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Auction 48 14 Jan 2020
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Nerva. Æ Sestertius (25.40 g), AD 96-98. Rome, AD 97. IMP NERVA CAES AVG P M T[R P COS III] P P, laureate head of Nerva right. Reverse: FISCI IVDAICI [CALVMNIA SVBL]ATA, S C across field, palm tree with two large bunches of dates. Hendin 1603; RIC 82; BN 97; BMC 105. Uniform reddish brown patina. Flan crack but with all important details clear. Very Fine. Value $4,000 - UP
According to the Roman historian Suetonius: "More than any other, the Fiscus Iudaicus was administered very severely; and to it were brought, or reported, those who either had lived the life of a Jew unprofessed, or concealing their origin, had not paid the tax imposed upon by the people. I remember that it was of interest to me during my youth when a ninety-year-old man was brought before the procurator and a very crowded court to see wheather he was circumcised."
Marius Heemstra, in a recent article, challenges the earlier interpretation of the reverse inscription. "The embarrassment (CALVMNIA) of the Jewish Tax (FISCI IVDAICI) is removed," ie., that the Jewish tax, which had been introduced by Vespasian after the destruction of the Temple in Jerusalem, was repealed by Nerva, in whole or in part. Heemstra also disagrees with the theory that the CALVMNIA, was "the circumcision test" described by Suetonius (Dom. 12.1-2). Rather, Heemstra maintains that the tax was not repealed, but, rather, that the legend should be translated: "The removal of the wrongful accusation (CALVMNIA) of the Fiscus Judaicus (the imperial tax collection agency)."
What was the CALVMNIA? Meestra explains that before the "removal" of the "wrongful accusation," by Nerva, it is highly plausible that the charge of 'leading a Jewish life without publicly acknowledging that fact' could have been levied against high-ranking Romans who could then have been victims of the Fiscus Judaicus, which would confiscate their wealth. Conviction could occur either on political grounds, instigated by the emperor himself (Domitian), or because any affiliation with Judaism, however, small could lead to an accusation of "atheism," which to Romans meant not recognizing their pagan gods.
Meestra points out that an important impact of the new law was that it necessitated a clarification in the definition of who was the taxpayer, and, thus who was considered to be a Jew. Instead of "each one of the Jew"s (Josephus), or, "those belonging to the Jewish gens" (Suetonius), the definition changed to "those Jews who continued to observe their ancestral customs" (Dio). In practice, these were the Jews that had been paying the tax in the first place.
By removing the CALVMNIA "the wrongful accusation," Nerva succeeded in transforming the definition of 'Jew' from an ethnic one into a religious one, which both the Romans and Jews adopted. Regardless, this coin represents Nerva's order not to abolish the tax itself but of the insulting method of collecting the Jewish tax.
See discussion in: Marius Heemstra, "The interprretation and Wider Context of Nerva's Fiscus Judaicus Sestertius, Judaea and Rome in Coins 65 BCE - 135 CE, London: Spink and Sons, 2010, 187-201.
Ex Mel Wacks Collection; Purchased from Tom Donner of New York, Aug. 1966.
According to the Roman historian Suetonius: "More than any other, the Fiscus Iudaicus was administered very severely; and to it were brought, or reported, those who either had lived the life of a Jew unprofessed, or concealing their origin, had not paid the tax imposed upon by the people. I remember that it was of interest to me during my youth when a ninety-year-old man was brought before the procurator and a very crowded court to see wheather he was circumcised."
Marius Heemstra, in a recent article, challenges the earlier interpretation of the reverse inscription. "The embarrassment (CALVMNIA) of the Jewish Tax (FISCI IVDAICI) is removed," ie., that the Jewish tax, which had been introduced by Vespasian after the destruction of the Temple in Jerusalem, was repealed by Nerva, in whole or in part. Heemstra also disagrees with the theory that the CALVMNIA, was "the circumcision test" described by Suetonius (Dom. 12.1-2). Rather, Heemstra maintains that the tax was not repealed, but, rather, that the legend should be translated: "The removal of the wrongful accusation (CALVMNIA) of the Fiscus Judaicus (the imperial tax collection agency)."
What was the CALVMNIA? Meestra explains that before the "removal" of the "wrongful accusation," by Nerva, it is highly plausible that the charge of 'leading a Jewish life without publicly acknowledging that fact' could have been levied against high-ranking Romans who could then have been victims of the Fiscus Judaicus, which would confiscate their wealth. Conviction could occur either on political grounds, instigated by the emperor himself (Domitian), or because any affiliation with Judaism, however, small could lead to an accusation of "atheism," which to Romans meant not recognizing their pagan gods.
Meestra points out that an important impact of the new law was that it necessitated a clarification in the definition of who was the taxpayer, and, thus who was considered to be a Jew. Instead of "each one of the Jew"s (Josephus), or, "those belonging to the Jewish gens" (Suetonius), the definition changed to "those Jews who continued to observe their ancestral customs" (Dio). In practice, these were the Jews that had been paying the tax in the first place.
By removing the CALVMNIA "the wrongful accusation," Nerva succeeded in transforming the definition of 'Jew' from an ethnic one into a religious one, which both the Romans and Jews adopted. Regardless, this coin represents Nerva's order not to abolish the tax itself but of the insulting method of collecting the Jewish tax.
See discussion in: Marius Heemstra, "The interprretation and Wider Context of Nerva's Fiscus Judaicus Sestertius, Judaea and Rome in Coins 65 BCE - 135 CE, London: Spink and Sons, 2010, 187-201.
Ex Mel Wacks Collection; Purchased from Tom Donner of New York, Aug. 1966.