Diocletian's avowed conservatism almost certainly precludes a systematic design toward personal elevation as a "divine monarch". Rather, he formally elaborated imperial ceremony as a manifestation of the divine order of empire and elevated emperorship as the supreme instrument of the divine will. The idea was Augustan, or earlier, expressed most clearly in Stoic philosophy and the solar cult, especially under Aurelian. At the very beginning of his reign, before his Tetrarchy, Diocletian had adopted the "" of "Jovius"; his co-Augustus adopted the title "Herculius". During the Tetrarchy, such titles were multiplied, but with no clear reflection of implicit divine seniority: in one case, the divine "signum" of the Augustus is inferior to that of his Caesar. These divine associations may have followed a military precedent of emperors as "comes" to divinities (or divinities as "comes" to emperors). Moreover, the divine "signum" appears in the fairly narrow context of court panegyric and civil etiquette. It makes no appearance on the general coinage or stauary of the Tetrarchs, who are presented as impersonal, near-homogenous abstractions of imperial might and unity.