|
Claudius II ‘Gothicus’ – Roman Emperor: 268-270 A.D.
Silvered Bronze / Billon Antoninianus 21mm (3.19 grams) Antioch mint, struck 268-269 A.D.
Reference: RIC 201; C 38
Certification: NGC Ancients Ch VF 4936007-002
IMP C CLAVDIVS AVG, radiate, draped bust right.
CONSER AVG, Serapis standing left, right hand raised, left hand holding sceptre, Γ in exergue.
You are bidding on the exact item pictured, provided with a Certificate of Authenticity and Lifetime Guarantee of Authenticity.
 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).
The earliest mention of a Serapis is in the disputed death scene of Alexander (323 BC). Here, Serapis has a temple at Babylon, and is of such importance that he alone is named as being consulted on behalf of the dying king. His presence in Babylon would radically alter perceptions of the mythologies of this era, though fortunately it has been discovered that the unconnected Babylonian god Ea (Enki) was titled Serapsi, meaning king of the deep, and it is possibly this Serapsi which is referred to in the diaries. The significance of this Serapsi in the Hellenic psyche, due to its involvement in Alexander’s death, may have also contributed to the choice of Osiris-Apis as the chief Ptolemaic god.
According to Plutarch, Ptolemy stole the cult statue from Sinope, having been instructed in a dream by the unknown god, to bring the statue to Alexandria, where the statue was pronounced to be Serapis by two religious experts. One of the experts was of the Eumolpidae, the ancient family from whose members the hierophant of the Eleusinian Mysteries had been chosen since before history, and the other was the scholarly Egyptian priest Manetho, which gave weight to the judgement both for the Egyptians and the Greeks.
Plutarch may not however be correct, as some Egyptologists allege that the Sinope in the tale is really the hill of Sinopeion, a name given to the site of the already existing Serapeum at Memphis. Also, according to Tacitus, Serapis (i.e. Apis explicitly identified as Osiris in full) had been the god of the village of Rhakotis, before it suddenly expanded into the great capital of Alexandria.
The statue suitably depicted a figure resembling Hades or Pluto, both being kings of the Greek underworld, and was shown enthroned with the modius, a basket/grain-measure, on his head, since it was a Greek symbol for the land of the dead. He also held a sceptre in his hand indicating his rulership, with Cerberus, gatekeeper of the underworld, resting at his feet, and it also had what appeared to be a serpent at its base, fitting the Egyptian symbol of rulership, the uraeus.
With his (i.e. Osiris’) wife Isis, and their son (at this point in history) Horus (in the form of Harpocrates), Serapis won an important place in the Greek world, reaching Ancient Rome, with Anubis being identified as Cerberus. In Rome, Serapis was worshiped in the Iseum Campense, the sanctuary of the goddess Isis located in the Campus Martius and built during the Second Triumvirate. The Roman cults of Isis and Serapis gained in popularity late in the first century thanks to the god’s role in the miracles that the imperial usurper Vespasian experienced in the city of Alexandria, where he stayed prior to his return to Rome as emperor in 70 AD. From the Flavian Dynasty on, Serapis sometimes appeared on imperial coinage with the reigning emperor. The great cult survived until 385, when a Christian mob destroyed the Serapeum of Alexandria, and subsequently the cult was forbidden by the Theodosian decree.
The early Alexandrian Christian community appears to have been rather syncretic in their worship of Serapis and Jesus and would prostrate themselves without distinction between the two. A letter inserted in the Augustan History, ascribed to the Emperor Hadrian, refers to the worship of Serapis by residents of Egypt who described themselves as Christians, and Christian worship by those claiming to worship Serapis, suggesting a great confusion of the cults and practices:
The land of Egypt, the praises of which you have been recounting to me, my dear Servianus, I have found to be wholly light-minded, unstable, and blown about by every breath of rumour. There those who worship Serapis are, in fact, Christians, and those who call themselves bishops of Christ are, in fact, devotees of Serapis. There is no chief of the Jewish synagogue, no Samaritan, no Christian presbyter, who is not an astrologer, a soothsayer, or an anointer. Even the Patriarch himself, when he comes to Egypt, is forced by some to worship Serapis, by others to worship Christ.
 Claudius II (Latin: Marcus Aurelius Valerius Claudius Augustus; May 10, 210 – January 270), commonly known as Claudius Gothicus, was Roman emperor from 268 to 270. During his reign he fought successfully against the Alemanni and scored a victory against the Goths at the Battle of Naissus. He died after succumbing to the Plague of Cyprian that ravaged the provinces of the Empire.
During the 260s, the breakup of the Roman Empire into three distinct governing entities (the core Roman Empire, the Gallic Empire and the Palmyrene Empire) placed the whole Roman imperium into a precarious position. Gallienus was seriously weakened by his failure to defeat Postumus in the West, and the ability of Odaenathus to live with his arrangement with Gallienus in the East. By 268, however, the situation had changed, as Odaenathus was assassinated, most likely out of court intrigue, and Gallienus fell victim to a mutiny in his own ranks. Upon the death of Odaenathus, power fell to his younger son, who was dominated by his mother, Zenobia.
Under threat of invasion by multiple tribes, Gallienus’ troubles primarily lay with Postumus, whom he could not attack because his attention was required in dealing with Macrianus and the invading “Skythai.” After four years of delay, Postumus had established power, but in 265, when Gallienus and his men crossed the Alps, they defeated and besieged Postumus in an (unnamed) Gallic city. When victory appeared to be near, Gallienus made the mistake of approaching the city walls too closely and was gravely injured, compelling him to withdraw the campaign. In the next three years, Gallienus’ troubles would only get worse. The “Skythai” successfully invaded the Balkans in the early months of 268, and Aureolus, a commander of the cavalry, declared himself an ally of Postumus and the new emperor in Milan.
At this time, another invasion was taking place. A group called the Herulians navigated through Asia Minor and then into Greece on a naval expedition. Details of these invasions are abstract, as it is nearly impossible to reconstruct the happenings, due to the chain of conflicts initiated by the Herulians in 268. Scholars assume Gallienus’ efforts were focused on Aureolus, the officer who betrayed him, and the defeat of the Herulians was left to his successor, Claudius Gothicus.
The death of Gallienus is surrounded by conspiracy and betrayal, as were many emperors’ deaths. Different accounts of the incident are recorded, but they agree that senior officials wanted Gallienus dead. According to two accounts, the prime conspirator was Aurelius Heraclianus, the Praetorian Prefect. One version of the story tells of Heraclianus bringing Claudius into the plot while the account given by Historia Augusta exculpates the would-be emperor and adds the prominent general Lucius Aurelius Marcianus into the plot. The removal of Claudius from the conspiracy is due to his later role as the progenitor of the house of Constantine, a fiction of Constantine’s time, and may serve to guarantee that the original version from which these two accounts spring was current prior to the reign of Constantine. It is written that while sitting down at dinner, Gallienus was told that Aureolus and his men were approaching the camp. Gallienus rushed to the front lines, ready to give orders, when he was struck down by a commander of his cavalry. In a different and more controversial account, Aureolus forges a document in which Gallienus appears to be plotting against his generals and makes sure it falls into the hands of the emperor’s senior staff. In this plot, Aurelian is added as a possible conspirator. The tale of his involvement in the conspiracy might be seen as at least partial justification for the murder of Aurelian himself under circumstances that seem remarkably similar to those in this story.
Whichever story is true, Gallienus was killed in the summer of 268, and Claudius was chosen by the army outside of Milan to succeed him. Accounts tell of people hearing the news of the new Emperor, and reacting by murdering Gallienus’ family members until Claudius declared he would respect the memory of his predecessor. Claudius had the deceased emperor deified and buried in a family tomb on the Appian Way. The traitor Aureolus was not treated with the same reverence, as he was killed by his besiegers after a failed attempt to surrender.
|
