping or becoming nominal only as late as the 11th century. In the East, the Empire continued until the fall of Constantinople to the Ottoman Turks in 1453. Although known as the Byzantine Empire by contemporary historians, the Empire was simply known as the Roman Empire to its citizens and neighboring countries.

The line of Roman emperors in the Eastern Roman Empire continued unbroken at Constantinople until the capture of Constantinople in 1204 by the Fourth Crusade. In the wake of this action, four lines of Emperors emerged, each claiming to be the legal successor: the Empire of Thessalonica, evolving from the Despotate of Epirus, which was reduced to impotence when its founder Theodore Komnenos Doukas was defeated, captured and blinded by the Bulgarian Emperor Ivan Asen III; the Latin Empire, which came to an end when the Empire of Nicaea recovered Constantinople in 1261; the Empire of Trebizond, whose importance declined over the 13th century, and whose claims were simply ignored; and the Empire of Nicaea, whose claims based on kinship with the previous emperors, control of the Patriarch of Constantinople, and possession of Constantinople through military prowess, prevailed. The successors of the emperors of Nicaea continued until the fall of Constantinople in 1453 under Constantine XI Palaiologos.

These emperors eventually normalized the imperial dignity into the modern conception of an emperor, incorporated it into the constitutions of the state, and adopted the aforementioned title "Basileus kai autokratōr Rhomaiōn" ("Emperor and Autocrat of the Romans"). They had also ceased to use Latin as the language of state after Emperor Heraclius (d. 641 AD). Historians have customarily treated the state of these later Eastern emperors under the name "Byzantine Empire". It is important to note, however, that the adjective "Byzantine", although historically used by Eastern Roman authors in a metonymic sense, was never an official term.

Constantine XI Palaiologos was the last reigning Roman emperor. A member of the Palaiologos dynasty, he ruled the remnant of the Eastern Roman Empire from 1449 until his death in 1453 defending its capital Constantinople.

He was born in Mystra as the eighth of ten children of Manuel II Palaiologos and Helena Dragaš, the daughter of the Serbian prince Constantine Dragaš of Kumanovo. He spent most of his childhood in Constantinople under the supervision of his parents. During the absence of his older brother in Italy, Constantine was regent in Constantinople from 1437–40.

Before the beginning of the siege, Mehmed the Conqueror made an offer to Constantine XI. In exchange for the surrender of Constantinople, the emperor's life would be spared and he would continue to rule in Mystra. Constantine refused this offer. Instead he led the defense of the city and took an active part in the fighting along the land walls. At the same time, he used his diplomatic skills to maintain the necessary unity between the Genovese, Venetian, and Byzantine troops. As the city fell on May 29, 1453, Constantine is said to have remarked: "The city is fallen but I am alive." Realizing that the end had come, he reportedly discarded his purple cloak and led his remaining soldiers into a final charge, in which he was killed. With his death, Roman imperial succession came to an end, almost 1500 years after Augustus.

After the fall of Constantinople, Thomas Palaiologos, brother of Constantine XI, was elected emperor and tried to organize the remaining forces. His rule came to an end after the fall of the last major Byzantine city, Corinth. He then moved in Italy and continued to be recognized as Eastern emperor by the Christian powers.

His son Andreas Palaiologos continued claims on the Byzantine throne until he sold the title to Ferdinand of Aragon and Isabella of Castile, the grandparents of Holy Roman Emperor Charles V.

The concept of the Roman Empire was renewed in the West with the coronation of the king of the Franks, Charlemagne (Charles the Great), as Roman emperor by the Pope on Christmas Day, 800. This coronation had its roots in the decline of influence of the Pope in the affairs of the Byzantine Empire at the same time the Byzantine Empire declined in influence over politics in the West. The Pope saw no advantage to be derived from working with the Byzantine Empire, but as George Ostrogorsky points out, "an alliance with the famous conqueror of the Lombards, on the other hand... promised much".

The immediate response of the Eastern Roman emperor was not welcoming. "At that time it was axiomatic that there could be only one Empire as there could be only one church", writes Ostrogorsky. "The coronation of Charles the Great violated all traditional ideas and struck a hard blow at Byzantine interests, for hitherto Byzantium, the new Rome, had unquestionably been regarded as the sole Empire which had taken over the inheritance of the old Roman "imperium". Conscious of its imperial rights, Byzantium could only consider the elevation of Charles the Great to be an act of usurpation."

Nikephoros I chose to ignore Charlemagne's claim to the imperial title, clearly recognizing the implications of this act. According to Ostrogorsky, "he even went so far as to refuse the Patriarch Nicephorus permission to dispatch the customary "synodica" to the Pope." Meanwhile, Charlemagne's power steadily increased: he subdued Istria and several Dalmatian cities during the reign of Irene, and his son Pepin brought Venice under Western hegemony, despite a successful counter-attack by the Byzantine fleet. Unable to counter this encroachment on Byzantine territory, Nikephoros' successor Michael I Rangabe capitulated; in return for the restoration of the captured territories, Michael sent Byzantine delegates to Aachen in 812 who recognized Charlemagne as "Basileus". Michael did not recognize him as "Basileus" of the Romans, however, which was a title that he reserved for himself.

This line of Roman emperors was actually generally Germanic rather than Roman, but maintained their Roman-ness as a matter of principle. These emperors used a variety of titles (most frequently ""Imperator Augustus"") before finally settling on "Imperator Romanus Electus" ("Elected Roman Emperor"). Historians customarily assign them the title "Holy Roman Emperor", which has a basis in actual historical usage, and treat their "Holy Roman Empire" as a separate institution. To Latin Catholics of the time, the Pope was the temporal authority as well as spiritual authority, and as Bishop of Rome he was recognized as having the power to anoint or crown a new Roman emperor. The last man to be crowned by the pope (although in Bologna, not Rome) was Charles V. All his successors bore only a title of "Elected Roman Emperor".

This line of Emperors lasted until 1806 when Francis II dissolved the Empire during the Napoleonic Wars. Despite the existence of later potentates styling themselves "emperor", such as the Napoleons, the Habsburg Emperors of Austria, and the Hohenzollern heads of the German Reich, this marked the end of the Western Empire. Although there is a living heir, Karl von Habsburg, to the Habsburg dynasty, as well as a Pope and pretenders to the positions of the electors, and although all the medieval coronation regalia are still preserved in Austria, the legal abolition of all aristocratic prerogatives of the former electors and the imposition of republican constitutions in Germany and Austria render quite remote any potential for a revival of the Holy Roman Empire.