The "divi" had some form of precedent in the "di parentes", divine ancestors who received ancestral rites as "manes" (gods of the underworld) during the Parentalia and other important domestic festivals. Their powers were limited; deceased mortals not normally possess the divine power ("numen") of the higher gods. Deceased emperors did not automatically become "divi"; they must be nominated for the privilege. Their case was discussed by the senate, then put to the vote. As long as the correct rituals and sacrifice were offered, the "divus" would be received by the heavenly gods as a "coelicola" (a dweller in heaven), a lesser being than themselves. Popular belief held that the "divus" Augustus would be personally welcomed by Jupiter. In Seneca's "Apocolocyntosis", on the other hand, the unexpected arrival of the divinised Claudius creates a problem for the Olympians, who have no idea who or what he is; and when they find out, they cannot think what to do with him. Seneca's sarcastic wit, an unacceptable impiety towards a "deus", freely portrays the "divus" Claudius as just a dead, ridiculous and possibly quite bad emperor. Though their images were sacrosanct and their rites definitively divine "divi" could be created, unmade, reinstated or simply forgotten. Augustus and Trajan appear to have remained the ideals for longer than any, and cult to "good" "divi" appears to have lasted well into the late Imperial dominate.