Alternatively, Augustus had to use extreme caution when practicing worship within Rome. Although he held immense political power, Roman biographer Suetonius argues, "...under the triumvirate, many of Augustus' acts earned him the hatred of the people" (Suetonius, 1931). Suetonius, who wrote from AD 69 to 122, must be viewed critically for his overly romantic and anecdote-based accounts. However, through his clear and impartial style, devoid of the moralizing typical of ancient historians, Suetonius presents a reliable perspective: suggesting that Augustus must have erred carefully in his use of power. This manifested itself in his use of imperial worship. Suetonius' assessment is confirmed by the modern historian Duncan Fishwick, who, following a critical evaluation of the primary sources, affirms Augustus. Fulfilling this position as Rome's high priest, Augustus held "supreme authority over all matters both profane and sacred" (Dio, 1924). Likewise, his closeness to the gods was strengthened and the person sacralized (Fishwick, 2014). Although the residence designed by the pontiff was the villa publica, Augustus remained in his palatine residence. In doing so, Augustus made part of his house public “thus making his private domestic cults an official cult of the Roman State” (Taylor, 1931). In particular, this cult included the Genius of Augustus, guardian spirit of the house, and Lares, a traditional god (Fishwick, 2014). When Augustus revived Lares through public state festivals, Lares Augustus was created. This cult was instilled in 265 urban neighborhoods and allowed the cult of Augustus to be displayed at street level through this genius (Edmondson 2009, Fishwick 2014). The fact that the cult was established within the state without opposition is a testimony to Augustus' subtle use of genius, reflecting his desire to use religion without including his political interests.