Victorinus 269AD Very rare Silvered Ancient Roman Coin Sol Sun God Cult i39012

By admin, August 28, 2018

Victorinus 269AD Very rare Silvered Ancient Roman Coin Sol Sun God Cult i39012
Victorinus 269AD Very rare Silvered Ancient Roman Coin Sol Sun God Cult i39012
Victorinus 269AD Very rare Silvered Ancient Roman Coin Sol Sun God Cult i39012

Victorinus 269AD Very rare Silvered Ancient Roman Coin Sol Sun God Cult i39012
Authentic Ancient Coin of. Victorinus – Roman Emperor: 269-271 A. Bronze 20mm (3.20 grams) Treveri mint: 269-270 A. Reference: RIC 114, C 49 IMPCVICTORINVSPFAVG – Radiate, draped and cuirassed bust right. INVICTVS – Sol advancing left, raising hand and holding whip. Star in left field. Sol Invictus (“Unconquered Sun”) was the official sun god of the later Roman Empire and a patron of soldiers. In 274 the Roman emperor Aurelian made it an official cult alongside the traditional Roman cults. Scholars disagree whether the new deity was a refoundation of the ancient Latin cult of Sol. A revival of the cult of Elagabalus or completely new. The god was favored by emperors after Aurelian and appeared on their coins until Constantine. The last inscription referring to Sol Invictus dates to 387 AD and there were enough devotees in the 5th century that Augustine found it necessary to preach against them. It is commonly claimed that the date of 25 December for Christmas was selected in order to correspond with the Roman festival of Dies Natalis Solis Invicti , or “Birthday of the Unconquered Sun”, but this view is challenged. Invictus (“Unconquered, Invincible”) was an epithet for several deities of classical Roman religion , including the supreme deity Jupiter , the war god Mars , Hercules , Apollo and Silvanus. Invictus was in use from the 3rd century BC, and was well-established as a cult title when applied to Mithras from the 2nd century onwards. It has a clear association. With solar deities and solar monism; as such, it became the preferred epithet of Rome’s traditional Sol and the novel, short-lived Roman state cult to Elagabalus , an Emesan solar deity who headed Rome’s official pantheon under his namesake emperor. Roman Imperial repoussé silver disc of Sol Invictus (3rd century), found at Pessinus (British Museum). The earliest dated use of Sol invictus is in a dedication from Rome, AD 158. Another, stylistically dated to the 2nd century AD, is inscribed on a Roman phalera : “inventori lucis soli invicto augusto” (to the contriver of light, sol invictus augustus). Here “augustus” is most likely a further epithet of Sol as “august” (an elevated being, divine or close to divinity), though the association of Sol with the Imperial house would have been unmistakable and was already established in iconography and stoic monism. These are the earliest attested examples of Sol as invictus , but in AD 102 a certain Anicetus restored a shrine of Sol; Hijmans 2009, 486, n. 22 is tempted “to link Anicetus’ predilection for Sol with his name, the Latinized form of the Greek word , which means invictus “. The first sun god consistently termed invictus was the provincial Syrian god Elagabalus. According to the Historia Augusta , the teenaged Severan heir adopted the name of his deity and brought his cult image from Emesa to Rome. Once installed as emperor, he neglected Rome’s traditional State deities and promoted his own as Rome’s most powerful deity. This ended with his murder in 222. The Historia Augusta refers to the deity Elagabalus as “also called Jupiter and Sol” (fuit autem Heliogabali vel Iovis vel Solis). This has been seen as an abortive attempt to impose the Syrian sun god on Rome. But because it is now clear that the Roman cult of Sol remained firmly established in Rome throughout the Roman period, this Syrian Sol Elagabalus has become no more relevant to our understanding of the Roman Sol than, for example, the Syrian Jupiter Dolichenus is for our understanding of the Roman Jupiter. The Roman gens Aurelian was associated with the cult of Sol. After his victories in the East, the Emperor Aurelian thoroughly reformed the Roman cult of Sol, elevating the sun-god to one of the premier divinities of the Empire. Where previously priests of Sol had been simply sacerdotes and tended to belong to lower ranks of Roman society, they were now pontifices and members of the new college of pontifices instituted by Aurelian. Every pontifex of Sol was a member of the senatorial elite, indicating that the priesthood of Sol was now highly prestigious. Almost all these senators held other priesthoods as well, however, and some of these other priesthoods take precedence in the inscriptions in which they are listed, suggesting that they were considered more prestigious than the priesthood of Sol. Aurelian also built a new temple for Sol, bringing the total number of temples for the god in Rome to (at least) four. He also instituted games in honor of the sun god, held every four years from AD 274 onwards. The identity of Aurelian’s Sol Invictus has long been a subject of scholarly debate. Based on the Historia Augusta , some scholars have argued that it was based on Sol Elagablus (or Elagabla) of Emesa. Others, basing their argument on Zosimus , suggest that it was based on the Helios , the solar god of Palmyra on the grounds that Aurelian placed and consecrated a cult statue of Helios looted from Palmyra in the temple of Sol Invictus. Professor Gary Forsythe discusses these arguments and add a third more recent one based on the work of Steven Hijmans. Hijmans argues that Aurelian’s solar deity was simply the traditional Greco-Roman Sol Invictus. Emperors portrayed Sol Invictus on their official coinage, with a wide range of legends, only a few of which incorporated the epithet invictus , such as the legend. Claiming the Unconquered Sun as a companion to the Emperor, used with particular frequency by Constantine. Statuettes of Sol Invictus, carried by the standard-bearers, appear in three places in reliefs on the Arch of Constantine. Constantine’s official coinage continues to bear images of Sol until 325/6. A solidus of Constantine as well as a gold medallion from his reign depict the Emperor’s bust in profile twinned (“jugate”) with Sol Invictus, with the legend. Constantine decreed (March 7, 321) dies Solis day of the sun, ” Sunday “as the Roman day of rest [CJ3.12.2]. On the venerable day of the Sun let the magistrates and people residing in cities rest, and let all workshops be closed. In the country however persons engaged in agriculture may freely and lawfully continue their pursuits because it often happens that another day is not suitable for grain-sowing or vine planting; lest by neglecting the proper moment for such operations the bounty of heaven should be lost. Constantine’s triumphal arch was carefully positioned to align with the colossal statue of Sol by the Colosseum , so that Sol formed the dominant backdrop when seen from the direction of the main approach towards the arch. Sol and the other Roman Emperors. Deals with coin-evidence of Imperial connection to the Solar cult. Sol is depicted sporadically on imperial coins in the 1st and 2nd centuries AD, then more frequently from Septimius Severus onwards until AD 325/6. Sol invictus appears on coin legends from AD 261, well before the reign of Aurelian. Connections between the imperial radiate crown and the cult of Sol are postulated. Augustus was posthumously depicted with radiate crown, as were living emperors from Nero (after AD 65) to Constantine. Some modern scholarship interprets the imperial radiate crown as a divine, solar association rather than an overt symbol of Sol; Bergmann calls it a pseudo-object designed to disguise the divine and solar connotations that would otherwise be politically controversial. But there is broad agreement that coin-images showing the imperial radiate crown are stylistically distinct from those of the solar crown of rays; the imperial radiate crown is depicted as a real object rather than as symbolic light. Hijmans argues that the Imperial radiate crown represents the honorary wreath awarded to Augustus , perhaps posthumously, to commemorate his victory at the battle of Actium ; he points out that henceforth, living emperors were depicted with radiate crowns, but state divi were not. To Hijmans this implies the radiate crown of living emperors as a link to Augustus. His successors automatically inherited (or sometimes acquired) the same offices and honours due to Octavian as “saviour of the Republic” through his victory at Actium, piously attributed to Apollo-Helios. Wreaths awarded to victors at the Actian Games were radiate. Sol Invictus and Christianity and Judaism. Mosaic of Christ as Sol or Apollo-Helios in Mausoleum M in the pre-4th-century necropolis beneath. Peter’s in the Vatican , which many interpret as representing Christ. The Philocalian calendar of AD 354 gives a festival of “Natalis Invicti” on 25 December. There is limited evidence that this festival was celebrated before the mid-4th century. The idea that Christians chose to celebrate the birth of Jesus on 25 December because this was the date of an already existing festival of the Sol Invictus was expressed in an annotation to a manuscript of a work by 12th-century Syrian bishop Jacob Bar-Salibi. The scribe who added it wrote: It was a custom of the Pagans to celebrate on the same 25 December the birthday of the Sun, at which they kindled lights in token of festivity. In these solemnities and revelries the Christians also took part. Accordingly when the doctors of the Church perceived that the Christians had a leaning to this festival, they took counsel and resolved that the true Nativity should be solemnised on that day. This idea became popular especially in the 18th and 19th centuries. And is still widely accepted. In the judgement of the Church of England Liturgical Commission, this view has been seriously challenged. By a view based on an old tradition, according to which the date of Christmas was fixed at nine months after 25 March, the date of the vernal equinox, on which the Annunciation was celebrated. The Jewish calendar date of 14 Nisan was believed to be that of the beginning of creation, as well as of the Exodus and so of Passover, and Christians held that the new creation, both the death of Jesus and the beginning of his human life, occurred on the same date, which some put at 25 March in the Julian calendar. It was a traditional Jewish belief that great men lived a whole number of years, without fractions, so that Jesus was considered to have been conceived on 25 March, as he died on 25 March, which was calculated to have coincided with 14 Nisan. Sextus Julius Africanus c. 240 gave 25 March as the day of creation and of the conception of Jesus. The tractate De solstitia et aequinoctia conceptionis et nativitatis Domini nostri Iesu Christi et Iohannis Baptistae falsely attributed to John Chrysostom also argued that Jesus was conceived and crucified on the same day of the year and calculated this as 25 March. A passage of the Commentary on the prophet Daniel by Hippolytus of Rome , written in about 204, has also been appealed to. Among those who have put forward this view are Louis Duchesne, Thomas J. Neil Alexander, and Hugh Wybrew. Not all scholars who view the celebration of the birth of Jesus on 25 December as motivated by the choice of the winter solstice rather than calculated on the basis of the belief that he was conceived and died on 25 March agree that it constituted a deliberate Christianization of a festival of the Birthday of the Unconquered Sun. Michael Alan Anderson writes. Both the sun and Christ were said to be born anew on December 25. But while the solar associations with the birth of Christ created powerful metaphors, the surviving evidence does not support such a direct association with the Roman solar festivals. The earliest documentary evidence for the feast of Christmas makes no mention of the coincidence with the winter solstice. Thomas Talley has shown that, although the Emperor Aurelian’s dedication of a temple to the sun god in the Campus Martius C. 274 probably took place on the’Birthday of the Invincible Sun’ on December 25, the cult of the sun in pagan Rome ironically did not celebrate the winter solstice nor any of the other quarter-tense days, as one might expect. The origins of Christmas, then, may not be expressly rooted in the Roman festival. The same point is made by Hijmans: It is cosmic symbolism… Which inspired the Church leadership in Rome to elect the southern solstice, December 25, as the birthday of Christ… While they were aware that pagans called this day the’birthday’ of Sol Invictus, this did not concern them and it did not play any role in their choice of date for Christmas. ” He also states that, “while the winter solstice on or around December 25 was well established in the Roman imperial calendar, there is no evidence that a religious celebration of Sol on that day antedated the celebration of Christmas. The Oxford Companion to Christian Thought also remarks on the uncertainty about the order of precedence between the celebrations of the Birthday of the Unconquered Sun and the birthday of Jesus: This’calculations’ hypothesis potentially establishes 25 December as a Christian festival before Aurelian’s decree, which, when promulgated, might have provided for the Christian feast both opportunity and challenge. Roll also calls “most extreme” the unproven hypothesis that “would call Christmas point-blank a’christianization’ of Natalis Solis Invicti, a direct conscious appropriation of the pre-Christian feast, arbitrarily placed on the same calendar date, assimilating and adapting some of its cosmic symbolism and abruptly usurping any lingering habitual loyalty that newly-converted Christians might feel to the feasts of the state gods”. The comparison of Christ with the astronomical Sun is common in ancient Christian writings. In the 5th century, Pope Leo I (the Great) spoke in several sermons on the Feast of the Nativity of how the celebration of Christ’s birth coincided with increase of the sun’s position in the sky. An example is: But this Nativity which is to be adored in heaven and on earth is suggested to us by no day more than this when, with the early light still shedding its rays on nature, there is borne in upon our senses the brightness of this wondrous mystery. Mosaic in the Beth Alpha synagogue, with the sun in the centre, surrounded by the twelve zodiac constellations and with the four seasons associated inaccurately with the constellations. A study of Augustine of Hippo remarks that his exhortation in a Christmas sermon, “Let us celebrate this day as a feast not for the sake of this sun, which is beheld by believers as much as by ourselves, but for the sake of him who created the sun”, shows that he was aware of the coincidence of the celebration of Christmas and the Birthday of the Unconquered Sun, although this pagan festival was celebrated at only a few places and was originally a peculiarity of the Roman city calendar. It adds: He also believes, however, that there is a reliable tradition which gives 25 December as the actual date of the birth of our Lord. By “the sun of righteousness” in Malachi 4:2 “the fathers , from Justin downward, and nearly all the earlier commentators understand Christ , who is supposed to be described as the rising sun”. The New Testament itself contains a hymn fragment: Awake, O sleeper, and arise from the dead, and Christ will shine on you. Clement of Alexandria wrote of “the Sun of the Resurrection, he who was born before the dawn, whose beams give light”. Christians adopted the image of the Sun (Helios or Sol Invictus) to represent Christ. In this portrayal he is a beardless figure with a flowing cloak in a chariot drawn by four white horses, as in the mosaic in Mausoleum M discovered under Saint Peter’s Basilica and in an early-4th-century catacomb fresco. Clement of Alexandria had spoken of Christ driving his chariot in this way across the sky. The nimbus of the figure under Saint Peter’s Basilica is described by some as rayed. As in traditional pre-Christian representations, but another has said: “Only the cross-shaped nimbus makes the Christian significance apparent” (emphasis added). Yet another has interpreted the figure as a representation of the sun with no explicit religious reference whatever, pagan or Christian. The traditional image of the sun is used also in Jewish art. A mosaic floor in Hamat Tiberias presents David as Helios surrounded by a ring with the signs of the zodiac. As well as in Hamat Tiberias, figures of Helios or Sol Invictus also appear in several of the very few surviving schemes of decoration surviving from Late Antique synagogues , including Beth Alpha , Husefah (Husefa) and Naaran , all now in Israel. He is shown in floor mosaics, with the usual radiate halo, and sometimes in a quadriga , in the central roundel of a circular representation of the zodiac or the seasons. These combinations may have represented to an agricultural Jewish community the perpetuation of the annual cycle of the universe or… The central part of a calendar. Marcus Piav(v)onius Victorinus was emperor of the secessionist Gallic Empire from 268 to 270 or 271, following the brief reign of Marius. Victorinus, born to a family of great wealth, was a soldier under Postumus , the first of the so-called Gallic emperors. Victorinus held the title of tribunus praetorianorum (tribune of the praetorians) in 266/267, and was co- consul with Postumus in 267 or 268. Following the death of Marius, Victorinus was declared emperor by the troops located at Augusta Treverorum (Trier , Germany), and he was recognized by the provinces of Gaul and Britain , but not Hispania , which reunited with the Roman Empire. During his reign, Victorinus successfully prevented the city of Augustodunum Haeduorum (Autun , France) from rejoining the Roman Empire. The city was besieged for seven months, before it was stormed and plundered. Victorinus was murdered in 270 or early 271 by Attitianus, one of his officers, whose wife Victorinus had supposedly seduced. Another military commander appears to have been proclaimed as the emperor Domitianus II , but was soon eliminated. Victorinus is listed among the Thirty Tyrants in the Historia Augusta. The (dubious) Historia Augusta equally has a short description of Victorinus Junior , allegedly the son of Victorinus that was appointed emperor by his family the day his father was murdered, and would have been killed immediately afterwards by the troops. The Roman Empire Latin. Was the post- Republican period of the ancient Roman civilization , characterised by an autocratic form of government and large territorial holdings in Europe and around the Mediterranean. The Roman Empire at its greatest extent, during the reign of Trajan in 117 AD. The 500-year-old Roman Republic , which preceded it, had been weakened and subverted through several civil wars. Several events are commonly proposed to mark the transition from Republic to Empire, including Julius Caesar’s appointment as perpetual dictator (44 BC), the Battle of Actium. 31 BC, and the Roman Senate’s granting to Octavian the honorific Augustus. Roman expansion began in the days of the Republic, but the Empire reached its greatest extent under Emperor Trajan : during his reign (98 to 117 AD) the Roman Empire controlled approximately. Because of the Empire’s vast extent and long endurance, the institutions and culture of Rome had a profound and lasting influence on the development of language, religion, architecture, philosophy, law, and forms of government in the territory it governed, particularly Europe, and by means of European expansionism throughout the modern world. In the late 3rd century AD, Diocletian established the practice of dividing authority between four co-emperors (known as the tetrarchy) in order to better secure the vast territory, putting an end to the Crisis of the Third Century. During the following decades the Empire was often divided along an East/West axis. After the death of Theodosius I in 395 it was divided for the last time. The Western Roman Empire collapsed in 476 as Romulus Augustus was forced to abdicate to the Germanic warlord Odoacer. The Eastern Roman or Byzantine Empire ended in 1453 with the death of Constantine XI and the capture of Constantinople to Mehmed II , leader of the Ottoman Turks. The powers of an emperor (his imperium) existed, in theory at least, by virtue of his “tribunician powers” (potestas tribunicia) and his “proconsular powers” (imperium proconsulare). In theory, the tribunician powers (which were similar to those of the Plebeian Tribunes under the old republic) made the Emperor’s person and office sacrosanct, and gave the Emperor authority over Rome’s civil government, including the power to preside over and to control the Senate. The proconsular powers (similar to those of military governors, or Proconsuls , under the old Republic) gave him authority over the Roman army. He was also given powers that, under the Republic, had been reserved for the Senate and the assemblies , including the right to declare war, to ratify treaties, and to negotiate with foreign leaders. In addition, the emperor controlled the religious institutions , since, as emperor, he was always Pontifex Maximus and a member of each of the four major priesthoods. While these distinctions were clearly defined during the early Empire, eventually they were lost, and the emperor’s powers became less constitutional and more monarchical. Realistically, the main support of an emperor’s power and authority was the military. Being paid by the imperial treasury, the legionaries also swore an annual military oath of loyalty towards him, called the Sacramentum. The death of an emperor led to a crucial period of uncertainty and crisis. In theory the Senate was entitled to choose the new emperor, but most emperors chose their own successors, usually a close family member. The new emperor had to seek a swift acknowledgement of his new status and authority in order to stabilize the political landscape. No emperor could hope to survive, much less to reign, without the allegiance and loyalty of the Praetorian Guard and of the legions. To secure their loyalty, several emperors paid the donativum , a monetary reward. While the Roman assemblies continued to meet after the founding of the Empire, their powers were all transferred to the Roman Senate , and so senatorial decrees (senatus consulta) acquired the full force of law. In theory, the Emperor and the Senate were two equal branches of government, but the actual authority of the Senate was negligible and it was largely a vehicle through which the Emperor disguised his autocratic powers under a cloak of republicanism. Although the Senate still commanded much prestige and respect, it was largely a glorified rubber stamp institution. Stripped of most of its powers, the Senate was largely at the Emperor’s mercy. Many emperors showed a certain degree of respect towards this ancient institution, while others were notorious for ridiculing it. During Senate meetings, the Emperor sat between the two consuls. And usually acted as the presiding officer. Higher ranking senators spoke before lower ranking senators, although the Emperor could speak at any time. By the 3rd century, the Senate had been reduced to a glorified municipal body. No emperor could rule the Empire without the Senatorial order and the Equestrian order. Most of the more important posts and offices of the government were reserved for the members of these two aristocratic orders. It was from among their ranks that the provincial governors, legion commanders, and similar officials were chosen. These two classes were hereditary. And mostly closed to outsiders. Very successful and favoured individuals could enter, but this was a rare occurrence. The career of a young aristocrat was influenced by his family connections and the favour of patrons. As important as ability, knowledge, skill, or competence, patronage was considered vital for a successful career and the highest posts and offices required the Emperor’s favour and trust. The son of a senator was expected to follow the Cursus honorum , a career ladder , and the more prestigious positions were restricted to senators only. A senator also had to be wealthy; one of the basic requirements was the wealth of 12,000 gold aurei (about 100 kg of gold), a figure which would later be raised with the passing of centuries. Below the Senatorial order was the Equestrian order. The requirements and posts reserved for this class, while perhaps not so prestigious, were still very important. Some of the more vital posts, like the governorship of Egypt (Latin Aegyptus) , were even forbidden to the members of the Senatorial order and available only to equestrians. During and after the civil war, Octavian reduced the huge number of the legions (over 60) to a much more manageable and affordable size (28). Several legions, particularly those with doubtful loyalties, were simply disbanded. Other legions were amalgamated, a fact suggested by the title Gemina (Twin). In AD 9, Germanic tribes wiped out three full legions in the Battle of the Teutoburg Forest. This disastrous event reduced the number of the legions to 25. The total of the legions would later be increased again and for the next 300 years always be a little above or below 30. Augustus also created the Praetorian Guard : nine cohorts ostensibly to maintain the public peace which were garrisoned in Italy. Better paid than the legionaries, the Praetorians also served less time; instead of serving the standard 25 years of the legionaries, they retired after 16 years of service. While the auxilia (Latin: auxilia = supports) are not as famous as the legionaries, they were of major importance. Unlike the legionaries, the auxilia were recruited from among the non-citizens. Organized in smaller units of roughly cohort strength, they were paid less than the legionaries, and after 25 years of service were rewarded with Roman citizenship , also extended to their sons. According to Tacitus there were roughly as many auxiliaries as there were legionaries. Since at this time there were 25 legions of around 5,000 men each, the auxilia thus amounted to around 125,000 men, implying approximately 250 auxiliary regiments. The Roman navy Latin: Classis , lit. “Fleet” not only aided in the supply and transport of the legions, but also helped in the protection of the frontiers in the rivers Rhine and Danube. Therefore it patrolled the whole of the Mediterranean, parts of the North Atlantic (coasts of Hispania, Gaul, and Britannia), and had also a naval presence in the Black Sea. Nevertheless the army was considered the senior and more prestigious branch. The Temple of Bacchus in Baalbec , Lebanon. Until the Tetrarchy (296 AD) Roman provinces lat. Provincae were administrative and territorial units of the Roman Empire outside of Italy. In the old days of the Republic the governorships of the provinces were traditionally awarded to members of the Senatorial Order. Augustus’ reforms changed this policy. Augustus created the Imperial provinces. Most, but not all, of the Imperial provinces were relatively recent conquests and located at the borders. Thereby the overwhelming majority of legions, which were stationed at the frontiers, were under direct Imperial control. Very important was the Imperial province of Egypt , the major breadbasket of the Empire, whose grain supply was vital to feed the masses in Rome. It was considered the personal fiefdom of the Emperor, and Senators were forbidden to even visit this province. The governor of Egypt and the commanders of any legion stationed there were not from the Senatorial Order, but were chosen by the Emperor from among the members of the lower Equestrian Order. The old traditional policy continued largely unchanged in the Senatorial provinces. Due to their location, away from the borders, and to the fact that they were under longer Roman sovereignty and control, these provinces were largely peaceful and stable. Only a single legion was based in a Senatorial province: Legio III Augusta , stationed in the Senatorial province of Africa (modern northern Algeria). The status of a province was subject to change; it could change from Senatorial towards Imperial, or vice-versa. This happened several times. Another trend was to create new provinces, mostly by dividing older ones, or by expanding the Empire. The Pantheon , the present structure built during Hadrian’s reign, was dedicated to the worship of all Roman deities. As the Empire expanded, and came to include people from a variety of cultures, the worship of an ever increasing number of deities was tolerated and accepted. The Imperial government, and the Romans in general, tended to be very tolerant towards most religions and cults, so long as they did not cause trouble. This could easily be accepted by other faiths as Roman liturgy and ceremonies were frequently tailored to fit local culture and identity. Since the Romans practiced polytheism they were also able to easily assimilate the gods of the peoples the Empire conquered. An individual could attend to both the Roman gods representing his Roman identity and his own personal faith, which was considered part of his personal identity. There were periodic persecutions of various religions at various points in time, most notably that of Christians. As the historian Edward Gibbon noted, however, most of the recorded histories of Christian persecutions come to us through the Christian church, which had an incentive to exaggerate the degree to which the persecutions occurred. The non-Christian contemporary sources only mention the persecutions passingly and without assigning great importance to them. The Augustus of Prima Porta , showing Augustus in military outfit holding a consular baton (now broken off). In an effort to enhance loyalty, the inhabitants of the Empire were called to participate in the Imperial cult to revere (usually deceased) emperors as demigods. Few emperors claimed to be Gods while living, with the few exceptions being emperors who were widely regarded at the time to be insane (such as Caligula). Doing so in the early Empire would have risked revealing the shallowness of what the Emperor Augustus called the “restored Republic” and would have had a decidedly eastern quality to it. Since the tool was mostly one the Emperor used to control his subjects, its usefulness would have been greatest in the chaotic later Empire, when the emperors were often Christians and unwilling to participate in the practice. Usually, an emperor was deified after his death by his successor in an attempt by that successor to enhance his own prestige. This practice can be misunderstood, however, since “deification” was to the ancient world what canonization is to the Christian world. Likewise, the term “god” had a different context in the ancient world. This could be seen during the years of the Roman Republic with religio-political practices such as the disbanding of a Senate session if it was believed the gods disapproved of the session or wished a particular vote. Deification was one of the many honors a dead emperor was entitled to, as the Romans (more than modern societies) placed great prestige on honors and national recognitions. The importance of the Imperial cult slowly grew, reaching its peak during the Crisis of the Third Century. Especially in the eastern half of the Empire, imperial cults grew very popular. As such it was one of the major agents of romanization. The central elements of the cult complex were next to a temple; a theatre or amphitheatre for gladiator displays and other games and a public bath complex. Sometimes the imperial cult was added to the cults of an existing temple or celebrated in a special hall in the bath complex. The seriousness of this belief is unclear. Some Romans ridiculed the notion that a Roman emperor was to be considered a living god, or would even make fun of the deification of an emperor after his death. Seneca the Younger parodied the notion of apotheosis in his only known satire The Pumpkinification of Claudius , in which the clumsy and ill-spoken Claudius is transformed not into a god, but a pumpkin or gourd. An element of mockery was present even at Claudius’s funeral, and Vespasian’s purported last words were Væ, puto deus fio , Oh dear! I think I’m becoming a god! Absorption of foreign cults. Since Roman religion did not have a core belief that excluded other religions, several foreign gods and cults became popular. The worship of Cybele was the earliest, introduced from around 200 BC. Isis and Osiris were introduced from Egypt a century later. Bacchus and Sol Invictus were quite important and Mithras became very popular with the military. Several of these were Mystery cults. In the 1st century BC Julius Caesar granted Jews the freedom to worship in Rome as a reward for their help in Alexandria. Druids were considered as essentially non-Roman: a prescript of Augustus forbade Roman citizens to practice “druidical” rites. Pliny reports that under Tiberius the druids were suppressedalong with diviners and physiciansby a decree of the Senate, and Claudius forbade their rites completely in AD 54. The Crisis under Caligula (3741) has been proposed as the “first open break between Rome and the Jews”, even though problems were already evident during the Census of Quirinius in 6 and under Sejanus (before 31). Until the rebellion in Judea in AD 66, Jews were generally protected. To get around Roman laws banning secret societies and to allow their freedom of worship, Julius Caesar declared Synagogues were colleges. Claudius expelled Jews from the city; however, the passage of Suetonius is ambiguous: Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus he [Claudius] expelled them from the city. Chrestus has been identified as another form of Christus ; the disturbances may have been related to the arrival of the first Christians , and that the Roman authorities, failing to distinguish between the Jews and the early Christians, simply decided to expel them all. Historians debate whether or not the Roman government distinguished between Christians and Jews prior to Nerva’s modification of the Fiscus Judaicus in 96. The Christian Martyrs’ Last Prayer , by Jean-Léon Gérôme (1883). Christianity emerged in Roman Judea as a Jewish religious sect in the 1st century AD. The religion gradually spread out of Jerusalem , initially establishing major bases in first Antioch , then Alexandria , and over time throughout the Empire as well as beyond. Christianity shares numerous traits with other mystery cults that existed in Rome at the time. Early Christianity placed a strong emphasis on baptism, a ritual which marked the convert as having been inducted into the mysteries of the faith. The focus on a belief in salvation and the afterlife was another major similarity to other mystery cults. The crucial difference between Christianity and other mystery cults was the monotheism of Christianity. Early Christians thus refused to participate in civic cults because of these monotheistic beliefs, leading to their persecution. For the first two centuries of the Christian era , Imperial authorities largely viewed Christianity simply as a Jewish sect rather than a distinct religion. No emperor issued general laws against the faith or its Church, and persecutions, such as they were, were carried out under the authority of local government officials. A surviving letter from Pliny the Younger , governor of Bythinia, to the Emperor Trajan describes his persecution and executions of Christians; Trajan notably responded that Pliny should not seek out Christians nor heed anonymous denunciations, but only punish open Christians who refused to recant. Suetonius mentions in passing that during the reign of Nero “punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition ” (superstitionis novae ac maleficae). He gives no reason for the punishment. Tacitus reports that after the Great Fire of Rome in AD 64, some among the population held Nero responsible and that the emperor attempted to deflect blame onto the Christians. One of the earliest persecutions occurred in Gaul at Lyon in 177. Persecution was often local and sporadic, and some Christians welcomed martyrdom as a testament of faith. The Decian persecution (246251) was a serious threat to the Church, but while it potentially undermined the religious hierarchy in urban centers, ultimately it served to strengthen Christian defiance. Diocletian undertook what was to be the most severe and last major persecution of Christians , lasting from 303 to 311. Christianity had become too widespread to suppress, and in 313, the Edict of Milan made tolerance the official policy. Constantine I (sole ruler 324337) became the first Christian emperor, and in 380 Theodosius I established Christianity as the official religion. By the 5th century Christian hegemony had rapidly changed the Empire’s identity even as the Western provinces collapsed. Those who practiced the traditional polytheistic religions were persecuted, as were Christians regarded as heretics by the authorities in power. The language of Rome before its expansion was Latin , and this became the empire’s official language. By the time of the imperial period Latin had developed two registers : the “high” written Classical Latin and the “low” spoken Vulgar Latin. While Classical Latin remained relatively stable, even through the Middle Ages , Vulgar Latin as with any spoken language was fluid and evolving. Vulgar Latin became the lingua franca in the western provinces, later evolving into the modern Romance languages : Italian , French , Portuguese , Spanish , Romanian , etc. Greek and Classical Latin were the languages of literature, scholarship, and education. Although Latin remained the most widely spoken language in the West, through to the fall of Rome and for some centuries afterwards, in the East the Greek language was the literary language and the lingua franca. The Romans generally did not attempt to supplant local languages. Along with Greek, many other languages of different tribes were used but almost without expression in writing. Greek was already widely spoken in many cities in the east, and as such, the Romans were quite content to retain it as an administrative language there rather than impede bureaucratic efficiency. Hence, two official secretaries served in the Roman Imperial court, one charged with correspondence in Latin and the other with correspondence in Greek for the East. Thus in the Eastern Province, as with all provinces, original languages were retained. Moreover, the process of hellenisation widened its scope during the Roman period, for the Romans perpetuated “Hellenistic” culture. But with all the trappings of Roman improvements. This further spreading of “Hellenistic” culture (and therefore language) was largely due to the extensive infrastructure in the form of entertainment, health, and education amenities, and extensive transportation networks, etc. Put in place by the Romans and their tolerance of, and inclusion of, other cultures, a characteristic which set them apart from the xenophobic nature of the Greeks preceding them. Since the Roman annexation of Greece in 146 BC, the Greek language gradually obtained a unique place in the Roman world, owing initially to the large number of Greek slaves in Roman households. However, due to the presence of other widely spoken languages in the densely populated east, such as Coptic , Syriac , Armenian , Aramaic and Phoenician (which was also extensively spoken in North Africa), Greek never took as strong a hold beyond Asia Minor (some urban enclaves notwithstanding) as Latin eventually did in the west. This is partly evident in the extent to which the derivative languages are spoken today. Like Latin, the language gained a dual nature with the literary language, an Attic Greek variant, existing alongside spoken language, Koine Greek , which evolved into Medieval or Byzantine Greek (Romaic). By the 4th century AD, Greek no longer held such dominance over Latin in the arts and sciences as it had previously, resulting to a great extent from the growth of the western provinces. This was true also of Christian literature, reflected, for example, in the publication in the early 5th century AD of the Vulgate Bible , the first officially accepted Latin Bible. As the Western Empire declined , the number of people who spoke both Greek and Latin declined as well, contributing greatly to the future East West / Orthodox Catholic cultural divide in Europe. Important as both languages were, today the descendants of Latin are widely spoken in many parts of the world, while the Greek dialects are limited mostly to Greece, Cyprus , and small enclaves in Turkey and Southern Italy (where the Eastern Empire retained control for several more centuries). To some degree this can be attributed to the fact that the western provinces fell mainly to “Latinised” Christian tribes whereas the eastern provinces fell to Muslim Arabs and Turks for whom Greek held less cultural significance. Life in the Roman Empire revolved around the city of Rome, and its famed seven hills. The city also had several theatres , gymnasia , and many taverns , baths and brothels. Throughout the territory under Rome’s control, residential architecture ranged from very modest houses to country villas , and in the capital city of Rome, to the residences on the elegant Palatine Hill , from which the word ” palace ” is derived. The vast majority of the population lived in the city centre, packed into apartment blocks. Most Roman towns and cities had a forum and temples, as did the city of Rome itself. Aqueducts were built to bring water to urban centres. And served as an avenue to import wine and oil from abroad. Landlords generally resided in cities and their estates were left in the care of farm managers. To stimulate a higher labour productivity, many landlords freed a large numbers of slaves. By the time of Augustus, cultured Greek household slaves taught the Roman young (sometimes even the girls). Greek sculptures adorned Hellenistic landscape gardening on the Palatine or in the villas. Many aspects of Roman culture were taken from the Etruscans and the Greeks. In architecture and sculpture , the difference between Greek models and Roman paintings are apparent. The chief Roman contributions to architecture were the arch and the dome. Roman public baths (Thermae) in Bath , England (Aquae Sulis in the Roman province of Britannia). The centre of the early social structure was the family, which was not only marked by blood relations but also by the legally constructed relation of patria potestas. The Pater familias was the absolute head of the family; he was the master over his wife, his children, the wives of his sons, the nephews, the slaves and the freedmen, disposing of them and of their goods at will, even putting them to death. Originally, only patrician aristocracy enjoyed the privilege of forming familial clans, or gens , as legal entities; later, in the wake of political struggles and warfare, clients were also enlisted. Thus, such plebian gentes were the first formed, imitating their patrician counterparts. Generally mutilation and murder of slaves was prohibited by legislation. It is estimated that over 25% of the Roman population was enslaved Professor Gerhard Rempel from the Western New England College claims that in the city of Rome alone, during the Empire, there were about 400,000 slaves. The city of Rome had a place called the Campus Martius (“Field of Mars”), which was a sort of drill ground for Roman soldiers. Later, the Campus became Rome’s track and field playground. In the campus, the youth assembled to play and exercise, which included jumping, wrestling , boxing and racing. Riding , throwing, and swimming were also preferred physical activities. In the countryside, pastimes also included fishing and hunting. Board games played in Rome included Dice (Tesserae or Tali), Roman Chess (Latrunculi), Roman Checkers (Calculi), Tic-tac-toe (Terni Lapilli), and Ludus duodecim scriptorum and Tabula, predecessors of backgammon. There were several other activities to keep people engaged like chariot races, musical and theatrical performances. Clothing, dining, and the arts. Fresco of a Roman woman from Pompeii , c. Roman clothing fashions changed little from the late Republic to the end of the Western empire 600 years later. The cloth and the dress distinguished one class of people from the other class. The tunic worn by plebeians (common people) like shepherds and slaves was made from coarse and dark material, whereas the tunic worn by patricians was of linen or white wool. A magistrate would wear the tunica augusticlavi ; senators wore a tunic with broad stripes, called tunica laticlavi. Military tunics were shorter than the ones worn by civilians. Boys, up until the festival of Liberalia, wore the toga praetexta , which was a toga with a crimson or purple border. The toga virilis , (or toga pura) was worn by men over the age of 16 to signify their citizenship in Rome. The toga picta was worn by triumphant generals and had embroidery of their skill on the battlefield. The toga pulla was worn when in mourning. Even footwear indicated a person’s social status: patricians wore red and orange sandals, senators had brown footwear, consuls had white shoes, and soldiers wore heavy boots. Men typically wore a toga , and women a stola. The woman’s stola looked different from a toga, and was usually brightly coloured. The Romans also invented socks for those soldiers required to fight on the northern frontiers, sometimes worn in sandals. In the later empire after Diocletian’s reforms, clothing worn by soldiers and non-military government bureaucrats became highly decorated, with woven or embroidered strips, clavi , and circular roundels, orbiculi , added to tunics and cloaks. These decorative elements usually consisted of geometrical patterns and stylised plant motifs, but could include human or animal figures. The use of silk also increased steadily and most courtiers of the later empire wore elaborate silk robes. Heavy military-style belts were worn by bureaucrats as well as soldiers, revealing the general militarization of late Roman government. Trousersconsidered barbarous garments worn by Germans and Persianswere only adopted partially near the end of the empire in a sign for conservatives of cultural decay. Early medieval kings and aristocrats dressed like late Roman generals, not like the older toga-clad senatorial tradition. Roman fresco with banquet scene from the Casa dei Casti Amanti (IX 12, 6-8) in Pompeii. Romans had simple food habits. Staple food was simple, generally consumed at around 11 o’clock, and consisted of bread, salad, cheese, fruits, nuts, and cold meat left over from the dinner the night before. The Roman poet, Horace mentions another Roman favourite, the olive , in reference to his own diet, which he describes as very simple: As for me, olives, endives , and smooth mallows provide sustenance. The family ate together, sitting on stools around a table. Fingers were used to eat solid foods and spoons were used for soups. Wine was considered a staple drink, consumed at all meals and occasions by all classes and was quite cheap. Many types of drinks involving grapes and honey were consumed as well. Drinking on an empty stomach was regarded as boorish and a sure sign for alcoholism , whose debilitating physical and psychological effects were known to the Romans. An accurate accusation of being an alcoholic was an effective way to discredit political rivals. Woman playing a kithara , a wall mural from Boscoreale , dated 4030 BC. Roman literature was from its very inception influenced heavily by Greek authors. Some of the earliest works we possess are of historical epics telling the early military history of Rome. As the empire expanded, authors began to produce poetry, comedy, history, and tragedy. Virgil represents the pinnacle of Roman epic poetry. His Aeneid tells the story of flight of Aeneas from Troy and his settlement of the city that would become Rome. The genre of satire was common in Rome, and satires were written by, among others, Juvenal and Persius. Many Roman homes were decorated with landscapes by Greek artists. Portrait sculpture during the period utilized youthful and classical proportions, evolving later into a mixture of realism and idealism. Advancements were also made in relief sculptures, often depicting Roman victories. Music was a major part of everyday life. The word itself derives from Greek (mousike), “(art) of the Muses “. Many private and public events were accompanied by music, ranging from nightly dining to military parades and maneuvers. In a discussion of any ancient music, however, non-specialists and even many musicians have to be reminded that much of what makes our modern music familiar to us is the result of developments only within the last 1,000 years; thus, our ideas of melody, scales, harmony, and even the instruments we use would not be familiar to Romans who made and listened to music many centuries earlier. Over time, Roman architecture was modified as their urban requirements changed, and the civil engineering and building construction technology became developed and refined. The Roman concrete has remained a riddle, and even after more than 2,000 years some Roman structures still stand magnificently. The architectural style of the capital city was emulated by other urban centres under Roman control and influence. Following various military conquests in the Greek East , Romans adapted a number of Greek educational precepts to their own system. Conforming to discipline was a point of great emphasis. Girls generally received instruction. From their mothers in the art of spinning , weaving , and sewing. Education nominally began at the age of six. During the next six to seven years, both boys and girls were taught the basics of reading , writing and arithmetic. From the age of twelve, they would be learning Latin , Greek , grammar and literature , followed by training for public speaking. Oratory was an art to be practised and learnt, and good orators commanded respect. To become an effective orator was one of the objectives of education and learning. In some cases, services of gifted slaves were utilized for imparting education. The invention and widespread application of hydraulic mining , namely hushing and ground-sluicing, aided by the ability of the Romans to plan and execute mining operations on a large scale, allowed various base and precious metals to be extracted on a proto-industrial scale. The annual total iron output is estimated at 82,500 t , assuming a productive capacity of c. 1.5 kg per capita. Copper was produced at an annual rate of 15,000 t, and lead at 80,000 t. Both production levels not to be paralled until the Industrial Revolution. Spain alone had a 40% share in world lead production. The high lead output was a by-product of extensive silver mining which reached an amount of 200 t per annum. At its peak around the mid-2nd century AD, the Roman silver stock is estimated at 10,000 t, five to ten times larger than the combined silver mass of medieval Europe and the Caliphate around 800 AD. Any one of the Imperium’ s most important mining provinces produced as much silver as the contemporary Han empire as a whole, and more gold by an entire order of magnitude. The imperial government was, as all governments, interested in the issue and control of the currency in circulation. To mint coins was an important political act: the image of the ruling emperor appeared on most issues, and coins were a means of showing his image throughout the empire. Also featured were predecessors, empresses, other family members, and heirs apparent. By issuing coins with the image of an heir his legitimacy and future succession was proclaimed and reinforced. Political messages and imperial propaganda such as proclamations of victory and acknowledgements of loyalty also appeared in certain issues. Legally only the emperor and the Senate had the authority to mint coins inside the empire. However the authority of the Senate was mainly in name only. In general, the imperial government issued gold and silver coins while the Senate issued bronze coins marked by the legend “SC” , short for Senatus Consulto “by decree of the Senate”. However, bronze coinage could be struck without this legend. Some Greek cities were allowed to mint. Bronze and certain silver coins, which today are known as Greek Imperials (also Roman Colonials or Roman Provincials). The imperial mints were under the control of a chief financial minister, and the provincial mints were under the control of the imperial provincial procurators. The Senatorial mints were governed by officials of the Senatorial treasury. What is a certificate of authenticity and what guarantees do you give that the item is authentic? You will be quite happy with what you get with the COA; a professional presentation of the coin, with all of the relevant information and a picture of the coin you saw in the listing. Is there a number I can call you with questions about my order? When should I leave feedback? Once you receive your order, please leave a positive. Please don’t leave any negative feedbacks, as it happens many times that people rush to leave feedback before letting sufficient time for the order to arrive. The matter of fact is that any issues can be resolved, as reputation is most important to me. My goal is to provide superior products and quality of service. The item “Victorinus 269AD Very rare Silvered Ancient Roman Coin Sol Sun God Cult i39012″ is in sale since Sunday, March 16, 2014. This item is in the category “Coins & Paper Money\Coins\ Ancient\Roman\ Imperial (27 BC-476 AD)”. The seller is “highrating_lowprice” and is located in Rego Park, New York. This item can be shipped worldwide.
  • Ruler: Victorinus

Victorinus 269AD Very rare Silvered Ancient Roman Coin Sol Sun God Cult i39012