Greek city of Cotiaeum in Phrygia
Pseudo-autonomous. Time of Galba 68-69 A.D.
Bronze 18mm (3.03 grams) Kl. Aretis, magistrate. Struck 68-69 A.D.
Reference: RPC I 3223; SNG Copenhagen 313.
KOTIAEIΣ ΣVNKΛHTON, Laureate and draped bust of the Senate right.
EΠI KΛ APETIΔOΣ, Kybele seated left on throne, resting elbow upon throne and holding patera; lion below throne.

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Rome

The cult of the Goddess Roma in the provinces was born in Asia Minor, probably in Smyrna , when the inhabitants erected a temple dedicated to her, after the aid received by the Romans against Antiochus III. Following the Hellenistic cult of the Goddess Rome has also spread to other cities like Rhodes and Chios , in perfect harmony with the idea that Greece had in Rome , which is a Hellenistic kingdom ( Fishwich , 1993). With the overlap of the imperial cult by Augustus onwards, in some provinces of the Roman Empire the cult of the Goddess Rome was progressively decreasing , while he remained rooted to the third century AD in Asia Minor that is there where he was born and there were numerous temples dedicated to her .

The personification of Rome appears on emissions pseudo autonomous with different legends and iconography ( Fayer , 1975). A first type depicts the helmeted , the same way as Athena so as to be sometimes difficult to distinguish for this purpose it may be useful to the presence of the legend PΩMH , but must also be considered that if in pre imperial city was not present in the worship of Athena ( or were not issued coins with the portrait of Athena ) , it is very likely that you are facing the personification of Rome. Those ticks in which the cult of Athena was strong even before the Roman control , they used a different iconography , with a turreted portrait with hair tied behind his head (fig. 13). Often also the personification of Rome is exalted in his divine virtues with the legend ΘEAN PΩMHN . His bust appears frequently on emissions without imperial portrait of Lydia and Phrygia and only occasionally in Mysia , Caria and Ionia .

On the coins of the pseudo autonomous Koinon of Macedonia , Rome is also depicted full-length , in military dress , holding spear and Nike Helmeted or with spear and trophy.

An interesting type was produced by the Mint of Tripolis in Lydia ; straight lacks the imperial portrait and bring your torso back to Rome with the legend ΘEAN PΩMHN TPIΠΟΛEITAI and the reverse portrays Trajan crowning trophy (Table I, Fig. 18).

Roman Senate

One of the most personifications represented emissions autonomous provincial Roman is that of the Roman Senate , widely present emissions of Lydia and Phrygia , in general, much of Asia Minor (Table 9a- c ) .
The reason may be found in the fact that the province of Asia was under the control of the Senate, but this conclusion clashes with the evidence that the Senate has never shown instead in the emissions of other provinces Senators, such as Bithynia .

Emissions autonomous province with the Senate of Rome covering virtually the whole of the period from Tiberius to Philip I, with a maximum in the period of the Antonines and the Severi .

Coinage in the iconography of imperial Rome , the Senate appears robed , with a beard as a sign of maturity , the scepter as a sign of power and sometimes with an olive branch . It is often portrayed in the presence of the imperial figure , ie the emperor shaking hands as a sign of harmony or only hope for such a harmony between the parties, as it appears on a sestertius of Commodus RIC III 549 , a similar scene is found on a sestertius of Hadrian RIC II 968, but here also appears the figure of Rome holding her hands on those imperial and Senate that huddle . On a golden age of Trajan takes on a quasi-religious while sacrificing on an altar in front of the Genius of the Roman People (RIC 374). E ‘ instead of a lone Caracalla Antoninianus RIC 246 and a golden Commodus RIC 157a . The inscription Genivs SENATVS confirms that the embodiment in question is precisely that of the Roman Senate .
In contrast to what was seen for the imperial emissions , the Senate of Rome autonomous provincial emissions is depicted with a portrait male youth with medium length hair type Genio Populi Romani or Bonus Eventus , sometimes the picture is instead purely feminine and l ‘ hairstyle becomes similar to that of Plotina , wife of Trajan, or that of Longina Domitia , wife of Domitian as it appears on the issues of mint Apollonis in Lydia (fig. 14).

The legends that accompany the portrait in emissions are almost independent of the provincial type CYNKΛHTOC, ΣYNKΛHTOC, IERA CYNKΛHTOC, ΘEON CYNKΛHTON, ΣYNKΛHTON or ΘEON CYNKΛHTOY and leave no doubt on the identification. The appeal is therefore the authority of Rome through his organ very representative, who takes on a sacred (IEPA) or divine (ΘEON). As mentioned above, the period Flavio brand the passage from the use of ΘEOΣ to IEPA.

A large bronze issued to Mallus in Cilicia (BMC 30, Levante 1286) portrays the personification with head veiled in conjunction enrollment SACRED SINATVS (fig. 15). In this case, even though the Senate is in the masculine gender, the personification is typically feminine boulh in greek is in fact female and perhaps the engraver of this type did not know Latin well (considering also the obvious corruption of SENATVS in SINATVS) and has remade the genre greek. A similar issue shows instead the legend SACER SENATVS (Ovens n. 537).

How to interpret the presence of this representation emission greek imperial is not easy. It is probably limited to believe that confirmation of the subjection of the Greek cities in Rome were confirmed by the presence of a call to the Senate, since over time the importance of the same was gradually decreasing, while his cult in the provinces remained almost unchanged. It should not be forgotten that the Roman Senate assumes emissions pseudo autonomous on a religious or divine, or IEPA ΘEON (the Senate is the only cult that was called both divine and sacred), and this probably has nothing to do with the control politician of the provinces. “The deification and the consecration of the Roman Senate are a product of the school of thought of the Eastern world, who wants to be surrounded by a halo and be the object of worship every manifestation of human power, as this is considered emanation of divine power” (Forni, 1954).

Kütahya is a city in western Turkey with 237,804 inhabitants (2011 estimate), lying on the Porsuk river, at 969 metres above sea level. It is the capital of Kütahya Province, inhabited by some 564,294 people (2011 estimate). The region of Kütahya has large areas of gentle slopes with agricultural land culminating in high mountain ridges to the north and west. The city’s Greek name was Kotyaion, Latinized in Roman times as Cotyaeum.

The ancient world knew present-day Kütahya as Cotyaeum. It became part of the Roman province of Phrygia Salutaris, but in about 820 became the capital of the new province of Phrygia Salutaris III. Its bishopric thus changed from being a suffragan of Synnada to a metropolitan see, although with only three suffragan sees according to the Notitia Episcopatuum of Byzantine Emperor Leo VI the Wise (886-912), which is dated to around 901-902. According to the 6th-century historian John Malalas, Cyrus of Panopolis, who had been prefect of the city of Constantinople, was sent there as bishop by Emperor Theodosius II (408-50), after four bishops of the city had been killed. (Two other sources make Cyrus bishop of Smyrna instead.) The bishopric of Cotyaeum was headed in 431 by Domnius, who attended the Council of Ephesus, and in 451 by Marcianus, who was at the Council of Chalcedon. A source cited by Le Quien says that a bishop of Cotyaeum named Eusebius was at the Second Council of Constantinople in 553. Cosmas was at the Third Council of Constantinople in 680-681. Ioannes, a deacon, represented an unnamed bishop of Cotyaeum at the Trullan Council in 692. Bishop Constantinus was at the Second Council of Nicaea in 692, and Bishop Anthimus at the Photian Council of Constantinople (879), No longer a residential bishopric, Cotyaeum is today listed by the Catholic Church as a titular see.

Under the reign of Byzantine Emperor Justinian I the town was fortified with a double-line of walls and citadel. In 1071 Cotyaeum (or Kotyaion) fell to the Seljuk Turks and later switched hands, falling successively to the Crusaders, Germiyanids, and Timur-Leng (Tamerlane), until finally being incorporated into the Ottoman Empire in 1428. During this time a large number of Christian Armenians settled in Kotyaion/Kütahya, where they came to dominate the tile-making and ceramic-ware production. Kütahya emerged as a renowned center for the Ottoman ceramic industry, producing tiles and faience for mosques, churches, and official buildings in places all over the Middle East. It was initially the center of Anatolia Eyalet till 1827, when Hüdavendigâr Eyalet was formed. It was later sanjak centre in Hüdavendigâr Vilayet in 1867. Troops of Ibrahim Pasha of Egypt briefly occupied it in 1833.

The fortifications of the city and its environs, which were vital to the security and economic prosperity of the region, were built and rebuilt from antiquity through the Ottoman Period. However, the dates assigned to the many periods of construction and the assessment of the military architecture are open to various interpretations.

At the end of the nineteenth century Kütahya’s population was counted at 120,333, of which 4,050 were Greeks, 2,533 Armenians, 754 Catholics, and the remainder Turks and other Muslims. Kütahya and the district itself were spared the ravages of the Armenian Genocide of 1915, when the Turkish governor, Faik Ali Bey, who was Kurdish in origin, went to extreme lengths to protect the Armenian population from being uprooted and sent away on death marches. However, this governor was removed from office in March 1916, and the city’s Armenian community suffered in the aftermath under the rule of his successor, Ahmet Mufit Bey. Kütahya was occupied by Greek troops on 17 July 1921 after Battle of Kütahya-Eskişehir during Turkish War of Independence and captured in ruins^{[citation needed]} after the Battle of Dumlupınar during the Great Offensive on 30 August 1922. The craft industry of Armenian ceramics in Jerusalem was started by Armenian ceramicist David Ohannessian [he], master of a Kütahya workshop between 1907 and 1915, who was deported from Kütahya in early 1916, during the Armenian genocide, and rediscovered, living as a refugee in Aleppo in 1918, by Sir Mark Sykes, a former patron, who connected him to the new Military Governor of Jerusalem, Sir Ronald Storrs and arranged for Ohannessian to travel to Jerusalem to participate in a planned British restoration of the Dome of the Rock.

In antiquity, Phrygia was a kingdom in the west central part of Anatolia, in what is now Turkey, centered on the Sakarya River.

During the heroic age of Greek mythology, several legendary kings were Phrygians: Gordias whose Gordian Knot would later be cut by Alexander the Great, Midas who turned whatever he touched to gold, and Mygdon who warred with the Amazons. According to Homer’s Iliad, the Phrygians were close allies of the Trojans and participants in the Trojan War against the Achaeans. Phrygian power reached its peak in the late 8th century BC under another, historical, king: Midas, who dominated most of western and central Anatolia and rivaled Assyria and Urartu for power in eastern Anatolia. This later Midas was, however, also the last independent king of Phrygia before its capital Gordium was sacked by Cimmerians around 695 BC. Phrygia then became subject to Lydia, and then successively to Persia, Alexander and his Hellenistic successors, Pergamon, Rome and Byzantium. Phrygians were gradually assimilated into other cultures by the early medieval era, and after the Turkish conquest of Anatolia the name Phrygia passed out of usage as a territorial designation.