Editing Diocletian (section)

===Tetrarchic and ideological===
[[File:Head of Diocletian, Getty Museum.jpg|thumb|Head of Diocletian, [[Getty Museum]].<ref>{{Cite web |title=Fragment of a Togate Statue of Diocletian (The J. Paul Getty Museum Collection) |url=https://www.getty.edu/art/collection/object/103TG7 |access-date=2025-01-27 |website=The J. Paul Getty Museum Collection |language=en}}</ref>]]
Diocletian saw his work as that of a restorer, a figure of authority whose duty it was to return the empire to peace, to recreate stability and justice where barbarian hordes had destroyed it.{{sfn|Potter|2005|pp=294–295}} He arrogated, regimented and centralized political authority on a massive scale. In his policies, he enforced an Imperial system of values on diverse and often unreceptive provincial audiences.{{sfn|Potter|2005|p=298}} In the Imperial propaganda from the period, recent history was perverted and minimized in the service of the theme of the tetrarchs as "restorers". Aurelian's achievements were ignored, the revolt of Carausius was backdated to the reign of Gallienus, and it was implied that the tetrarchs engineered Aurelian's defeat of the [[Palmyrene Empire|Palmyrenes]]; the period between Gallienus and Diocletian was effectively erased. The history of the empire before the tetrarchy was portrayed as a time of civil war, savage despotism, and imperial collapse. In those inscriptions that bear their names, Diocletian, the "founder of eternal peace", and his companions are referred to as "restorers of the whole world", men who succeeded in "defeating the nations of the barbarians, and confirming the tranquility of their world". The theme of restoration was conjoined to an emphasis on the uniqueness and accomplishments of the tetrarchs themselves.{{sfn|Potter|2005|pp=294–298, quoting ''[[Inscriptiones Latinae Selectae|CIL]]'' 617, 618 & 641}}

The cities where emperors lived frequently in this period&nbsp;– [[Milan]], [[Trier]], [[Arles]], [[Sirmium]], [[Serdica]], [[Thessaloniki]], [[Nicomedia]] and [[Antioch]]&nbsp;– were treated as alternate imperial seats, to the exclusion of Rome and its senatorial elite.{{sfn|Corcoran|2006|pp=44–45}} A new style of ceremony was developed, emphasizing the distinction of the emperor from all other persons. The quasi-republican ideals of Augustus's ''[[primus inter pares]]'' were abandoned for all but the tetrarchs themselves. Diocletian took to wearing a gold crown and jewels, and forbade the use of [[Tyrian purple|purple cloth]] to all but the emperors.{{sfnm|1a1=Corcoran|1y=2006|1p=43|2a1=Potter|2y=2005|2p=290}} His subjects were required to prostrate themselves in his presence (''adoratio''); the most fortunate were allowed the privilege of kissing the hem of his robe (''[[proskynesis]]'', προσκύνησις).{{sfnm|1a1=CAH|1pp=171–172|2a1=Corcoran|2y=2006|2p=43|3a1=Liebeschuetz|3y=1979|3pp=235–252}} Circuses and basilicas were designed to keep the face of the emperor perpetually in view, and always in a seat of authority. The emperor became a figure of transcendent authority, a man beyond the grip of the masses.{{sfn|Potter|2005|p=290}} His every appearance was stage-managed.{{sfn|Southern|2001|pp=162–163}} This style of presentation was not new&nbsp;– many of its elements were first seen in the reigns of Aurelian and Severus&nbsp;– but it was only under the tetrarchs that it was refined into an explicit system.{{sfn|Southern|2001|pp=153–154, 163}}