Item: i68190

 Authentic Ancient Coin of:

Eudoxia – Roman Empress: 395-404 A.D.
Bronze AE3 15mm (3.31 grams) Cyzicus mint, struck circa 401-403 A.D.
Reference: RIC X 103; LRBC 2589.
AEL EVDOXIA AVG, diademed draped bust right, crowned by hand of God “Manus Dei”.
SALVS REIPVBLICAE / SMKA, Victory seated right on cuirass, pointing one hand at a shield inscribed with the Chi-Rho, supporting it on a column with her other hand.

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The Chi Rho is one of the earliest forms of christogram, and is used by some Christians. It is formed by superimposing the first two (capital) letters chi and rho (ΧΡ) of the Greek word “ΧΡΙΣΤΟΣ” = KRistos = Christ in such a way to produce the monogram. Although not technically a Christian cross, the Chi-Rho invokes the authority of Jesus, as well as symbolising his status as the Christ.

The Chi-Rho symbol was also used by pagan Greek scribes to mark, in the margin, a particularly valuable or relevant passage; the combined letters Chi and Rho standing for chrēston, meaning “good.” Some coins of Ptolemy III Euergetes (r. 246-222 BC) were marked with a Chi-Rho.

The Chi-Rho symbol was used by the Roman emperor Constantine I (r. 306-337) as part of a military standard (vexillum), Constantine’s standard was known as the Labarum. Early symbols similar to the Chi Rho were the Staurogram () and the IX monogram ().

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.

Aelia Eudoxia (died 6 October 404) was the Empress consort of the Byzantine Emperor Arcadius.

She was a daughter of Flavius Bauto, a Romanised Frank who served as magister militum in the Western Roman army during the 380s. The identity of her father is mentioned by Philostorgius. The fragmentary chronicle of John of Antioch, a 7th-century monk formerly identified with John of the Sedre, Syrian Orthodox Patriarch of Antioch considers Bauto to have also fathered Arbogast. The relation is not accepted by modern historians. The History of the Later Roman Empire from the Death of Theodosius I to the Death of Justinian (1923) by J. B. Bury and the historical study Theodosian Empresses: Women and Imperial Dominion in Late Antiquity (1982) by Kenneth Holum consider her mother to be Roman and Eudoxia to be a “semibarbara”, half-barbarian. However the primary sources are silent on her maternal ancestry.

Early life

Aelia Eudoxia’s father was last mentioned as Roman Consul with Arcadius in 385 and was already deceased by 388. According to Zosimus, Eudoxia started her life in Constantinople as a household member of Promotus, magister militum of the Eastern Roman Empire. She is presumed to have been orphaned at the time of her arrival  Her entry into the household of Promotus may indicate a friendship of the two magisters or a political alliance.

Promotus died in 391 and according to Zosimus, he was survived by his widow Marsa and two sons, Arcadius and his younger brother Honorius, who were raised alongside the sons and co-emperors of Theodosius I. Zosimus asserts that Eudoxia lived alongside one of the surviving sons in Constantinople and is assumed to have already been acquainted with Arcadius during his years as junior partner to his father. Eudoxia was educated by Pansophius, who was later promoted to bishop of Nicomedia in 402.

Marriage

On 17 January 395, Theodosius I succumbed to death by oedema in Milan. Arcadius succeeded him in the Eastern Roman Empire and Honorius in the Western Roman Empire. Arcadius was effectively placed under the control of Rufinus, Praetorian prefect of the East. Rufinus reportedly intended to marry his daughter to Arcadius and establish his own relation to the Theodosian dynasty. Bury considers that “once the Emperor’s father-in‑law he [Rufinus] might hope to become an Emperor himself.”

However Rufinus was distracted by a conflict with Stilicho, magister militum of the West. The wedding of Eudoxia to Arcadius was orchestrated by Eutropius, one of the eunuch officials serving in the Great Palace of Constantinople. The marriage took place on 27 April 395, without the knowledge or consent of Rufinus. For Eutropius it was an attempt to increase his own influence over the emperor and hopefully ensure the loyalty of the new empress to himself. Rufinus had been an enemy of Promotus and the surviving household of the magister militum, including Eudoxia, might have been eager to undermine him. Arcadius himself may have been motivated in asserting his own will over that of his regent. Zosimus reports that Arcadius was also influenced by the extraordinary beauty of his bride. Arcadius was approximately eighteen years old and Eudoxia may be presumed to be of an equivalent age.

Empress consort

In the decade between her marriage and her death, Eudoxia gave birth to five surviving children. A contemporary source known as pseudo-Martyrius also reports two stillbirths. The writer is considered to be Cosmas, supporter of John Chrysostom who attributed both events to punishment for the two exiles of John. Zosimus alleges that her son Theodosius was widely rumored to be the result of her affair with a courtier. Zosimus’ account of her life is generally hostile to Eudoxia and the accuracy of his tale is doubtful.

She and Gainas, the new magister militum, are considered to have played a part in the stripping of all offices and subsequent execution of Eutropius in 399. However the extent and nature of her involvement are disputed. Nevertheless, she seems to have increased her personal influence following his demise. She would also involve herself in legal matters, such as when the general Arbazacius bribed her in order that he avoid trial for his conduct during his campaign against the Isaurians. On 9 January 400, Eudoxia was officially given the title of an Augusta. She was then able to wear the purple paludamentum representing imperial rank and was depicted in Roman coinage. Official images of her in the manner similar to a male Augustus also went in circulation. Her brother-in-law Honorius would later complain to Arcadius about them reaching his own court.

The extent of her influence at matters of court and state has been a matter of debate among historians. Philostorgius considers her to be more intelligent than her husband but comments on her “barbarian arrogance”. Zosimus considers her strong-willed but ultimately manipulated by eunuchs at court and the women of her environment. Barbarians and Bishops: Army, Church, and State in the Age of Arcadius and Chrysostom (1990) by J. W. H. G. Liebeschuetz considers her influence overestimated in primary sources while The Cambridge Ancient History XIII. The Late Empire A.D. 337-425 (1998) reports her dominating the government between 400 and her death in 404.

In 403, Simplicius, Prefect of Constantinople, erected a statue dedicated to her on a column of porphyry and a base of marble. Arcadius renamed the town of Selymbria (Silivri) Eudoxiopolis after her, though this name did not survive.

Church policy

 John Chrysostom confronting Aelia Eudoxia, in a 19th-century painting by Jean-Paul Laurens.

Her role in the ecclesiastical affairs of her time is relatively well recorded. She became a patron to the faction of the Christian Church accepting the Nicene Creed and she was reported by Socrates of Constantinople to have financed nighttime anti-Arian processions in Constantinople. She also presided in public celebrations over the arrival of new relics of Christian martyrs to the city and joined nightly vigils over the remains by herself. She was consistently reported to act alone in religious matters and to have appeared alone in public. Arcadius remained remarkably absent from public events.

An interpretation is that Eudoxia had adopted the role of patron of the Church previously belonging to the Augusti from Constantine I onwards. Her role would bring her into conflict with John Chrysostom, the Patriarch of Constantinople. Their initial opposition may have been his protests over the fall from power and execution of Eutropius.

During his time as Archbishop John adamantly refused to host lavish social gatherings, which made him popular with the common people, but unpopular with wealthy citizens and the clergy. His reforms of the clergy were also unpopular with these groups. He told visiting regional preachers to return to the churches they were meant to be serving – without any payout.

At about the same time, Theophilus, the Patriarch of Alexandria, wanted to bring Constantinople under his sway and opposed John’s appointment to Constantinople. Being an opponent of Origen’s teachings, he accused John of being too partial to the latter’s teachings. Theophilus had disciplined four Egyptian monks (known as “the Tall Brothers”) over their support of Origen’s teachings. They fled to and were welcomed by John. John made another enemy in Eudoxia, who assumed (perhaps with justification) that his denunciations of extravagance in feminine dress were aimed at herself.

Depending on one’s outlook, John was either tactless or fearless when denouncing offences in high places. An alliance was soon formed against him by Eudoxia, Theophilus and others of his enemies. They held a synod in 403 (the Synod of the Oak) to charge John, in which his connection to Origen was used against him. It resulted in his deposition and banishment. He was called back by Arcadius almost immediately, as the people became “tumultuous” over his departure. There was also an earthquake the night of his arrest, which Eudoxia took for a sign of God’s anger, prompting her to ask Arcadius for John’s reinstatement.

Peace was short-lived. A silver statue of Eudoxia was erected near his cathedral. John denounced the dedication ceremonies. He spoke against her in harsh terms: “Again Herodias raves; again she is troubled; she dances again; and again desires to receive John’s head in a charger,” an allusion to the events surrounding the death of John the Baptist.

Once again John was banished, this time to the Caucasus in Armenia; he would not return from exile before his death in 407. Eudoxia would not survive long. Her seventh and last pregnancy ended in either a miscarriage or, according to pseudo-Martyrius, a second stillbirth. She was left bleeding and died of an infection shortly after. Pseudo-Martyrius celebrates her death and considers her a second Jezebel.

Children

Eudoxia and Arcadius had five known children. The main source about their births and deaths is the chronicle of Ammianus Marcellinus:

• Flacilla (born 17 June 397). Her birth was recorded by Ammianus Marcellinus. She predeceased her father. Only sibling not mentioned alive at his death in 408.
• Pulcheria (19 January 399 – 453). Married Marcian.
• Arcadia (3 April 400 – 444).
• Theodosius II (10 April 401 – 28 July 450).
• Marina (10 February 403 – 449).

If pseudo-Martyrius is to be believed, her two pregnancies (due late in 403 and late in 404, respectively) ended not in miscarriages, as previously supposed, but stillbirths, the second caused Eudoxia’s death from hemorrhaging and infection.