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Gallienus
–
Roman Emperor
: 253-268 A.D. –
Silvered Bronze Antoninianus 21mm (3.34 grama) Struck at the mint of Mediolanum circa 260-268
A.D.
Reference: RIC 572k, C 265 –
GALLIENVSAVG – Radiate head right.
FORTVNAREDVX –
Fortuna
standing left, holding cornucopia and rudder.
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The cornucopia (from Latin cornu copiae) or horn of plenty
is a symbol of abundance and nourishment, commonly a large horn-shaped container
overflowing with produce, flowers, nuts, other edibles, or wealth in some form.
Originating in
classical antiquity
, it has continued as a
symbol in
Western art
, and it is particularly associated
with the
Thanksgiving
holiday in
North America
.
Allegorical
depiction of the Roman
goddess
Abundantia
with a cornucopia, by
Rubens
(ca. 1630)
In Mythology
Mythology
offers multiple
explanations of the origin
of the cornucopia.
One of the best-known involves the birth and nurturance of the infant
Zeus, who had to be hidden from his devouring father
Cronus
. In a cave on
Mount Ida
on the island of
Crete
, baby Zeus was cared for and protected by
a number of divine attendants, including the goat
Amalthea
(“Nourishing Goddess”), who fed him
with her milk. The suckling future king of the gods had unusual abilities and
strength, and in playing with his nursemaid accidentally broke off one of her
horns
, which then had the divine power to
provide unending nourishment, as the foster mother had to the god.
In another myth, the cornucopia was created when
Heracles
(Roman
Hercules
) wrestled with the river god
Achelous
and wrenched off one of his horns;
river gods were sometimes depicted as horned. This version is represented in the
Achelous and Hercules
mural painting
by the
American Regionalist
artist
Thomas Hart Benton
.
The cornucopia became the attribute of several
Greek
and
Roman deities
, particularly those associated
with the harvest, prosperity, or spiritual abundance, such as personifications
of Earth (Gaia
or
Terra
); the child
Plutus
, god of riches and son of the grain
goddess Demeter
; the
nymph
Maia
; and
Fortuna
, the goddess of luck, who had the power
to grant prosperity. In
Roman Imperial cult
, abstract Roman deities who
fostered peace (pax
Romana) and prosperity were also depicted with a cornucopia,
including Abundantia
, “Abundance” personified, and
Annona
, goddess of the
grain supply to the city of Rome
.
Pluto
, the classical ruler of the underworld in
the
mystery religions
, was a giver of agricultural,
mineral and spiritual wealth, and in art often holds a cornucopia to distinguish
him from the gloomier Hades
, who holds a
drinking horn
instead.
Modern depictions
In modern depictions, the cornucopia is typically a hollow, horn-shaped
wicker basket filled with various kinds of festive
fruit
and
vegetables
. In North America, the cornucopia
has come to be associated with
Thanksgiving
and the harvest. Cornucopia is
also the name of the annual November Wine and Food celebration in
Whistler
, British Columbia, Canada. Two
cornucopias are seen in the
flag
and
state seal
of
Idaho
. The Great
Seal
of
North Carolina
depicts Liberty standing and
Plenty holding a cornucopia. The coat of arms of
Colombia
,
Panama
,
Peru and
Venezuela
, and the Coat of Arms of the State of
Victoria, Australia
, also feature the
cornucopia, symbolising prosperity.
The horn of plenty is used on body art and at Halloween, as it is a symbol of
fertility, fortune and abundance.
-
Base of a statue of
Louis XV of France
Fortuna (Latin:
Fortūna, equivalent to the
Greek
goddess
Tyche
) was the goddess of fortune and
personification
of
luck in
Roman religion
. She might bring good luck or
bad: she could be represented as veiled and blind, as in modern depictions of
Justice
, and came to represent life’s
capriciousness. She was also a goddess of
fate
: as Atrox Fortuna, she claimed the
young lives of the
princeps
Augustus
‘ grandsons
Gaius
and
Lucius
, prospective heirs to the Empire.
Her father was said to be Jupiter and like him, she could also be bountiful .
As
Annonaria
she protected grain supplies.
June 11 was sacred to her: on June 24 she was given cult at the festival of
Fors Fortuna
.
Cult
Fortuna and Pontos
Fortuna’s Roman cult was variously attributed to
Servius Tullius
– whose exceptional good
fortune suggested their sexual intimacy – and to
Ancus Marcius
. The two earliest temples
mentioned in Roman Calendars were outside the city, on the right bank of the
Tiber (in Italian
Trastevere
). The first temple dedicated to Fors
was attributed to the Etruscan Servius Tullius, while the second is known to
have been built in 293 BC as the fulfilment of a Roman promise made during later
Etruscan wars
[6]
The date of dedication of her temples was 24 June, or Midsummer’s Day, when
celebrants from Rome annually floated to the temples downstream from the city.
After undisclosed rituals they then rowed back, garlanded and inebriated.[7]
Also Fortuna had a temple at the
Forum Boarium
. Here Fortuna was twinned with
the cult of
Mater Matuta
(the goddesses shared a festival
on 11 June), and the paired temples have been revealed in the excavation beside
the church of
Sant’Omobono
: the cults are indeed archaic in
date.[8]
Fortuna Primigenia of
Praeneste
was adopted by Romans at the end of
3rd BC in an important cult of Fortuna Publica Populi Romani (the
Official Good Luck of the Roman People) on the
Quirinalis
outside the
Porta Collina
.[9]
No temple at Rome, however, rivalled the magnificence of the Praenestine
sanctuary.
Fortuna’s identity as personification of chance events was closely tied to
virtus
(strength of character). Public
officials who lacked virtues invited ill-fortune on themselves and Rome:
Sallust
uses the infamous
Catiline
as illustration – “Truly, when in the
place of work, idleness, in place of the
spirit of measure and equity
, caprice and pride
invade, fortune is changed just as with morality”.
Fortuna lightly balances the
orb
of sovereignty between thumb
and finger in a Dutch painting of ca 1530
(Musée
des Beaux-Arts de Strasbourg)
An oracle
at the
Temple of Fortuna Primigena
in
Praeneste
used a form of divination in which a
small boy picked out one of various futures that were written on
oak
rods. Cults to Fortuna in her many forms are attested throughout the Roman
world. Dedications have been found to Fortuna Dubia (doubtful fortune),
Fortuna Brevis (fickle or wayward fortune) and Fortuna Mala (bad
fortune).
She is found in a variety of domestic and personal contexts. During the early
Empire, an amulet from the
House of Menander
in
Pompeii
links her to the Egyptian goddess
Isis, as Isis-Fortuna.[11]
She is functionally related to the God
Bonus Eventus
,[12]
who is often represented as her counterpart: both appear on
amulets
and intaglio
engraved gems
across the Roman world.
Her name seems to derive from Vortumna (she who revolves the year).[citation
needed]
The earliest reference to
the Wheel of Fortune
, emblematic of the endless
changes in life between prosperity and disaster, is from 55 BC. In
Seneca
‘s tragedy Agamemnon, a chorus
addresses Fortuna in terms that would remain almost proverbial, and in a high
heroic ranting mode that Renaissance writers would emulate:
“O Fortune, who dost bestow the throne’s high boon with mocking hand, in
dangerous and doubtful state thou settest the too exalted. Never have
sceptres obtained calm peace or certain tenure; care on care weighs them
down, and ever do fresh storms vex their souls. …great kingdoms sink
of their own weight, and Fortune gives way ‘neath the burden of herself.
Sails swollen with favouring breezes fear blasts too strongly theirs;
the tower which rears its head to the very clouds is beaten by rainy
Auster
…. Whatever Fortune has raised
on high, she lifts but to bring low. Modest estate has longer life; then
happy he whoe’er, content with the common lot, with safe breeze hugs the
shore, and, fearing to trust his skiff to the wider sea, with
unambitious oar keeps close to land.”
Ovid
‘s description is typical of Roman
representations: in a letter from exile
he reflects ruefully on the “goddess who admits by her unsteady wheel her
own fickleness; she always has its apex beneath her swaying foot.”
Middle Ages
Fortuna did not disappear from the popular imagination with the ascendancy of
Christianity by any means.
Saint Augustine
took a stand against her
continuing presence, in the
City of God
: “How, therefore, is she good,
who without discernment comes to both the good and to the bad? …It profits one
nothing to worship her if she is truly fortune… let the bad worship
her…this supposed deity”. In the 6th century, the
Consolation of Philosophy
, by statesman and
philosopher
Boethius
, written while he faced execution,
reflected the Christian theology of casus, that the apparently random and
often ruinous turns of Fortune’s Wheel are in fact both inevitable and
providential, that even the most coincidental events are part of God’s hidden
plan which one should not resist or try to change. Fortuna, then, was a servant
of God,[18]
and events, individual decisions, the
influence of the stars
were all merely vehicles
of Divine Will. In succeeding generations Boethius’ Consolation was
required reading for scholars and students. Fortune crept back in to popular
acceptance, with a new iconographic trait, “two-faced Fortune”, Fortuna
bifrons; such depictions continue into the 15th century.
Albrecht Dürer
‘s engraving of
Fortuna, ca 1502
The ubiquitous image of
found throughout the
Middle Ages and beyond was a direct legacy of the second book of Boethius’s
Consolation. The Wheel appears in many renditions from tiny miniatures in
manuscripts
to huge stained glass windows in
cathedrals, such as at
Amiens
. Lady Fortune is usually represented as
larger than life to underscore her importance. The wheel characteristically has
four shelves, or stages of life, with four human figures, usually labeled on the
left regnabo (I shall reign), on the top regno (I reign) and is
usually crowned, descending on the right regnavi (I have reigned) and the
lowly figure on the bottom is marked sum sine regno (I have no kingdom).
Medieval representations of Fortune emphasize her duality and instability, such
as two faces side by side like
Janus
; one face smiling the other frowning;
half the face white the other black; she may be blindfolded but without scales,
blind to justice. She was associated with the
cornucopia
, ship’s rudder, the ball and the
wheel. The cornucopia is where plenty flows from, the Helmsman’s rudder steers
fate, the globe symbolizes chance (who gets good or bad luck), and the wheel
symbolizes that luck, good or bad, never lasts.
Fortune would have many influences in cultural works throughout the Middle
Ages. In
Le Roman de la Rose
, Fortune frustrates the
hopes of a lover who has been helped by a personified character “Reason”. In
Dante’s
Inferno
(vii.67-96)
Virgil
explains the nature of Fortune, both a
devil and a ministering angel, subservient to God.
Boccaccio
‘s De Casibus Virorum Illustrium
(“The Fortunes of Famous Men”), used by
John Lydgate
to compose his
Fall of Princes
, tells of many where the
turn of Fortune’s wheel brought those most high to disaster, and Boccaccio essay
De remedii dell’una e dell’altra Fortuna, depends upon Boethius for the
double nature of Fortuna. Fortune makes her appearance in
Carmina Burana
(see image). The
Christianized Lady Fortune is not autonomous: illustrations for Boccaccio’s
Remedii show Fortuna enthroned in a triumphal car with reins that lead to
heaven,[20]
and appears in chapter 25 of Machiavelli’s
The Prince
, in which he says Fortune only
rules one half of men’s fate, the other half being of their own will.
Machiavelli reminds the reader that Fortune is a woman, that she favours a
strong, or even violent hand, and that she favours the more aggressive and bold
young man than a timid elder. Even
Shakespearee
was no stranger to Lady Fortune:
- When in disgrace with Fortune and men’s eyes
- I all alone beweep my outcast state … —
Sonnet 29
Pars Fortuna in
Astrology
llustration by Al-Biruni (973-1048) of different phases of the moon,
from the Persian Kitab al-tafhim
In Astrology
the term ‘Pars Fortuna’ represents a
mathematical point in the
zodiac
derived by the longitudinal positions of
the Sun
,
Moon and
Ascendant
(Rising sign) in the birth chart of
an individual. It represents an especially beneficial point in the horoscopic
chart. In
Arabic
Astrology
, this point is called
Arabian Parts
.
The procedure followed for fixing one’s Pars Fortuna in ancient and
traditional astrology depended on the time of birth, viz., during daylight or
night time (whether the Sun was above or below the
horizon
). In modern
western astrology
the day time formula only was
used for many years, but with more knowledge of ancient astrology, the two
calculation methods are now often used.
The formula for calculating the day time Part of Fortune (PF) is (using the
360 degree positions for each point):
PF = Ascendant + Moon
–
Sun
The formula for the night-time Part of Fortune is PF = Ascendant + Sun – Moon
Each calculation method results in a different
zodiac
position for the
Part of Fortune
.
Al Biruni
(973 – 1048), an 11th-century
mathematician, astronomer and scholar, who was the greatest proponent of this
system of prediction, listed a total of 97 Arabic Parts, which were widely used
for astrological consultations. Paul Vachier has prepared an Arabic Parts
Calculator for all the Arabic Parts.
Gallienus (Latin:
Publius Licinius Egnatius Gallienus Augustus;
c. 218 – 268) was
Roman Emperor
with his father
Valerian
from 253 to 260 and alone from 260 to
268. He ruled during the
Crisis of the Third Century
that nearly caused
the collapse of the empire. While he won a number of military victories, he was
unable to prevent the secession of important provinces.
Life
Rise to power
The exact birth date of Gallienus is unknown. The Greek chronicler
John Malalas
and the Epitome de Caesaribus
report that he was about 50 years old at the time of his death, meaning he was
born around 218. He was the son of emperor
Valerian
and
Mariniana
, who may have been of senatorial
rank, possibly the daughter of
Egnatius Victor Marinianus
, and his brother was
Valerianus Minor
. Inscriptions on coins connect
him with Falerii
in
Etruria
, which may have been his birthplace; it
has yielded many inscriptions relating to his mother’s family, the Egnatii.[3]
Gallienus married
Cornelia Salonina
about ten years before his
accession to the throne. She was the mother of three princes:
Valerian II
, who died in 258;
Saloninus
, who was named co-emperor but was
murdered in 260 by the army of general Postumus; and
Marinianus
, who was killed in 268, shortly
after his father was assassinated.
When
Valerian
was proclaimed Emperor on 22 October
253, he asked the
Senate
to ratify the elevation of Gallienus to
Caesar and
Augustus
. He was also designated
Consul Ordinarius
for 254. As
Marcus Aurelius
and his adopted brother
Lucius Verus
had done a century earlier,
Gallienus and his father divided the Empire. Valerian left for the East to stem
the Persian threat, and Gallienus remained in Italy to repel the Germanic tribes
on the Rhine
and
Danube
.
Division of the empire
had become necessary due
to its sheer size and the numerous threats it faced, and it facilitated
negotiations with enemies who demanded to communicate directly with the emperor.
Early
reign and the revolt of Ingenuus
Gallienus spent most of his time in the provinces of the Rhine area (Germania
Inferior,
Germania Superior
,
Raetia
, and
Noricum
), though he almost certainly visited
the Danube
area and
Illyricum
during 253 to 258. According to
Eutropius and Aurelius Victor, he was particularly energetic and successful in
preventing invaders from attacking the German provinces and Gaul, despite the
weakness caused by Valerian’s march on Italy against
Aemilianus
in 253. According to numismatic
evidence, he seems to have won many victories there, and a victory in
Roman Dacia
might also be dated to that period.
Even the hostile Latin tradition attributes success to him at this time.
In 255 or 257, Gallienus was made Consul again, suggesting that he briefly
visited Rome on those occasions, although no record survives. During his Danube
sojourn (Drinkwater suggests in 255 or 256), he proclaimed his elder son
Valerian II
Caesar and thus official heir to
himself and Valerian I; the boy probably joined Gallienus on campaign at that
time, and when Gallienus moved west to the Rhine provinces in 257, he remained
behind on the Danube as the personification of Imperial authority.
Sometime between 258 and 260 (the exact date is unclear), while Valerian was
distracted with the ongoing invasion of Shapur in the East, and Gallienus was
preoccupied with his problems in the West,
Ingenuus
, governor of at least one of the
Pannonian provinces, took advantage and declared himself emperor. Valerian II
had apparently died on the Danube, most likely in 258. Ingenuus may have been
responsible for that calamity. Alternatively, the defeat and capture of Valerian
at the
battle of Edessa
may have been the trigger for
the subsequent revolts of Ingenuus,
Regalianus
, and
Postumus
. In any case, Gallienus reacted with
great speed. He left his son
Saloninus
as Caesar at
Cologne
, under the supervision of Albanus (or
Silvanus) and the military leadership of Postumus. He then hastily crossed the
Balkans
, taking with him the new cavalry corps
(comitatus) under the command of
Aureolus
and defeated Ingenuus at
Mursa
or
Sirmium
.The victory must be attributed mainly
to the cavalry and its brilliant commander. Ingenuus was killed by his own
guards or committed suicide by drowning himself after the fall of his capital,
Sirmium.
Invasion of the
Alamanni
A major invasion by the
Alemanni
and other Germanic tribes occurred
between 258 and 260 (it is hard to fix the precise date of these
events),probably due to the vacuum left by the withdrawal of troops supporting
Gallienus in the campaign against Ingenuus.
Franks
broke through the lower Rhine, invading
Gaul, some reaching as far as southern Spain, sacking Tarraco (modern
Tarragona
).The Alamanni invaded, probably
through
Agri Decumates
(an area between the upper Rhine
and the upper Danube), likely followed by the
Juthungi
. After devastating Germania Superior
and Raetia (parts of southern
France
and
Switzerland
), they entered Italy, the first
invasion of the Italian peninsula, aside from its most remote northern regions,
since Hannibal
500 years before. When invaders
reached the outskirts of Rome, they were repelled by an improvised army
assembled by the Senate, consisting of local troops (probably prǣtorian guards)
and the strongest of the civilian population.On their retreat through northern
Italy, they were intercepted and defeated in the
battle of Mediolanum
(near present day
Milan
) by Gallienus’ army, which had advanced
from Gaul, or from the Balkans after dealing with the Franks.The battle of
Mediolanum was decisive, and the Alamanni didn’t bother the empire for the next
ten years. The Juthungi managed to cross the Alps with their valuables and
captives from Italy. An historian in the 19th century suggested that the
initiative of the Senate gave rise to jealousy and suspicion by Gallienus, thus
contributing to his exclusion of senators from military commands.
The revolt of
Regalianus
Around the same time,
Regalianus
, a military commander of
Illyricum
, was proclaimed Emperor. The reasons
for this are unclear, and the Historia Augusta (almost the sole resource
for these events) does not provide a credible story. It is possible the seizure
can be attributed to the discontent of the civilian and military provincials,
who felt the defense of the province was being neglected.
Regalianus held power for some six months and issued coins bearing his image.
After some success against the
Sarmatians
, his revolt was put down by the
invasion of Roxolani
into
Pannonia
, and Regalianus himself was killed
when the invaders took the city of
Sirmium
. There is a suggestion that Gallienus
invited Roxolani to attack Regalianus, but other historians dismiss the
accusation.It is also suggested that the invasion was finally checked by
Gallienus near Verona
and that he directed the restoration of
the province, probably in person.
Capture of Valerian, revolt of Macrianus
In the East, Valerian was confronted with serious troubles. A band of
Scythians
set a naval raid against
Pontus
, in the northern part of modern Turkey.
After ravaging the province, they moved south into
Cappadocia
. Valerian led troops to intercept
them but failed, perhaps because of a plague that gravely weakened his army, as
well as the contemporary invasion of northern
Mesopotamia
by
Shapur I
, ruler of the
Sassanid Empire
.
In 259 or 260, the Roman army was defeated in the
Battle of Edessa
, and Valerian was taken
prisoner. Shapur’s army raided
Cilicia
and
Cappadocia
(in present day
Turkey
), sacking, as Shapur’s inscriptions
claim, 36 cities. It took a rally by an officer
Callistus
(Balista), a fiscal official named
Fulvius Macrianus
, the remains of the Eastern
Roman legions, and
Odenathus
and his
Palmyrene
horsemen to turn the tide against
Shapur. The Persians were driven back, but Macrianus proclaimed his two sons
Quietus
and
Macrianus
(sometimes misspelled Macrinus) as
emperors. Coins struck for them in major cities of the East indicate
acknowledgement of the usurpation. The two Macriani left Quietus, Ballista, and,
presumably, Odenathus to deal with the Persians while they invaded Europe with
an army of 30,000 men, according to the Historia Augusta. At first they
met no opposition. The Pannonian legions joined the invaders, being resentful of
the absence of Gallienus. He sent his successful commander Aureolus against the
rebels, however, and the decisive battle was fought in the spring or early
summer of 261, most likely in Illyricum, although
Zonaras
locates it in Pannonia. In any case,
the army of the usurpers surrendered, and their two leaders were killed.
In the aftermath of the battle, the rebellion of Postumus had already
started, so Gallienus had no time to deal with the rest of the usurpers, namely
Balista and Quietus. He came to an agreement with Odenathus, who had just
returned from his victorious Persian expedition. Odenathus received the title of
dux Romanorum and besieged the usurpers, who were based at
Emesa
. Eventually, the people of Emesa killed
Quietus, and Odenathus arrested and executed Balista about November 261.
The revolt of Postumus
After the defeat at Edessa, Gallienus lost control over the provinces of
Britain, Spain, parts of Germania, and a large part of Gaul when another
general, Postumus
, declared his own realm (usually known
today as the
Gallic Empire
). The revolt partially coincided
with that of
Macrianus
in the East. Gallienus had installed
his son Saloninus and his guardian,
Silvanus
, in Cologne in 258. Postumus, a
general in command of troops on the banks of the Rhine, defeated some raiders
and took possession of their spoils. Instead of returning it to the original
owners, he preferred to distribute it amongst his soldiers. When news of this
reached Silvanus, he demanded the spoils be sent to him. Postumus made a show of
submission, but his soldiers mutinied and proclaimed him Emperor. Under his
command, they besieged Cologne, and after some weeks the defenders of the city
opened the gates and handed Saloninus and Silvanus to Postumus, who had them
killed. The dating of these events is not accurate, but they apparently occurred
just before the end of 260. Postumus claimed the consulship for himself and one
of his associates, Honoratianus, but according to D.S. Potter, he never tried to
unseat Gallienus or invade Italy.
Upon receiving news of the murder of his son, Gallienus began gathering
forces to face Postumus. The invasion of the Macriani forced him to dispatch
Aureolus with a large force to oppose them, however, leaving him with
insufficient troops to battle Postumus. After some initial defeats, the army of
Aureolus, having defeated the Macriani, rejoined him, and Postumus was expelled.
Aureolus was entrusted with the pursuit and deliberately allowed Postumus to
escape and gather new forces. Gallienus returned in 263 or 265 and surrounded
Postumus in an unnamed Gallic city. During the siege, Gallenus was severely
wounded by an arrow and had to leave the field. The standstill persisted until
the death of Gallienus, and the
Gallic Empire
remained independent until 274.
The revolt of
Aemilianus
In 262, the mint in
Alexandria
started to again issue coins for
Gallienus, demonstrating that Egypt had returned to his control after
suppressing the revolt of the Macriani. In spring of 262, the city was wrenched
by civil unrest as a result of a new revolt. The rebel this time was the prefect
of Egypt,
Lucius Mussius Aemilianus
, who had already
given support to the revolt of the Macriani. The correspondence of bishop
Dionysius of Alexandria
provides a colourful
commentary on the sombre background of invasion, civil war, plague, and famine
that characterized this age.
Knowing he could not afford to lose control of the vital Egyptian granaries,
Gallienus sent his general Theodotus against Aemilianus, probably by a naval
expedition. The decisive battle probably took place near Thebes, and the result
was a clear defeat of Aemilianus. In the aftermath, Gallienus became Consul
three more times in 262, 264, and 266.
Herulian invasions, revolt of Aureolus, conspiracy and death
In the years 267–269, Goths and other barbarians invaded the empire in great
numbers. Sources are extremely confused on the dating of these invasions, the
participants, and their targets. Modern historians are not even able to discern
with certainty whether there were two or more of these invasions or a single
prolonged one. It seems that, at first, a major naval expedition was led by the
Heruli
starting from north of the
Black Sea
and leading in the ravaging of many
cities of Greece (among them,
Athens
and
Sparta
). Then another, even more numerous army
of invaders started a second naval invasion of the empire. The Romans defeated
the barbarians on sea first. Gallienus’ army then won a battle in
Thrace
, and the Emperor pursued the invaders.
According to some historians, he was the leader of the army who won the great
Battle of Naissus
, while the majority believes
that the victory must be attributed to his successor,
Claudius II
.
In 268, at some time before or soon after the battle of Naissus, the
authority of Gallienus was challenged by
Aureolus
, commander of the cavalry stationed in
Mediolanum
(Milan),
who was supposed to keep an eye on
Postumus
. Instead, he acted as deputy to
Postumus until the very last days of his revolt, when he seems to have claimed
the throne for himself. The decisive battle took place at what is now
Pontirolo Nuovo
near Milan; Aureolus was
clearly defeated and driven back to Milan. Gallienus laid siege to the city but
was murdered during the siege. There are differing accounts of the murder, but
the sources agree that most of Gallienus’ officials wanted him dead. According
to the
Historia Augusta
, an unreliable source compiled
long after the events it describes, a conspiracy was led by the commander of the
guard
Aurelius Heraclianus
and Marcianus.
Cecropius, commander of the Dalmatians, spread the word that the forces of
Aureolus were leaving the city, and Gallienus left his tent without his
bodyguard, only to be struck down by Cecropius.One version has Claudius selected
as Emperor by the conspirators, another chosen by Gallienus on his death bed;
the Historia Augusta was concerned to substantiate the descent of the
Constantinian dynasty
from Claudius, and this
may explain its accounts, which do not involve Claudius in the murder. The other
sources (Zosimus
i.40 and
Zonaras
xii.25) report that the conspiracy was
organized by Heraclianus, Claudius, and
Aurelian
.
According to Aurelius Victor and Zonaras, on hearing the news that Gallienus
was dead, the Senate in Rome ordered the execution of his family (including his
brother Valerianus and son Marinianus) and their supporters, just before
receiving a message from Claudius to spare their lives and deify his
predecessor.
Arch of Gallienus
in Rome, 262 –
dedicated to, rather than built by, Gallienus.
Legacy
Gallienus was not treated favorably by ancient historians, partly due to the
secession of Gaul and
Palmyra
and his inability to win them back.
According to modern scholar Pat Southern, some historians now see him in a more
positive light.Gallienus produced some useful reforms. He contributed to
military history as the first to commission primarily
cavalry
units, the
Comitatenses
, that could be dispatched anywhere
in the Empire in short order. This reform arguably created a precedent for the
future emperors
Diocletian
and
Constantine I
.
The biographer
Aurelius Victor
reports that Gallienus forbade
senators
from becoming military commanders.
This policy undermined senatorial power, as more reliable
equestrian
commanders rose to prominence. In
Southern’s view, these reforms and the decline in senatorial influence not only
helped Aurelian to salvage the Empire, but they also make Gallienus one of the
emperors most responsible for the creation of the
Dominate
, along with
Septimius Severus
, Diocletian, and Constantine
I.
By portraying himself with the attributes of the gods on his coinage,
Gallienus began the final separation of the Emperor from his subjects.A late
bust of Gallienus (see above) depicts him with a largely blank face, gazing
heavenward, as seen on the famous stone head of
Constantine I
. One of the last rulers of Rome
to be theoretically called “Princeps”, or First Citizen, Gallienus’ shrewd
self-promotion assisted in paving the way for those who would be addressed with
the words “Dominus et Deus” (Lord and God).
-
Antoninianus
issued to celebrate
LEG II ITAL VII P VII F, “ItalicaLegio
II seven
times faithful and loyal.”
-
Antoninianus issued to celebrate LEG III ITAL VI P VI F,
“ItalicaLegio
III six times
faithful and loyal.”
-
Antoninianus issued to celebrate LEG VII MAC VI P VI F,
“MacedonicaLegio
VII six
times faithful and loyal.”
-
Antoninianus issued to celebrate LEG VII CLA VI P VI F,
“ClaudiaLegio
VII six
|
