elevation to the status of a god. The term (from Greek apotheoun, “to make a god,” “to deify”) implies a polytheistic conception of gods while it recognizes that some individuals cross the dividing line between gods and men.

The ancient Greek religion was especially disposed to belief in heroes and demigods. Worship after death of historical persons or worship of the living as true deities occurred sporadically even before the conquests of Alexander the Great brought Greek life into contact with Oriental traditions. Ancient monarchies often enlisted polytheistic conceptions of divine or semidivine individuals in support of the dynasties. Ancestor worship, or reverence for the dead, was another factor, as was also mere flattery.

The corresponding Latin term is consecratio. The Romans, up to the end of the republic, had accepted only one official apotheosis, the god Quirinus having been identified with Romulus (Romulus and Remus). The emperor Augustus, however, broke with this tradition and had Julius Caesar recognized as a god; Julius Caesar thus became the first representative of a new class of deities proper. The tradition established by Augustus was steadily followed and was extended to some women of the imperial family and even to imperial favourites. The practice of worshiping an emperor during his lifetime, except as the worship of his genius, was in general confined to the provinces. Apotheosis, after his death, being in the hands of the Senate, did not at once cease, even when Christianity was officially adopted. The most significant part of the ceremonies attendant on an imperial apotheosis was the liberation of an eagle, which was supposed to bear the emperor's soul to heaven.