SEVERUS ALEXANDER Quality Ancient Silver Roman Coin Nude SOL Sun w whip i51135

Item: i51135

Authentic Ancient

Coin of:

Severus Alexander
–
Roman Emperor
: 222-235 A.D.
Silver Denarius 20mm (3.17 grams) Rome mint: 232 A.D.
Reference: RIC 112c
IMPALEXANDERPIVSAVG – Laureate, draped bust right.
PMTRPXICOSIIIPP –

Sol
advancing left, raising hand and holding whip.
 

You are bidding on the exact item pictured,

Authenticity.

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 as
epithet

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
.^[8]
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^[vague]
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
.

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 ἀνίκητος,
which means invictus“.

Elagabalus

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.

 

Sol Invictus

Aurelian

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^[21]
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.

Constantine

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 SOLI INVICTO COMITI, 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 INVICTUS CONSTANTINUS

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.^[26]

Sol and the
other Roman Emperors

Berrens
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^[33]
St. 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.^[40][42][43]
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.^[44]
Sextus Julius Africanus
(c.160 – 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.
Talley, David J. Rothenberg, 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.E. 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.”

Susan K. 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”.

Aurelius Severus Alexander (October 1, 208–March 18, 235 AD), commonly

called Alexander Severus, was the last

Roman emperor

(11 March 222–235) of the

Severan dynasty

. Alexander Severus succeeded his cousin,

Elagabalus

upon the latter’s assassination in 222 AD, and was ultimately assassinated

himself, marking the

epoch event

for the

Crisis of the Third Century

—nearly fifty years of disorder, Roman civil

wars, economic chaos, regional rebellions, and external threats that brought the

Empire to near-collapse.

Alexander Severus was the

heir

apparent
to his cousin, the eighteen-year-old Emperor who had been murdered

along with his mother by his own guards—and as a mark of contempt, had their

remains cast into the

Tiber river

. He and his cousin were both grandsons of the influential and

powerful Julia Maesa

, who had arranged for Elagabalus’ acclamation as Emperor by the

famed

Third Gallic Legion

.

A rumor of Alexander’s death circulated, triggering the assassination of

Elagabalus.

Alexander’s reign was marked by troubles. In military conflict against the

rising

Sassanid Empire

, there are mixed accounts, though the Sassanid threat was

checked. However, when campaigning against

Germanic tribes

of

Germania
,

Alexander Severus apparently alienated his legions by trying diplomacy and

bribery, and they assassinated him.

 Life

Alexander was born with the name Marcus Julius Gessius Bassianus Alexianus.

Alexander’s father,

Marcus Julius Gessius Marcianus

was a Syrian

Promagistrate

. His mother

Julia Avita Mamaea

was the second daughter of

Julia

Maesa
and Syrian noble

Julius Avitus

and maternal aunt of Emperor

Elagabalus
.

He had an elder sister called Theoclia and little is known about her.

Alexander’s maternal great-aunt was empress

Julia

Domna
(also Maesa’s younger sister) and his great-uncle in marriage was

emperor Lucius

Septimius Severus

. Emperors

Caracalla

and

Publius Septimius Geta

, were his mother’s maternal cousins. In 221,

Alexander’s grandmother, Maesa, persuaded the emperor to adopt his cousin as

successor and make him

Caesar

and Bassianus changed his name to Alexander. In the following

year, on March 11, Elagabalus was murdered, and Alexander was proclaimed emperor

by the

Praetorians

and accepted by the Senate.

When Alexander became emperor, he was young, amiable, well-meaning, and

entirely under the dominion of his mother. Julia Mamaea was a woman of many

virtues, and she surrounded the young emperor with wise counsellors. She watched

over the development of her son’s character and improved the tone of the

administration. On the other hand, she was inordinately jealous. She also

alienated the army by extreme parsimony, and neither she nor her son were strong

enough to impose military discipline. Mutinies became frequent in all parts of

the empire; to one of them the life of the jurist and praetorian praefect

Ulpian
was

sacrificed; another compelled the retirement of

Cassius

Dio
from his command.

On the whole, however, the reign of Alexander was prosperous until the rise,

in the east, of the

Sassanids

. Of the war that followed there are various accounts. (Mommsen

leans to that which is least favourable to the Romans). According to Alexander’s

own dispatch to the senate, he gained great victories. At all events, though the

Sassanids were checked for the time, the conduct of the Roman army showed an

extraordinary lack of discipline. The emperor returned to

Rome and celebrated

a triumph in 233.

The following year he was called to face German invaders in

Gaul, who had

breached the Rhine frontier in several places, destroying forts and over-running

the countryside. Alexander mustered his forces, bringing legions from the

eastern provinces, and crossed the Rhine into Germany on a pontoon bridge.

Initially he attempted to buy the German tribes off, so as to gain time. Whether

this was a wise policy or not, it caused the Roman legionaries to look down on

their emperor as one who was prepared to commit unsoldierly conduct.

Herodian

says “in their opinion Alexander showed no honourable intention to pursue the

war and preferred a life of ease, when he should have marched out to punish the

Germans for their previous insolence”. These circumstances drove the army to

look for a new leader. They chose

Gaius Iulius Verus Maximinus

, a Thracian soldier who had worked his way up

through the ranks.

Following the nomination of Maximinus as emperor, Alexander was slain (on

either March 18 or March 19, 235), together with his mother, in a mutiny of the

Primigenia Legio XXII

. These assassinations secured the throne for

Maximinus.

The death of Alexander is considered as the end of the Principate

system established by

Augustus
.

Although the Principate continued in theory until the reign of

Diocletian
,

Alexander Severus’ death signalled the beginning of the chaotic period known as

the

Crisis of the Third Century

which weakened the empire considerably.

 Legacy

Alexander was the last of the Syrian emperors. Under the influence of his

mother, he did much to improve the morals and condition of the people. His

advisers were men like the famous jurist Ulpian, the historian Cassius Dio and a

select board of sixteen senators; a municipal council of fourteen assisted the

urban praefect in administering the affairs of the fourteen districts of Rome.

The luxury and extravagance that had formerly been so prevalent at the court

were put down; the standard of the coinage was raised; taxes were lightened;

literature, art and science were encouraged; the lot of the soldiers was

improved; and, for the convenience of the people, loan offices were instituted

for lending money at a moderate rate of interest.

In religious matters Alexander preserved an open mind. It is said that he was

desirous of erecting a temple to the

founder of

Christianity
, but was dissuaded by the pagan priests.

 Marriage

Alexander was married three times. His most famous wife was

Sallustia Orbiana

,

, whom he married in 225. He divorced and exiled her in 227,

after her father,

Seius Sallustius

, was executed for attempting to assassinate the emperor.

Another wife was Sulpicia Memmia. Her father was a man of consular rank; her

grandfather’s name was Catulus.

The Principate

 Julio-Claudian
dynasty

 Year
of the Four Emperors (Civil War)

 Flavian
dynasty

 Nervan-Antonian
dynasty

Main article:
Five Good Emperors

 Year
of the Five Emperors &
Severan dynasty

 Rulers during the
Crisis of the Third Century

 Gallic
Empire
260
to 274

 Britannic
Empire
286
to 297

 Dominate

 Tetrarchy
and
Constantinian dynasty

 Valentinian
dynasty

 Theodosian
dynasty

 Western
Roman Empire

Further information:
Barbarian kings of Italy

 Eastern
Roman Empire

• For
  the rulers of the Eastern Roman Empire (also known as the
  Byzantine Empire
  ) after
  Theodosius II
  , see:
  List of Byzantine Emperors
  

Theodosian dynasty (395–457)

Name		Reign	Comments
	Theodosius I “the Great” (Θεοδόσιος Α’ ο Μέγας, Flavius Theodosius)Theodosius I Coins.htm	19 January 379 – 17 January 395	Born on 11 January 347. Aristocrat and military leader, brother-in-law of Gratian, who appointed him as emperor of the East. From 392 until his death sole Roman emperor
	Arcadius (Αρκάδιος, Flavius Arcadius)Arcadius Coins.htm	17 January 395 – 1 May 408	Born in 377/378, the eldest son of Theodosius I. Succeeded upon the death of his father
	Theodosius II (Θεοδόσιος Β’, Flavius Theodosius) Theodosius II Coins.htm	1 May 408 – 28 July 450	Born on 10 April 401, the only son of Arcadius. Succeeded upon the death of his father. As a minor, the praetorian prefect Anthemius was regent in 408–414. He died in a riding accident
	Marcian (Μαρκιανός, Flavius Valerius Marcianus) Marcian Coins.htm	450 – January 457	Born in 396. A soldier and politician, he became emperor after being wed by the Augusta Pulcheria , Theodosius II’s sister, following the latter’s death. Died of gangrene

Leonid
dynasty (457–518)

Name		Reign	Comments
	Leo I “the Thracian” (Λέων Α’ ο Θράξ, Flavius Valerius Leo) Leo I Coins.htm	7 February 457 – 18 January 474	Born in Dacia in 401. A common soldier, he was chosen by Aspar , commander-in-chief of the army. Died of dysentery
	Leo II (Λέων Β’, Flavius Leo) Leo II Coins.htm	18 January – 17 November 474	Born in 467, the grandson of Leo I. Succeeded upon the death of Leo I. Died of an unknown disease, possibly poisoned
	Zeno (Ζήνων, Flavius Zeno) Zeno Coins.htm	17 November 474 – 9 April 491	Born c.425 at Zenonopolis , Isauria , originally named Tarasicodissa. Son-in-law of Leo I, he was bypassed in the succession because of his barbarian origin. Named co-emperor by his son on 9 February 474, he succeeded upon the death of Leo II. Deposed by Basiliscus, brother-in-law of Leo, he fled to his native country and regained the throne in August 476.
	Basiliscus (Βασιλίσκος, Flavius Basiliscus) Basiliscus Coins.htm	9 January 475 – August 476	General and brother-in-law of Leo I, he seized power from Zeno but was again deposed by him. Died in 476/477
	Anastasius I (Αναστάσιος Α’, Flavius Anastasius) BYZANTINE – Anastasius Coins.htm	11 April 491 – 9 July 518	Born c. 430 at Dyrrhachium , Epirus nova . A palace official (silentiarius) and son-in-law of Leo I, he was chosen as emperor by empress-dowager Ariadne

Justinian Dynasty

Portrait	Name	Born	Reigned	Succession	Died
	Justin I FLAVIVS IVSTINVS AVGVSTVS	c. 450 AD, Naissus	July 9, 518 AD – August 1, 527 AD	Commander of the palace guard under Anastasius I) ; elected as emperor with support of army	August 1, 527 AD Natural causes
	Justinian I FLAVIVS PETRVS SABBATIVS IVSTINIANVS AVGVSTVS	c. 482 AD, Tauresium , Dardania	August 1, 527 AD – 13/14 November 565 AD	Nephew and nominated heir of Justin I	13/14 November 565 AD Natural causes
	Justin II FLAVIVS IVSTINIVS IVNIOR AVGVSTVS	c. 520 AD, ?	13/14 November 565 AD – 578 AD	Nephew of Justinian I	578 AD Became insane; Tiberius II Constantine ruled as regent from December 574 and became emperor on Justin’s death in 578

Roman Late Monogram Coins.htm

Roman AE4 Coins.htm

 See also

• 
  Roman Republic
  
• 
  Roman Empire
  
• 
  Western Roman Empire
  
• 
  Byzantine Empire
  
• 
  Britannic Empire
  
• 
  Gallic Empire
  
• 
  List of Roman usurpers
  
• 
  Roman usurper
  
• 
  Thirty Tyrants (Roman)