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June 2021 Auction 30 Jun 2021
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ROMAN EMPIRE. Nero (54-68 AD). Aureus (65-66 AD) (Rome mint) (Gold, 7.38 gr, 19 mm) Cohen 313, RIC2 59. Extremely Fine
Possibly from the Boscoreale Hoard of 1895. Purchased privately from Galerie des Monnaies, Lausanne. Auctiones GmbH, eAuction 66 (2019), Lot 269. Purchased privately from Agora Numismatiek (2020)
The desire for the well-being of the people and the well-being of the ruler was personified in Salus which became the object of religious worship. Salus is a goddess quite distinct from the identification of Salus with the Greek Hygeia. Her cult is much older than her temple, founded in 302 BC by dictator C. Iunius Bubulvus, linked to Salus Publica: Salus Publica Populi Romani Quiritium. The earliest representations of Salus on coins (I cent. BC) which reminded two aspects of this Personification associated with Victoria and with Valetudo changed during the late Republic, under the influence of the civil unrest reinterpretating it as ideal of public welfare. In the imperial period Augustus gave Salus a new mean associating it with Pax and Concordia (augurium salutis of 29 BC) and the idea of public welfare became for the first time connected with the person of Augustus both in rituals (vota pro valetudine Caesaris, later vota pro salute Augusti) and in the iconography. ItÕs strong and immediately the connection with emperor worship as Salus Augusta. The linkage of public welfare with the imperial family was underlined by Tiberius for claim dynastic continuity by identifing Livia with Salus in his coinage. After PisoÕs attempt Nero made a new development in SalusÕ conceptualisation: while under Augustus the public Salus was guaranteed by the concrete deeds of the emperor, and under Tiberius Salus became connected with the familyÕs emperor, under Nero Salus depends on the mere existence of the emperor: the public Salus becomes identical with the Salus of the ruler (Sue.,VI 36; Tac., Ann. XV, 71-74) After the principal parties in the conspiracy of Piso had been put to death, many others were subjected to exile. The city became filled with funerals and tears while adorning houses with laurel to thanks to gods who saved the Imperator. Nero granted honours to those who had been most active in discovering his enemies and Senatus decreed thanksgivings and sacrifices. The dagger of Scevinus was consecrated by Nero to Iuppiter Vindex in the Capitolium, a circumstance which at that time didnÕt attract particular notice but after the gallic revolt of Iulius Vindix was read as a omen, a presage. Month of April was called by the name of Nero and a temple was voted and erected to Salus. A temple of Salus was dedicated after the detection of the conspiracy set up at the precise point where Scaevinus had produced his blade (Tac. Ann. XV.60)
Possibly from the Boscoreale Hoard of 1895. Purchased privately from Galerie des Monnaies, Lausanne. Auctiones GmbH, eAuction 66 (2019), Lot 269. Purchased privately from Agora Numismatiek (2020)
The desire for the well-being of the people and the well-being of the ruler was personified in Salus which became the object of religious worship. Salus is a goddess quite distinct from the identification of Salus with the Greek Hygeia. Her cult is much older than her temple, founded in 302 BC by dictator C. Iunius Bubulvus, linked to Salus Publica: Salus Publica Populi Romani Quiritium. The earliest representations of Salus on coins (I cent. BC) which reminded two aspects of this Personification associated with Victoria and with Valetudo changed during the late Republic, under the influence of the civil unrest reinterpretating it as ideal of public welfare. In the imperial period Augustus gave Salus a new mean associating it with Pax and Concordia (augurium salutis of 29 BC) and the idea of public welfare became for the first time connected with the person of Augustus both in rituals (vota pro valetudine Caesaris, later vota pro salute Augusti) and in the iconography. ItÕs strong and immediately the connection with emperor worship as Salus Augusta. The linkage of public welfare with the imperial family was underlined by Tiberius for claim dynastic continuity by identifing Livia with Salus in his coinage. After PisoÕs attempt Nero made a new development in SalusÕ conceptualisation: while under Augustus the public Salus was guaranteed by the concrete deeds of the emperor, and under Tiberius Salus became connected with the familyÕs emperor, under Nero Salus depends on the mere existence of the emperor: the public Salus becomes identical with the Salus of the ruler (Sue.,VI 36; Tac., Ann. XV, 71-74) After the principal parties in the conspiracy of Piso had been put to death, many others were subjected to exile. The city became filled with funerals and tears while adorning houses with laurel to thanks to gods who saved the Imperator. Nero granted honours to those who had been most active in discovering his enemies and Senatus decreed thanksgivings and sacrifices. The dagger of Scevinus was consecrated by Nero to Iuppiter Vindex in the Capitolium, a circumstance which at that time didnÕt attract particular notice but after the gallic revolt of Iulius Vindix was read as a omen, a presage. Month of April was called by the name of Nero and a temple was voted and erected to Salus. A temple of Salus was dedicated after the detection of the conspiracy set up at the precise point where Scaevinus had produced his blade (Tac. Ann. XV.60)