Item: i89513


Authentic Ancient Coin of:

Theodosius I ‘the Great’  – Roman Emperor: 379-395 A.D.
Bronze AE4 13mm Constantinople mint, 1st officina, struck circa 388-392 A.D.
Reference: RIC IX 86b; LRBC 2184
Certification: NGC Ancients XF 5873009-016
D N THEODOSIVS P F AVG, Pearl-diademed, draped, and cuirassed bust right.
SALVS REIPVBLICAE / (staurogram)/CONS, Victory advancing left, head right, holding trophy in right hand, dragging captive with left; staurogram to left.

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Staurogram

The Staurogram (meaning monogram of the cross, from the Greek σταυρός, i.e. cross), or Monogrammatic Cross or Tau-Rho symbol, is composed by a tau (Τ) superimposed on a rho (Ρ). The Staurogram was first used to abbreviate the Greek word for cross in very early New Testament manuscripts such as P66, P45 and P75, almost like a nomen sacrum, and may visually have represented Jesus on the cross.

Ephrem the Syrian in the 4th-century explained these two united letters stating that the tau refers to the cross, and the rho refers to the Greek word “help” which has the numerological value in Greek of 100 as the letter rho has. In such a way the symbol expresses the idea that the Cross saves. The two letters tau and rho can also be found separately as symbols on early Christian ossuaries.

The tau was considered a symbol of salvation due to the identification of the tau with the sign which in Ezekiel 9:4 was marked on the forehead of the saved ones, or due to the tau-shaped outstretched hands of Moses in Exodus 17:11. The rho by itself can refer to Christ as Messiah because Abraham, taken as symbol of the Messiah, generated Isaac according to a promise made by God when he was one hundred years old, and 100 is the value of rho.^:158

The Monogrammatic Cross was later seen also as a variation of the Chi Rho symbol, and it spread over Western Europe in the 5th and 6th centuries.

In ancient Roman religion, Victoria or Victory was the personified goddess of victory. She is the Roman equivalent of the Greek goddess Nike, and was associated with Bellona. She was adapted from the Sabine agricultural goddess Vacuna and had a temple on the Palatine Hill. The goddess Vica Pota was also sometimes identified with Victoria.

Unlike the Greek Nike, the goddess Victoria (Latin for “victory”) was a major part of Roman society. Multiple temples were erected in her honor. When her statue was removed in 382 CE by Emperor Gratianus there was much anger in Rome. She was normally worshiped by triumphant generals returning from war.

Also unlike the Greek Nike, who was known for success in athletic games such as chariot races, Victoria was a symbol of victory over death and determined who would be successful during war.

Victoria appears widely on Roman coins, jewelry, architecture, and other arts. She is often seen with or in a chariot, as in the late 18th-century sculpture representing Victory in a quadriga on the Brandenburg Gate in Berlin, Germany; “Il Vittoriano” in Rome has two.

Winged figures, very often in pairs, representing victory and referred to as “victories”, were common in Roman official iconography, typically hovering high in a composition, and often filling spaces in spandrels or other gaps in architecture. These represent the spirit of victory rather than the goddess herself. They continued to appear after Christianization of the Empire, and slowly mutated into Christian angels.

The symbolism of angels has been adopted from the ancient Roman goddess of victory by the early Christians. The goddess transformed into what is known by the Christians as angels via the Christianization of the Roman empire. This is evidenced by many coins still depicting victory, yet of the time period where Christianity was already the official religion of the Roman empire. She appears along with symbols such as a Christogram (also known as a Chi-Rho which is a monogram of Jesus Christ), Staurogram, and the cross, attributing to it’s Christian symbolism.

An angel is a purely spiritual being found in various religions and mythologies. In Abrahamic religions and Zoroastrianism, angels are often depicted as benevolent celestial beings who act as intermediaries between God or Heaven and Earth, or as guardian spirits or a guiding influence. Other roles of angels include protecting and guiding human beings, and carrying out God’s tasks. The term “angel” has also been diversified to various notions of spirits or figures found in many other religious traditions. The theological study of angels is known as “angelology”. In art, angels are often depicted with bird-like wings on their back, a halo, robes and various forms of glowing light.

Theodosius I ‘the Great’  – Roman Emperor: 379-395 A.D.

379-383 A.D. Sole Reign
383-395 A.D. Senior Augustus with Arcadius
Ruling in the West: Gratian (367-383 A.D.), Valentinian II (375-392 A.D.), Magnus Maximus (383-388 A.D.), Flavius Victor (387-388 A.D.), Eugenius (392-394 A.D.) and Honorius (393-423 A.D.)

| Son-in-law of Valentinian I | Brother-in-law of Valentinian II | Husband of Aelia Flacilla and Galla (sister of Valentinian II) | Father of Arcadius and Honorius (by Aelia Flacilla), and of Galla Placidia (by Galla) | Father-in-law of Constantius III and Aelia Eudoxia | Grandfather of Honoria, Valentinian III, Aelia Pulcheria and Theodosius II | Great-grandfather of Licinia Eudoxia |

Flavius Theodosius ( 11 January 347 – 17 January 395), also called Theodosius I and Theodosius the Great (Greek: Θεοδόσιος Α΄ and Θεοδόσιος ο Μέγας), was Roman Emperor from 379 to 395. Reuniting the eastern and western portions of the empire, Theodosius was the last emperor of both the Eastern and Western Roman Empire. After his death, the two parts split permanently. He is also known for making Nicene Christianity the official state religion of the Roman Empire.

 Career

Theodosius was born in Cauca, in Hispania (modern day Coca, Spain) or, more probably, in or near Italica (Seville), to a senior military officer, Theodosius the Elder. He accompanied his father to Britannia to help quell the Great Conspiracy in 368. He was military commander (dux) of Moesia, a Roman province on the lower Danube, in 374. However, shortly thereafter, and at about the same time as the sudden disgrace and execution of his father, Theodosius retired to Spain. The reason for his retirement, and the relationship (if any) between it and his father’s death is unclear. It is possible that he was dismissed from his command by the emperor Valentinian I after the loss of two of Theodosius’ legions to the Sarmatians in late 374.

The death of Valentinian I in 375 created political pandemonium. Fearing further persecution on account of his family ties, Theodosius abruptly retired to his family estates where he adapted to the life of a provincial aristocrat.

From 364 to 375, the Roman Empire was governed by two co-emperors, the brothers Valentinian I and Valens; when Valentinian died in 375, his sons, Valentinian II and Gratian, succeeded him as rulers of the Western Roman Empire. In 378, after Valens was killed in the Battle of Adrianople, Gratian appointed Theodosius to replace the fallen emperor as co-augustus for the East. Gratian was killed in a rebellion in 383, then Theodosius appointed his elder son, Arcadius, his co-ruler for the East. After the death in 392 of Valentinian II, whom Theodosius had supported against a variety of usurpations, Theodosius ruled as sole emperor, appointing his younger son Honorius Augustus as his co-ruler for the West (Milan, on 23 January 393) and defeating the usurper Eugenius on 6 September 394, at the Battle of the Frigidus (Vipava river, modern Slovenia) he restored peace.

 Family

By his first wife, the probably Spanish Aelia Flaccilla Augusta, he had two sons, Arcadius and Honorius and a daughter, Aelia Pulcheria; Arcadius was his heir in the East and Honorius in the West. Both Aelia Flaccilla and Pulcheria died in 385.

His second wife (but never declared Augusta) was Galla, daughter of the emperor Valentinian I and his second wife Justina. Theodosius and Galla had a son Gratian, born in 388 who died young and a daughter Aelia Galla Placidia (392-450). Placidia was the only child who survived to adulthood and later became an Empress; a third child, John, died with his mother in childbirth in 394.

 Diplomatic policy with the Goths

The Goths and their allies (Vandali, Taifalae, Bastarnae and the native Carpi) entrenched in the provinces of Dacia and eastern Pannonia Inferior consumed Theodosious’ attention. The Gothic crisis was so dire that his co-Emperor Gratian relinquished control of the Illyrian provinces and retired to Trier in Gaul to let Theodosius operate without hindrance. A major weakness in the Roman position after the defeat at Adrianople was the recruiting of barbarians to fight against other barbarians. In order to reconstruct the Roman Army of the West, Theodosius needed to find able bodied soldiers and so he turned to the most capable men readily to hand: the barbarians recently settled in the Empire. This caused many difficulties in the battle against barbarians since the newly recruited fighters had little or no loyalty to Theodosius.

Theodosius was reduced to the costly expedient of shipping his recruits to Egypt and replacing them with more seasoned Romans, but there were still switches of allegiance that resulted in military setbacks. Gratian sent generals to clear the dioceses of Illyria (Pannonia and Dalmatia) of Goths, and Theodosius was able finally to enter Constantinople on 24 November 380, after two seasons in the field. The final treaties with the remaining Gothic forces, signed 3 October 382, permitted large contingents of primarily Thervingian Goths to settle along the southern Danube frontier in the province of Thrace and largely govern themselves.

The Goths now settled within the Empire had, as a result of the treaties, military obligations to fight for the Romans as a national contingent, as opposed to being fully integrated into the Roman forces. However, many Goths would serve in Roman legions and others, as foederati, for a single campaign, while bands of Goths switching loyalties became a destabilizing factor in the internal struggles for control of the Empire.

In 390 the population of Thessalonica rioted in complaint against the presence of the local Gothic garrison. The garrison commander was killed in the violence, so Theodosius ordered the Goths to kill all the spectators in the circus as retaliation; Theodoret, a contemporary witness to these events, reports:

the anger of the Emperor rose to the highest pitch, and he gratified his vindictive desire for vengeance by unsheathing the sword most unjustly and tyrannically against all, slaying the innocent and guilty alike. It is said seven thousand perished without any forms of law, and without even having judicial sentence passed upon them; but that, like ears of wheat in the time of harvest, they were alike cut down.

In the last years of Theodosius’ reign, one of the emerging leaders of the Goths, named Alaric, participated in Theodosius’ campaign against Eugenius in 394, only to resume his rebellious behavior against Theodosius’ son and eastern successor, Arcadius, shortly after Theodosius’ death.

 Civil wars in the Empire

The administrative divisions of the Roman Empire in 395, under Theodosius I.

After the death of Gratian in 383, Theodosius’ interests turned to the Western Roman Empire, for the usurper Magnus Maximus had taken all the provinces of the West except for Italy. This self-proclaimed threat was hostile to Theodosius’ interests, since the reigning emperor Valentinian II, Maximus’ enemy, was his ally. Theodosius, however, was unable to do much about Maximus due to his still inadequate military capability and he was forced to keep his attention on local matters. However when Maximus began an invasion of Italy in 387, Theodosius was forced to take action. The armies of Theodosius and Maximus met in 388 at Poetovio and Maximus was defeated. On 28 August 388 Maximus was executed.

Trouble arose again, after Valentinian was found hanging in his room. It was claimed to be a suicide by the magister militum, Arbogast. Arbogast, unable to assume the role of emperor, elected Eugenius, a former teacher of rhetoric. Eugenius started a program of restoration of the Pagan faith, and sought, in vain, Theodosius’ recognition. In January 393, Theodosius gave his son Honorius the full rank of Augustus in the West, citing Eugenius’ illegitimacy.

Theodosius campaigned against Eugenius. The two armies faced at the Battle of Frigidus in September 394. The battle began on 5 September 394 with Theodosius’ full frontal assault on Eugenius’ forces. Theodosius was repulsed and Eugenius thought the battle to be all but over. In Theodosius’ camp the loss of the day decreased morale. It is said that Theodosius was visited by two “heavenly riders all in white” who gave him courage. The next day, the battle began again and Theodosius’ forces were aided by a natural phenomenon known as the Bora, which produces cyclonic winds. The Bora blew directly against the forces of Eugenius and disrupted the line.

Eugenius’ camp was stormed and Eugenius was captured and soon after executed. Thus Theodosius became the only emperor.

 Art patronage

Theodosius oversaw the removal in 390 of an Egyptian obelisk from Alexandria to Constantinople. It is now known as the obelisk of Theodosius and still stands in the Hippodrome, the long racetrack that was the center of Constantinople’s public life and scene of political turmoil. Re-erecting the monolith was a challenge for the technology that had been honed in the construction of siege engines. The obelisk, still recognizably a solar symbol, had been moved from Karnak to Alexandria with what is now the Lateran obelisk by Constantius II). The Lateran obelisk was shipped to Rome soon afterwards, but the other one then spent a generation lying at the docks due to the difficulty involved in attempting to ship it to Constantinople. Eventually, the obelisk was cracked in transit. The white marble base is entirely covered with bas-reliefs documenting the Imperial household and the engineering feat of removing it to Constantinople. Theodosius and the imperial family are separated from the nobles among the spectators in the Imperial box with a cover over them as a mark of their status. The naturalism of traditional Roman art in such scenes gave way in these reliefs to conceptual art: the idea of order, decorum and respective ranking, expressed in serried ranks of faces. This is seen as evidence of formal themes beginning to oust the transitory details of mundane life, celebrated in Pagan portraiture. Christianity had only just been adopted as the new state religion.

The Forum Tauri in Constantinople was renamed and redecorated as the Forum of Theodosius, including a column and a triumphal arch in his honour.

 Nicene Christianity becomes the state religion

Theodosius promoted Nicene Trinitarianism within Christianity and Christianity within the Empire. On 27 February 380, he declared “Catholic Christianity” the only legitimate imperial religion, ending state support for the traditional Roman religion.

 Nicene Creed

In the 4th century, the Christian Church was wracked with controversy over the divinity of Jesus Christ, his relationship to God the Father, and the nature of the Trinity. In 325, Constantine I convened the Council of Nicea, which asserted that Jesus, the Son, was equal to the Father, one with the Father, and of the same substance (homoousios in Greek). The council condemned the teachings of the theologian Arius: that the Son was a created being and inferior to God the Father, and that the Father and Son were of a similar substance (homoiousios in Greek) but not identical (see Nontrinitarian). Despite the council’s ruling, controversy continued. By the time of Theodosius’ accession, there were still several different church factions that promoted alternative Christology.

 Arians

While no mainstream churchmen within the Empire explicitly adhered to Arius (a presbyter from Alexandria, Egypt) or his teachings, there were those who still used the homoiousios formula, as well as those who attempted to bypass the debate by merely saying that Jesus was like (homoios in Greek) God the Father, without speaking of substance (ousia). All these non-Nicenes were frequently labeled as Arians (i.e., followers of Arius) by their opponents, though they would not have identified themselves as such.

The Emperor Valens had favored the group who used the homoios formula; this theology was prominent in much of the East and had under the sons of Constantine the Great gained a foothold in the West. Theodosius, on the other hand, cleaved closely to the Nicene Creed which was the interpretation that predominated in the West and was held by the important Alexandrian church.

 Establishment of Nicene Orthodoxy

On 26 November 380, two days after he had arrived in Constantinople, Theodosius expelled the non-Nicene bishop, Demophilus of Constantinople, and appointed Meletius patriarch of Antioch, and Gregory of Nazianzus, one of the Cappadocian Fathers from Antioch (today in Turkey), patriarch of Constantinople. Theodosius had just been baptized, by bishop Acholius of Thessalonica, during a severe illness, as was common in the early Christian world.

On 27 February 380 he, Gratian and Valentinian II published an edict in order that all their subjects should profess the faith of the bishops of Rome and Alexandria (i.e., the Nicene faith). The move was mainly a thrust at the various beliefs that had arisen out of Arianism, but smaller dissident sects, such as the Macedonians, were also prohibited. The exact text of this decree, gathered in the Codex Theodosianus XVI.1.2, was:

It is our desire that all the various nations which are subject to our Clemency and Moderation, should continue to profess that religion which was delivered to the Romans by the divine Apostle Peter, as it has been preserved by faithful tradition, and which is now professed by the Pontiff Damasus and by Peter, Bishop of Alexandria, a man of apostolic holiness. According to the apostolic teaching and the doctrine of the Gospel, let us believe in the one deity of the Father, the Son and the Holy Spirit, in equal majesty and in a holy Trinity. We authorize the followers of this law to assume the title of Catholic Christians; but as for the others, since, in our judgment they are foolish madmen, we decree that they shall be branded with the ignominious name of heretics, and shall not presume to give to their conventicles the name of churches. They will suffer in the first place the chastisement of the divine condemnation and in the second the punishment of our authority which in accordance with the will of Heaven we shall decide to inflict. (Henry Bettenson, Documents of the Christian Church, Oxford University Press, 1967, 2nd. (1st. 1943), p. 22).

In May 381, Theodosius summoned a new ecumenical council at Constantinople (see First Council of Constantinople) to repair the schism between East and West on the basis of Nicean orthodoxy. “The council went on to define orthodoxy, including the mysterious Third Person of the Trinity, the Holy Ghost who, though equal to the Father, ‘proceeded’ from Him, whereas the Son was ‘begotten’ of Him.” The council also “condemned the Apollonian and Macedonian heresies, clarified church jurisdictions according to the civil boundaries of dioceses and ruled that Constantinople was second in precedence to Rome.”

With the death of Valens, the Arians’ protector, his defeat probably damaged the standing of the Homoian faction.

 Conflicts with Pagans during the reign of Theodosius I

 Death of Western Roman Emperor Valentinian II

On 15 May 392, Valentinian II was found hanged in his residence in the town of Vienne in Gaul. The Frankish soldier and Pagan Arbogast, Valentinian’s protector and magister militum, maintained that it was suicide. Arbogast and Valentinian had frequently disputed rulership over the Western Roman Empire, and Valentinian was also noted to have complained of Arbogast’s control over him to Theodosius. Thus when word of his death reached Constantinople Theodosius believed, or at least suspected, that Arbogast was lying and that he had engineered Valentinian’s demise. These suspicions were further fueled by Arbogast’s elevation of a Eugenius, pagan official to the position of Western Emperor, and the veiled accusations which Ambrose, the Bishop of Milan, spoke during his funeral oration for Valentinian.

Valentinian II’s death sparked a civil war between Eugenius and Theodosius over the rulership of the west in the Battle of the Frigidus. The resultant eastern victory there led to the final brief unification of the Roman Empire under Theodosius, and the ultimate irreparable division of the empire after his death.

 Proscription of Paganism

For the first part of his rule, Theodosius seems to have ignored the semi-official standing of the Christian bishops; in fact he had voiced his support for the preservation of temples or pagan statues as useful public buildings. In his early reign, Theodosius was fairly tolerant of the pagans, for he needed the support of the influential pagan ruling class. However he would in time stamp out the last vestiges of paganism with great severity. His first attempt to inhibit paganism was in 381 when he reiterated Constantine’s ban on sacrifice. In 384 he prohibited haruspicy on pain of death, and unlike earlier anti-pagan prohibitions, he made non-enforcement of the law, by Magistrates, into a crime itself.

In 388 he sent a prefect to Syria, Egypt, and Asia Minor with the aim of breaking up pagan associations and the destruction of their temples. The Serapeum at Alexandria was destroyed during this campaign. In a series of decrees called the “Theodosian decrees” he progressively declared that those Pagan feasts that had not yet been rendered Christian ones were now to be workdays (in 389). In 391, he reiterated the ban of blood sacrifice and decreed “no one is to go to the sanctuaries, walk through the temples, or raise his eyes to statues created by the labor of man”. The temples that were thus closed could be declared “abandoned”, as Bishop Theophilus of Alexandria immediately noted in applying for permission to demolish a site and cover it with a Christian church, an act that must have received general sanction, for mithraea forming crypts of churches, and temples forming the foundations of 5th century churches appear throughout the former Roman Empire. Theodosius participated in actions by Christians against major Pagan sites: the destruction of the gigantic Serapeum of Alexandria by soldiers and local Christian citizens in 392, according to the Christian sources authorized by Theodosius (extirpium malum), needs to be seen against a complicated background of less spectacular violence in the city: Eusebius mentions street-fighting in Alexandria between Christians and non-Christians as early as 249, and non-Christians had participated in the struggles for and against Athanasius in 341 and 356. “In 363 they killed Bishop George for repeated acts of pointed outrage, insult, and pillage of the most sacred treasures of the city.”

Saint Ambrose and Emperor Theodosius, Anthony van Dyck.

By decree in 391, Theodosius ended the subsidies that had still trickled to some remnants of Greco-Roman civic Paganism too. The eternal fire in the Temple of Vesta in the Roman Forum was extinguished, and the Vestal Virgins were disbanded. Taking the auspices and practicing witchcraft were to be punished. Pagan members of the Senate in Rome appealed to him to restore the Altar of Victory in the Senate House; he refused. After the last Olympic Games in 393, it is believed that Theodosius cancelled the games although there is no proof of that in the official records of the Roman Empire, and the reckoning of dates by Olympiads soon came to an end. Now Theodosius portrayed himself on his coins holding the labarum.

The apparent change of policy that resulted in the “Theodosian decrees” has often been credited to the increased influence of Ambrose, bishop of Milan. It is worth noting that in 390 Ambrose had excommunicated Theodosius, who had recently given orders which resulted in the massacre of 7,000 inhabitants of Thessalonica, in response to the assassination of his military governor stationed in the city, and that Theodosius performed several months of public penance. The specifics of the decrees were superficially limited in scope, specific measures in response to various petitions from Christians throughout his administration.

Some modern historians question the consequences of the laws against pagans.

 Death

Theodosius died, after battling the vascular disease oedema, in Milan on 17 January 395. Ambrose organized and managed Theodosius’s lying in state in Milan. Ambrose delivered a panegyric titled De Obitu Theodosii before Stilicho and Honorius in which Ambrose detailed the suppression of heresy and paganism by Theodosius. Theodosius was finally laid to rest in Constantinople on 8 November 395.