Antoninus Pius – Roman Emperor: 138-161 A.D.
Bronze 20mm (8.41 grams) of of Jerusalem mint, as renamed Aelia Capitolina in Judaea
Reference: Meshorer, The Coinage of Aelia Capitolina, Jerusalem 1989, No. 13; Rosenberger –; SNG ANS 593; SNRIS Aelia 01; BMC, p. 84. 13-14
Pedigree / Provenance: ex Coin Galleries Mail Bid Sale April 10, 1991 Lot No. 0229
* NOT CERTIFIED by NGC because “TOOLED”
IMP C T AEL ANT, Bare head of Pius right.
COLAE CAPIT, Draped bust of Serapis right, wearing calathus.

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* Note regarding “NOT CERTIFIED by NGC” coins. Certain coins are ineligible types for NGC slabbing because of their very strict grading policy as their experts sometimes uncover things that make them ineligible for their grading service and list this reason. A lot of, or possibly even most collectors could consider the reasons minor or insignificant to the enjoyment of the history, collectibility and beauty of the coin. In the interest of honesty and integrity, this information is disclosed to you so that you can make an informed decision of exactly what you are getting. 

Serapis (Latin spelling, or Sarapis in Greek) was a syncretic Hellenistic-Egyptian god in Antiquity. His most renowned temple was the Serapeum of Alexandria. Under Ptolemy Soter, efforts were made to integrate Egyptian religion with that of their Hellenic rulers. Ptolemy’s policy was to find a deity that should win the reverence alike of both groups, despite the curses of the Egyptian priests against the gods of the previous foreign rulers (i.e Set who was lauded by the Hyksos). Alexander the Great had attempted to use Amun for this purpose, but he was more prominent in Upper Egypt, and not as popular with those in Lower Egypt, where the Greeks had stronger influence. The Greeks had little respect for animal-headed figures, and so a Greek-style anthromorphic statue was chosen as the idol, and proclaimed as the equivalent of the highly popular Apis. It was named Aser-hapi (i.e. Osiris-Apis), which became Serapis, and was said to be Osiris in full, rather than just his Ka (life force).

Aelia Capitolina (Latin in full: COLONIA AELIA CAPITOLINA) was a Roman colony, built under the emperor Hadrian on the site of Jerusalem, which was in ruins following the siege of 70 AD, leading in part to the [[Palestinian revolt]] of 132-136 AD. Aelia Capitolina remained the official name of Jerusalem  until 638 AD, when the Arabs conquered the city and kept the first part of it as ‘إلياء’ (Iliyā’). Aelia came from Hadrian’s nomen gentile, Aelius, while Capitolina meant that the new city was dedicated to Jupiter Capitolinus, to whom a temple was built on the site of the former Jewish temple, the Temple Mount. (The Latin name Aelia is the source of the much later Arabic term Iliyā’ (إلياء), a 7th-century Islamic name for Jerusalem.)

Jerusalem, once heavily rebuilt by Herod, was still in ruins following the decisive siege of the city, as part of the First Jewish-Roman War in 70 AD. Josephus – a contemporary historian and apologist for Judaism who was born in Jerusalem and fought the Romans in that war – reports that “Jerusalem … was so thoroughly razed to the ground by those that demolished it to its foundations, that nothing was left that could ever persuade visitors that it had once been a place of habitation.”

When the Roman Emperor Hadrian vowed to rebuild Jerusalem from the wreckage in 130 AD, he considered reconstructing Jerusalem as a gift to the Jewish people. The Jews awaited with hope, but then after Hadrian visited Jerusalem, he was told that rebuilding the Second Temple would encourage sedition. He then decided to rebuild the city as a Roman colony which would be inhabited by his legionaries.^{[6][page needed]} Hadrian’s new plans included temples to the major regional deities, and certain Roman gods, in particular Jupiter Capitolinus.

The Jewish Bar Kokhba revolt, which took the Romans three years to suppress, enraged Hadrian, and he became determined to erase Judaism from the province. Circumcision was forbidden, Iudaea province was renamed Syria Palaestina and Jews expelled from the city.

Indeed, following the Bar Kokhba revolt, Emperor Hadrian renamed Iudaea Province with the new name of Syria Palaestina, dispensing with the name of Judea. The city was renamed “Aelia Capitolina”, and rebuilt it in the style of a typical Roman town. Jews were prohibited from entering the city on pain of death, except for one day each year, during the holiday of Tisha B’Av. Taken together, these measures (which also affected Jewish Christians) essentially “secularized” the city. The ban was maintained until the 7th century, though Christians would soon be granted an exemption: during the 4th century, the Roman Emperor Constantine I ordered the construction of Christian holy sites in the city, including the Church of the Holy Sepulchre. Burial remains from the Byzantine period are exclusively Christian, suggesting that the population of Jerusalem in Byzantine times probably consisted only of Christians.

Till the time of Constantine, and for at least two centuries later, Aelia remained the official name and usual geographical designation ; was still longer continued in Christian writings; and even passed over into Arabic as “Iliyā”

In the fifth century, the eastern continuation of the Roman Empire that was ruled from the recently renamed Constantinople, maintained control of the city. Within the span of a few decades, the city shifted from Byzantine to Persian rule, then back to Roman-Byzantine dominion. Following Sassanid Khosrau II’s early seventh century push through Syria, his generals Shahrbaraz and Shahin attacked Jerusalem (Persian: Dej Houdkh‎‎) aided by the Jews of Palaestina Prima, who had risen up against the Byzantines.

In the Siege of Jerusalem of 614 AD, after 21 days of relentless siege warfare, Jerusalem was captured. Byzantine chronicles relate that the Sassanids and Jews slaughtered tens of thousands of Christians in the city, many at the Mamilla Pool, and destroyed their monuments and churches, including the Church of the Holy Sepulchre. The conquered city would remain in Sassanid hands for some fifteen years until the Byzantine Emperor Heraclius reconquered it in 629.

Byzantine Jerusalem was conquered by the Arab armies of Umar ibn al-Khattab in 638 AD. Among Muslims of Islam’s earliest era it was referred to as Madinat bayt al-Maqdis (“City of the Temple”) which was restricted to the Temple Mount. The rest of the city was called “Iliya”, reflecting the Roman name given the city following the destruction of 70 CE: Aelia Capitolina“.

Antoninus Pius – 138-161 A.D.
Caesar: 138 A.D. (under Hadrian)
Augustus: 138-161 A.D.

| Adopted son and successor of Hadrian | Husband of Faustina Senior | Father of Faustina Junior and Galerius Antoninus | Grandfather of Commodus, Annius Verus, Lucilla and Aurelius Antoninus | Adoptive father of Marcus Aurelius and Lucius Verus |

Titus Aurelius Fulvus Boionius Arrius Antoninus (19 September 86 – 7 March 161), generally known in English as Antoninus Pius was Roman emperor from 138 to 161. He was the fourth of the Five Good Emperors and a member of the Aurelii. He did not possess the sobriquet “Pius” until after his accession to the throne. Almost certainly, he earned the name “Pius” because he compelled the Senate to deify his adoptive father Hadrian; the Historia Augusta, however, suggests that he may have earned the name by saving senators sentenced to death by Hadrian in his later years.

He was the son and only child of Titus Aurelius Fulvus, consul in 89 whose family came from Nemausus (modern Nîmes) and was born near Lanuvium and his mother was Arria Fadilla. Antoninus’ father and paternal grandfather died when he was young and he was raised by Gnaeus Arrius Antoninus, his maternal grandfather, a man of integrity and culture and a friend of Pliny the Younger. His mother married to Publius Julius Lupus (a man of consular rank), Suffect Consul in 98, and bore him a daughter called Julia Fadilla.

As a private citizen between 110 and 115, he married Annia Galeria Faustina the Elder. They had a very happy marriage. She was the daughter of consul Marcus Annius Verus and Rupilia Faustina (a half-sister to Roman Empress Vibia Sabina). Faustina was a beautiful woman, renowned for her wisdom. She spent her whole life caring for the poor and assisting the most disadvantaged Romans.

Having filled with more than usual success the offices of quaestor and praetor, he obtained the consulship in 120; he was next appointed by the Emperor Hadrian as one of the four proconsuls to administer Italia, then greatly increased his reputation by his conduct as proconsul of Asia. He acquired much favor with the Emperor Hadrian, who adopted him as his son and successor on 25 February, 138, after the death of his first adopted son Lucius Aelius, on the condition that Antoninus would in turn adopt Marcus Annius Verus, the son of his wife’s brother, and Lucius, son of Aelius Verus, who afterwards became the emperors Marcus Aurelius and Lucius Verus (colleague of Marcus Aurelius).

 Emperor

On his accession, Antoninus’ name became “Imperator Caesar Titus Aelius Hadrianus Antoninus Augustus Pontifex Maximus”. One of his first acts as Emperor was to persuade the Senate to grant divine honours to Hadrian, which they had at first refused; his efforts to persuade the Senate to grant these honours is the most likely reason given for his title of Pius (dutiful in affection; compare pietas). Two other reasons for this title are that he would support his aged father-in-law with his hand at Senate meetings, and that he had saved those men that Hadrian, during his period of ill-health, had condemned to death. He built temples, theaters, and mausoleums, promoted the arts and sciences, and bestowed honours and financial rewards upon the teachers of rhetoric and philosophy.

In marked contrast to his predecessors Trajan and Hadrian, Antoninus was not a military man. One modern scholar has written “It is almost certain not only that at no time in his life did he ever see, let alone command, a Roman army, but that, throughout the twenty-three years of his reign, he never went within five hundred miles of a legion”. His reign was the most peaceful in the entire history of the Principate; while there were several military disturbances throughout the Empire in his time, in Mauretania, Iudaea, and amongst the Brigantes in Britannia, none of them are considered serious. The unrest in Britannia is believed to have led to the construction of the Antonine Wall from the Firth of Forth to the Firth of Clyde, although it was soon abandoned. He was virtually unique among emperors in that he dealt with these crises without leaving Italy once during his reign, but instead dealt with provincial matters of war and peace through their governors or through imperial letters to the cities such as Ephesus (of which some were publicly displayed). This style of government was highly praised by his contemporaries and by later generations.

Of the public transactions of this period we have scant information, but, to judge by what we possess, those twenty-two years were not remarkably eventful in comparison to those before and after his; the surviving evidence is not complete enough to determine whether we should interpret, with older scholars, that he wisely curtailed the activities of the Roman Empire to a careful minimum, or perhaps that he was uninterested in events away from Rome and Italy and his inaction contributed to the pressing troubles that faced not only Marcus Aurelius but also the emperors of the third century. German historian Ernst Kornemann has had it in his Römische Geschichte [2 vols., ed. by H. Bengtson, Stuttgart 1954] that the reign of Antoninus comprised “a succession of grossly wasted opportunities,” given the upheavals that were to come. There is more to this argument, given that the Parthians in the East were themselves soon to make no small amount of mischief after Antoninus’ passing. Kornemann’s brief is that Antoninus might have waged preventive wars to head off these outsiders.

Scholars place Antoninus Pius as the leading candidate for fulfilling the role as a friend of Rabbi Judah the Prince. According to the Talmud (Avodah Zarah 10a-b), Rabbi Judah was very wealthy and greatly revered in Rome. He had a close friendship with “Antoninus”, possibly Antoninus Pius, who would consult Rabbi Judah on various worldly and spiritual matters.

After the longest reign since Augustus (surpassing Tiberius by a couple of months), Antoninus died of fever at Lorium in Etruria, about twelve miles (19 km) from Rome, on 7 March 161, giving the keynote to his life in the last word that he uttered when the tribune of the night-watch came to ask the password-“aequanimitas” (equanimity). His body was placed in Hadrian’s mausoleum, a column was dedicated to him on the Campus Martius, and the temple he had built in the Forum in 141 to his deified wife Faustina was rededicated to the deified Faustina and the deified Antoninus.

 Historiography

The only account of his life handed down to us is that of the Augustan History, an unreliable and mostly fabricated work. Antoninus is unique among Roman emperors in that he has no other biographies. Historians have therefore turned to public records for what details we know.

 In later scholarship

Antoninus in many ways was the ideal of the landed gentleman praised not only by ancient Romans, but also by later scholars of classical history, such as Edward Gibbon or the author of the article on Antoninus Pius in the ninth edition of the Encyclopedia Britannicaca:

A few months afterwards, on Hadrian’s death, he was enthusiastically welcomed to the throne by the Roman people, who, for once, were not disappointed in their anticipation of a happy reign. For Antoninus came to his new office with simple tastes, kindly disposition, extensive experience, a well-trained intelligence and the sincerest desire for the welfare of his subjects. Instead of plundering to support his prodigality, he emptied his private treasury to assist distressed provinces and cities, and everywhere exercised rigid economy (hence the nickname κυμινοπριστης “cummin-splitter”). Instead of exaggerating into treason whatever was susceptible of unfavorable interpretation, he spurned the very conspiracies that were formed against him into opportunities for demonstrating his clemency. Instead of stirring up persecution against the Christians, he extended to them the strong hand of his protection throughout the empire. Rather than give occasion to that oppression which he regarded as inseparable from an emperor’s progress through his dominions, he was content to spend all the years of his reign in Rome, or its neighborhood.