Religious dimensions aside, the focus of the triumph was the general himself. The ceremony promoted him – however temporarily – above every mortal Roman. This was an opportunity granted to very few. From the time of Scipio Africanus, the triumphal general was linked (at least for historians during the Principate) to Alexander and the demi-god Hercules, who had laboured selflessly for the benefit of all mankind.Beard, 72–75. See also Diodorus, 4.5 at Thayer: Uchicago.eduBeard et al, 85–87: see also Polybius, 10.2.20, who suggests that Scipio's assumption of divine connections (and the personal favour of divine guidance) was unprecedented and seemed suspiciously "Greek" to his more conservative peers.See also Galinsky, 106, 126–149, for Heraklean/Herculean associations of Alexander, Scipio, and later triumphing Roman generals. His sumptuous triumphal chariot was bedecked with charms against the possible envy (invidia) and malice of onlookers.Versnel, p. 380.Various Roman sources describe the different charms employed against envy during triumphs, not necessarily at the same event; they include an assemblage of miniature bells (tintinnabulum) and a whip on the chariot's dashboard. In Pliny, a sacred phallos loaned by the Vestal Virgins is slung between the chariot wheels; see Beard, pp. 83–85. In some accounts, a companion or public slave would remind him from time to time of his own mortality (a memento mori).The very few accounts are from the Imperial era of a public slave (or other figure) who stands behind or near the triumphator to remind him that he "is but mortal" or prompts him to "look behind", and are open to a variety of interpretations. Nevertheless, they imply a tradition that the triumphing general was publicly reminded of his mortal nature, whatever his kingly appearance, temporary godlike status, or divine associations. See Beard, pp. 85–92.
Religious dimensions aside, the focus of the triumph was the general himself. The ceremony promoted him – however temporarily – above every mortal Roman. This was an opportunity granted to very few. From the time of Scipio Africanus, the triumphal general was, linked (at least for historians during the Principate) to Alexander and the demi-god Hercules, who had laboured selflessly for the benefit of all mankind.Beard 72–75. See also Diodorus, 4.5 at Thayer: Uchicago.eduBeard et al, 85–87: see also Polybius, 10.2.20, who suggests that Scipio's assumption of divine connections (and the personal favour of divine guidance) was unprecedented and seemed suspiciously "Greek" to his more conservative peers.See also Galinsky, 106, 126–149, for Heraklean/Herculean associations of Alexander, Scipio, and later triumphing Roman generals. His sumptuous triumphal chariot was bedecked with charms against the possible envy (invidia) and malice of onlookers.Versnel, p. 380.Various Roman sources describe the different charms employed against envy during triumphs, not necessarily at the same event; they include an assemblage of miniature bells (tintinnabulum) and a whip on the chariot's dashboard. In Pliny, a sacred phallos loaned by the Vestal Virgins is slung between the chariot wheels; see Beard, pp. 83–85. In some accounts, a companion or public slave would remind him from time to time of his own mortality (a memento mori).The very few accounts are from the Imperial era of a public slave (or other figure) who stands behind or near the triumphator to remind him that he "is but mortal" or prompts him to "look behind", and are open to a variety of interpretations. Nevertheless, they imply a tradition that the triumphing general was publicly reminded of his mortal nature, whatever his kingly appearance, temporary godlike status, or divine associations. See Beard, pp. 85–92.