Dio reports that, at the time Augustus was declared Divus, Livia, who was already called Julia and Augusta, was appointed his priestess (Cassius Dio 56.46.1). The term Dio uses is hiereia, which occurs in the same passage as his account of the priests and sacred rites (en tais hierourgiais) that were assigned to Augustus on his deification. As Livia was also permitted to employ a lictor, an honour that Tiberius apparently restricted to her function as priestess, everything suggests that Livia played a part in the state cult. In contrast, the festival Livia established in honour of her deceased husband was certainly a private gathering: three days of scenic games to which were invited only persons of the highest station. To distinguish between the two is crucial to the precise title of Livia's office. Just as Mark Antony had been made flamen of Divus Iulius—to all appearances for life (Cassius Dio 44.6.4)—so Germanicus was appointed life-long flamen Augustalis (Tac. Ann. 2.83.2)—a distinctive term of office compared with the single year accorded provincial flamines in the Latin West. The office of Livia ought correspondingly to have been that of flaminica, even if it was unprecedented for a woman to serve a god who in the light of his will was technically her father. A precise parallel to all this, it is important to note, exists in the case of Divus Claudius, whose cult Agrippina was appointed to tend and who in her capacity as priestess of Divus Claudius was granted in addition two lictors. Fortunately in this case the exact terminology of her office is given by Tacitus in his account of the honours bestowed by the Senate on Agrippina, who evidently was named flaminica (Ann. 13.2.6):
… decreti et a senatu duo lictores, flamonium Claudiale, simul Claudio censorium funus et mox consecratio.