Roma Numismatics Ltd
Auction XX 29-30 Oct 2020
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Nero Æ Sestertius. Rome, AD 65. NERO CLAVDIVS CAESAR AVG GER P M TR P IMP P P, laureate bust to right, slight drapery / Roma, helmeted and draped, seated to left on cuirass, right foot on helmet, holding Victory in outstretched right hand and resting left hand on parazonium; to right, shields set on ground, S-C across field, ROMA in exergue. RIC 275 var. (wearing aegis); WCN 137 var. (same); BMCRE 180 var. (same); BN 364 var. (same). 27.90g, 35mm, 6h.
Extremely Fine; engraved in fine style, with a superbly detailed reverse.
This coin published at www.moneymuseum.com;
From the Long Valley River Collection;
Ex MoneyMuseum Zürich Collection; Classical Numismatic Group, Triton XVIII, 6 January 2015, lot 1033 (hammer: USD 15,000);
Ex Kurt P. Wyprächtiger Collection, Bank Leu AG, Auction 7, 9 May 1973, lot 346.
The reverse of this magnificent sestertius displays a finely detailed depiction of Roma. Conceived of by Romans as 'Amazonian', militaristic by nature, holding Victory in her palm and gripping the parazonium (a leaf-shaped blade that was a ceremonial mark of rank and used to rally troops), she is the embodiment of the city of Rome, and more broadly the Roman state.
Unexpectedly, the cult of dea Roma had emerged not at Rome, but in the Greek East. The earliest appearances of Roma are most likely found in the helmeted figure appearing on Roman cast bronze coins dating from 280-276 BC, however the identification is contestable. Other early Roman coinage displays a similarly warlike 'Amazon' type, who is also possibly Roma, but more likely a genius (defined as the individual instance of a general divine nature that is present in every individual person, place, or thing) of Rome than a distinct goddess. Certainly, Roma was in the time of the Republic not the subject of cult worship at Rome itself. The earliest attested temple dedicated specifically to Roma appears in Smyrna around 195, and around the same time the cult of Roma appeared at Rhodes and other cities nearby. Such democratic city-states accepted Roma as analogous to their traditional cult personifications of the demos (the people). The cult of Roma spread relatively quickly within the provinces, and is accepted as having been the precursor for the later principate era state-sanctioned worship of living emperors as gods.
When in 30/29 BC the koina of Asia and Bithynia requested permission to honour Augustus as a living god, a cautious solution was devised; republican values held monarchy and Hellenic honours in contempt (the courting of both had proved fatal for Caesar), but refusal might offend loyal allies. Thus it was determined that non-Romans could only offer worship to Augustus as divus jointly with dea Roma. This dual worship of the State together with the head of state was a political and religious expedient, but while Augustus, Tiberius and Claudius were careful to refuse divine honours within Rome itself, subsequent rulers of arguably less stern moral fibre allowed or actively promoted worship of their own person. Indeed, Nero had in AD 64, the year before this coin was struck, instituted his depiction on the Roman coinage with the radiate crown previously reserved for deified (and deceased) emperors.
Extremely Fine; engraved in fine style, with a superbly detailed reverse.
This coin published at www.moneymuseum.com;
From the Long Valley River Collection;
Ex MoneyMuseum Zürich Collection; Classical Numismatic Group, Triton XVIII, 6 January 2015, lot 1033 (hammer: USD 15,000);
Ex Kurt P. Wyprächtiger Collection, Bank Leu AG, Auction 7, 9 May 1973, lot 346.
The reverse of this magnificent sestertius displays a finely detailed depiction of Roma. Conceived of by Romans as 'Amazonian', militaristic by nature, holding Victory in her palm and gripping the parazonium (a leaf-shaped blade that was a ceremonial mark of rank and used to rally troops), she is the embodiment of the city of Rome, and more broadly the Roman state.
Unexpectedly, the cult of dea Roma had emerged not at Rome, but in the Greek East. The earliest appearances of Roma are most likely found in the helmeted figure appearing on Roman cast bronze coins dating from 280-276 BC, however the identification is contestable. Other early Roman coinage displays a similarly warlike 'Amazon' type, who is also possibly Roma, but more likely a genius (defined as the individual instance of a general divine nature that is present in every individual person, place, or thing) of Rome than a distinct goddess. Certainly, Roma was in the time of the Republic not the subject of cult worship at Rome itself. The earliest attested temple dedicated specifically to Roma appears in Smyrna around 195, and around the same time the cult of Roma appeared at Rhodes and other cities nearby. Such democratic city-states accepted Roma as analogous to their traditional cult personifications of the demos (the people). The cult of Roma spread relatively quickly within the provinces, and is accepted as having been the precursor for the later principate era state-sanctioned worship of living emperors as gods.
When in 30/29 BC the koina of Asia and Bithynia requested permission to honour Augustus as a living god, a cautious solution was devised; republican values held monarchy and Hellenic honours in contempt (the courting of both had proved fatal for Caesar), but refusal might offend loyal allies. Thus it was determined that non-Romans could only offer worship to Augustus as divus jointly with dea Roma. This dual worship of the State together with the head of state was a political and religious expedient, but while Augustus, Tiberius and Claudius were careful to refuse divine honours within Rome itself, subsequent rulers of arguably less stern moral fibre allowed or actively promoted worship of their own person. Indeed, Nero had in AD 64, the year before this coin was struck, instituted his depiction on the Roman coinage with the radiate crown previously reserved for deified (and deceased) emperors.