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Gratian – Roman Emperor: 367-383 A.D.
Bronze AE3 17mm (2.24 grams) Antioch mint, struck 378-383 A.D.
Reference: RIC IX 45a
D N GRATIANVS P F AVG, Pearl-diademed, draped, cuirassed bust right.
CONCORDIA AVG G G / Θ/Φ/K/ANTA, Roma, helmeted, seated facing, head left, holding globe and spear, the lower part of which is hidden by robe, left leg bare.
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In ancient Roman religionn, Roma was a female deity who personified the city of Rome and more broadly, the Roman state. “As personification, as goddess or as symbol, the name Roma stretches from classical Greece to Mussolini’s Fascist propaganda… Roma has been seen as a goddess, a whore, a near-saint, and as the symbol of civilization itself. She remains the oldest continuous political-religious symbol in Western civilization.” Ronald Mellor, Introduction, The goddess Roma.
The earliest certain cult to dea Roma was established at Smyrna in 195 BCE, probably to mark Rome’s successful alliance against Antiochus III. Mellor has proposed her cult as a form of religio-political diplomacy which adjusted traditional Graeco-Eastern monarchic honours to Republican mores: honours addressed to the divine personification of the Roman state acknowledged the authority of its offices, Republic and city as divine and eternal.
Democratic city-states such as Athens and Rhodes accepted Roma as analogous to their traditional cult personifications of the demos (ordinary people). In 189 BCE, Delphi and Lycia instituted festivals in her honour. Roma as “divine sponsor” of athletics and pan-Hellenic culture seems to have dovetailed neatly into a well-established and enthusiastic festival circuit, and temples to her were outnumbered by her civic statues and dedications. In 133 BCE Attalus III bequeathed the people and territories of Pergamon to Rome, as to a trusted ally and protector. The Pergamene bequest became the new Roman province of Asia, and Roma’s cult spread rapidly within it.
In Hellenistic religious tradition, gods were served by priests and goddesses by priestesses but Roma’s priesthood was male, perhaps in acknowledgment of the virility of Rome’s military power. Priesthood of the Roma cult was competed among the highest ranking local elites. In contrast to her putative “Amazonian” Roman original, Greek coinage depicts Roma in the “dignified and rather severe style” of a Greek goddess, often wearing a mural crown, or sometimes a Phrygian helmet. She is occasionally bareheaded. In this and later periods, she was often associated with Zeus (as guardian of oaths) and Fides (the personification of mutual trust). Her Eastern cult appealed for Rome’s loyalty and protection – there is no reason to suppose this as other than genuine (and diplomatically sound) respect. A panegyric to her survives, in five Sapphic stanzas attributed to Melinno. In Republican Rome and its Eastern colonae her cult was virtually non-existent.
Roma was thus absorbed into the earliest (Eastern) form of “Imperial cult” – or, from an Eastern viewpoint, the cult to Augustus was grafted onto their time-honoured cult to Roma. From here on, she increasingly took the attributes of an Imperial or divine consort to the Imperial divus, but some Greek coin types show her as a seated or enthroned authority, and the Imperial divus standing upright as her supplicant or servant.The Imperial cult arose as a pragmatic and ingenious response to an Eastern initiative. It blended and “renewed” ancient elements of traditional religions and Republican government to create a common cultural framework for the unification of Empire as a Principate. In the West, this was a novelty, as the Gauls, Germans and Celts had no native precedent for ruler cult or a Roman-style administration.
The foundation of the Imperial cult centre at Lugdunum introduced Roman models for provincial and municipal assemblies and government, a Romanised lifestyle, and an opportunity for local elites to enjoy the advantages of citizenship through election to Imperial cult priesthood, with an ara (altar) was dedicated to Roma and Augustus. Thereafter, Roma is well attested by inscriptions and coinage throughout the Western provinces. Literary sources have little to say about her, but this may reflect her ubiquity rather than neglect: in the early Augustan era, she may have been honoured above her living Imperial consort.
In the city of Rome itself, the earliest known state cult to dea Roma was combined with cult to Venus at the Hadrianic Temple of Venus and Roma. This was the largest temple in the city, probably dedicated to inaugurate the reformed festival of Parilia, which was known thereafter as the Romaea after the Eastern festival in Roma’s honour. The temple contained the seated, Hellenised image of dea Roma – the Palladium in her right hand symbolised Rome’s eternity. In Rome, this was a novel realisation. Greek interpretations of Roma as a dignified deity had transformed her from a symbol of military dominance to one of Imperial protection and gravitas.
Gratian – Roman Emperor: 367-383 A.D.
367-375 A.D. Junior Augustus with Valentinian I
375-385 A.D. Senior Augustus with Valentinian II
Ruling in the East: Valens (364-378 A.D.), Theodosius I (379-395 A.D.) and Arcadius (379-395 A.D.)
| Son of Valentinian I and Severa | Husband of Constantia (daughter of Constantius II) | Nephew of Valens | Half-brother of Valentinian II and Galla (wife of Theodosius I) |
Gratian (Latin: Flavius Gratianus Augustus; 18 April/23 May 359 -25 August 383) was Roman emperor from 367 to 383. The eldest son of Valentinian I, during his youth Gratian accompanied his father on several campaigns along the Rhine and Danube frontiers. Upon the death of Valentinian in 375, Gratian’s brother Valentinian II was declared emperor by his father’s soldiers. In 378, Gratian’s generals won a decisive victory over the Lentienses, a branch of the Alamanni, at the Battle of Argentovaria. Gratian subsequently led a campaign across the Rhine, the last emperor to do so, and attacked the Lentienses, forcing the tribe to surrender. That same year, his uncle Valens was killed in the Battle of Adrianople against the Goths – making Gratian essentially ruler of the entire Roman Empire. He favoured Christianity over traditional Roman religion, refusing the divine attributes of the Emperors and removing the Altar of Victory from the Roman Senate.
Life
Gratian was the son of Emperor Valentinian I by Marina Severa, and was born at Sirmium (now Sremska Mitrovica, Serbia) in Pannonia. He was named after his grandfather Gratian the Elder. Gratian was first married to Flavia Maxima Constantia, daughter of Constantius II. His second wife was Laeta. Both marriages remained childless. His stepmother was Empress Justina and his paternal half siblings were Emperor Valentinian II, Galla and Justa.
On 24 August 367 he received from his father the title of Augustus. On the death of Valentinian (17 November 375), the troops in Pannonia proclaimed his infant son (by a second wife Justina) emperor under the title of Valentinian II.
Gratian acquiesced in their choice; reserving for himself the administration of the Gallic provinces, he handed over Italy, Illyricum and Africa to Valentinian and his mother, who fixed their residence at Mediolanum. The division, however, was merely nominal, and the real authority remained in the hands of Gratian.
Gratian’s general Mallobaudes, a king of the Franks, and Naniemus, completely defeated the Lentienses, the southernmost branch of the Alamanni, in May 378 at the Battle of Argentovaria. Upon receiving news of the victory, Gratian personally led a campaign across the Upper Rhine into the territory of the Lentienses. After initial trouble facing the Lentienses on high ground, Gratian blockaded the enemy instead and received their surrender. The Lentienses were forced to supply young men to be levied into the Roman army, while the remainder were allowed to return home. Later that year, Valens met his death in the Battle of Adrianople on 9 August. Valens refused to wait for Gratian and his army to arrive and assist in defeating the host of Goths, Alans and Huns; as a result, two-thirds of the eastern Roman army were killed as well.
In the same year, the government of the Eastern Empire devolved upon Gratian, but feeling himself unable to resist unaided the incursions of the barbarians, he promoted Theodosius I on 19 January 379 to govern that portion of the Empire. Gratianus and Theodosius then cleared the Illyricum of barbarians in the Gothic War (376-382).
For some years Gratian governed the Empire with energy and success but gradually sank into indolence, occupying himself chiefly with the pleasures of the chase, and became a tool in the hands of the Frankish general Merobaudes and bishop St. Ambrose of Milan.
By taking into his personal service a body of Alans, and appearing in public in the dress of a Scythian warrior, after the disaster of the Battle of Adrianople, he aroused the contempt and resentment of his Roman troops. A Roman general named Magnus Maximus took advantage of this feeling to raise the standard of revolt in Britain and invaded Gaul with a large army. Gratian, who was then in Paris, being deserted by his troops, fled to Lyon. There, through the treachery of the governor, Gratian was delivered over to one of the rebel generals, Andragathius, and assassinated on 25 August 383.
Empire and Orthodox Christianity
The reign of Gratian forms an important epoch in ecclesiastical history, since during that period Nicene Christianity for the first time became dominant throughout the empire.
Gratian also published an edict that all their subjects should profess the faith of the bishops of Rome and Alexandria (i.e., the Nicene faith). The move was mainly thrust at the various beliefs that had arisen out of Arianism, but smaller dissident sects, such as the Macedonians, were also prohibited.
Suppression of paganism
Gratian, under the influence of his chief advisor the Bishop of Milan Ambrose, took active steps to repress pagan worship. This brought to an end a period of widespread, if unofficial, religious tolerance that had existed since the time of Julian. “In the long truce between the hostile camps”, writes historian Samuel Dill “the pagan, the sceptic, even the formal, the lukewarm Christian, may have come to dream of a mutual toleration which would leave the ancient forms undisturbed but such men, living in a world of literary and antiquarian illusions, know little of the inner forces of the new Christian movement.”
In 382, Gratian appropriated the income of the Pagan priests and Vestal Virgins, forbade legacies of real property to them and abolished other privileges belonging to the Vestals and to the pontiffs. He confiscated the personal possessions of the colleges of Pagan priests, which also lost all their privileges and immunities. Gratian declared that all of the Pagan temples and shrines were to be confiscated by the government and that their revenues were to be joined to the property of the royal treasury.
He ordered another removal of the Altar of Victory from the Senate House at Rome, despite protests of the pagan members of the Senate, and confiscated its revenues. Pagan Senators responded by sending an appeal to Gratian, reminding him that he was still the Pontifex Maximus and that it was his duty to see that the ancestral Pagan rites were properly performed. They appealed to Gratian to restore the Altar of Victory and the rights and privileges of the Vestal Virgins and priestly colleges. Gratian, at the urging of Ambrose, did not grant an audience to the Pagan Senators. Moreover, he further renounced the title, office, and insignia of the Pontifex Maximus. Notwithstanding his actions, Gratian was still deified after his death.
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