JESUS CHRIST Class A1 Anonymous Ancient 969AD Byzantine Follis Coin i118403

Item: i118403

 Authentic Ancient Coin of:

Byzantine Empire
Anonymous Class A1
Bronze Follis 23mm (5.37 grams) Struck 969-976 A.D. under John I – Byzantine Emperor: 969-976 A.D.
Reference: Sear 1793
+ЄMMANOVHΛ – Bust of Christ facing, wearing nimbus crown (with two pellets in each limb of cross), pallium and colobium , and holding book of Gospels (the cover ornamended with central pellet in border of dots) with both hands; to left, IC; to right, XC.
+IhSЧS / XPISTЧS / bASILЄЧ / bASILЄ (“Jesus Christ King of Kings”) in four lines.

For more than a century, the production of Follis denomination Byzantine coins had religious Christian motifs which included included Jesus Christ, and even Virgin Mary. These coins were designed to honor Christ and recognize the subservient role of the Byzantine emperor, with many of the reverse inscriptions translating to “Jesus Christ King of Kings” and “May Jesus Christ Conquer”. The Follis denomination coins were the largest bronze denomination coins issued by the Byzantine empire, and their large size, along with the Christian motif make them a popular coin type for collectors. This series ran from the period of Byzantine emperors John I (969-976 A.D.) to Alexius I (1081-1118 A.D.). The accepted classification was originally devised by Miss Margaret Thompson with her study of these types of coins. World famous numismatic author, David R. Sear adopted this classification system for his book entitled, Byzantine Coins and Their Values. The references about this coin site Mr. Sear’s book by the number that they appear in that work.  The class types of coins included Class A1, Class A2, Class A3, Class B, Class C, Class D, Class E, Class F, Class G, Class H, Class I, Class J, Class K.

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Jesus (7-2 BC to AD 30-33), also referred to as Jesus of Nazareth or Jesus Christ, is the central figure of Christianity, whom the teachings of most Christian denominations hold to be the Son of God. Christians believe Jesus is the awaited Messiah (or Christ, the Anointed One) of the Old Testament.

Virtually all modern scholars of antiquity agree that Jesus existed historically, and historians consider the Synoptic Gospels (Matthew, Mark and Luke) to be the best sources for investigating the historical Jesus. Most scholars agree that Jesus was a Galilean, Jewish rabbi who preached his message orally, was baptized by John the Baptist, and was crucified by the order of the Roman Prefect Pontius Pilate. In the current mainstream view, Jesus was an apocalyptic preacher and the founder of a renewal movement within Judaism, although some prominent scholars argue that he was not apocalyptic. After Jesus’ death, his followers believed he was resurrected, and the community they formed eventually became the Christian church. The widely used calendar era, abbreviated as “AD” from the Latin “Anno Domini” (“in the year of our Lord”) or sometimes as “CE”, is based on the birth of Jesus.

Christians believe that Jesus has a “unique significance” in the world. Christian doctrines include the beliefs that Jesus was conceived by the Holy Spirit, was born of a virgin named Mary, performed miracles, founded the Church, died by crucifixion as a sacrifice to achieve atonement, rose from the dead, and ascended into Heaven, whence he will return. Most Christians believe Jesus enables humans to be reconciled to God, and will judge the dead either before or after their bodily resurrection, an event tied to the Second Coming of Jesus in Christian eschatology; though some believe Jesus’s role as savior has more existential or societal concerns than the afterlife, and a few notable theologians have suggested that Jesus will bring about a universal reconciliation. The great majority of Christians worship Jesus as the incarnation of God the Son, the second of three persons of a Divine Trinity. A few Christian groups reject Trinitarianism, wholly or partly, as non-scriptural.

In Islam, Jesus (commonly transliterated as Isa) is considered one of God’s important prophets and the Messiah, second in importance only to Muhammad. To Muslims, Jesus was a bringer of scripture and was born of a virgin, but was not the Son of God. According to the Quran, Jesus was not crucified but was physically raised into Heaven by God. Judaism rejects the belief that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh.

John I Tzimiskes ( c. 925 – 10 January 976) was the senior Byzantine Emperor from 11 December 969 to 10 January 976. An intuitive and successful general, he strengthened the Empire and expanded its borders during his short reign.

John I Tzimiskes was born into the Kourkouas clan, a family of Armenian origin. Scholars have speculated that his nickname “Tzimiskes” was derived either from the Armenian Chmushkik (Չմշկիկ), meaning “red boot”, or from an Armenian word for “short stature”. A more favorable explanation is offered by the medieval Armenian historian Matthew of Edessa, who states that “Tzimiskes was from the region of Khozan, from the area which is now called Chmushkatzag.” Khozan was located in the region of Paghnatun, in the Byzantine province of Fourth Armenia (Sophene).

Tzimiskes was born sometime in 925 to an unnamed member of the Kourkouas family and the sister of the future Emperor Nikephoros II Phokas. Both the Kourkouai and the Phokadai were distinguished Cappadocian families, and among the most prominent of the emerging military aristocracy of Asia Minor. Several of their members had served as prominent army generals, most notably the great John Kourkouas, who conquered Melitene and much of Armenia.

Contemporary sources describe Tzimiskes as a rather short but well-built man, with reddish blonde hair and beard and blue eyes who was attractive to women. He seems to have joined the army at an early age, originally under the command of his maternal uncle Nikephoros Phokas. The latter is also considered his instructor in the art of war. Partly because of his familial connections and partly because of his personal abilities, Tzimiskes quickly rose through the ranks. He was given the political and military command of the theme of Armenia before he turned twenty-five years old.

His marriage to Maria Skleraina, daughter of Pantherios Skleros and sister of Bardas Skleros, linked him to the influential family of the Skleroi. Little is known about her; she died before his rise to the throne, and the marriage was apparently childless. The contemporary historian Leo the Deacon remarks that she excelled in both beauty and wisdom.

Rise to the throne

The Byzantine Empire was at war with its eastern neighbors, the various autonomous and semi-autonomous emirates emerging from the break-up of the Abbasid Caliphate. The most prominent among them was the Hamdanid Emirate of Aleppo, under Sayf al-Dawla. Armenia served as the borderland between the two Empires, and Tzimiskes successfully defended his province. He and his troops joined the main part of the army, which was campaigning under the command of Nikephoros Phokas.

Nikephoros (meaning “bearer of victory”) justified his name with a series of victories, moving the borders further east with the capture of about 60 border cities including Aleppo. By 962 the Hamdanids had sued for peace with favorable terms for the Byzantines, securing the eastern border of the Empire for some years. Tzimiskes distinguished himself during the war both at the side of his uncle and at leading parts of the army to battle under his personal command, as in the Battle of Raban in 958. He was rather popular with his troops and gained a reputation for taking the initiative during battles, turning their course.

On the death of Emperor Romanos II in 963, Tzimiskes urged his uncle to seize the throne. After helping Nikephoros to the throne and continuing to defend the Empire’s eastern provinces, Tzimiskes was deprived of his command by an intrigue, for which he retaliated by conspiring with Nikephoros’ wife Theophano and a number of disgruntled leading generals (Michael Bourtzes and Leo Balantes) to assassinate Nikephoros.

Reign

After his coronation in December 969, Tzimiskes dispatched his brother-in-law Bardas Skleros to subdue a rebellion by Bardas Phokas, a cousin of Tzimiskes who aspired to succeed their uncle as emperor. To solidify his position, Tzimiskes married Theodora, a daughter of Emperor Constantine VII. He proceeded to justify his usurpation by repelling the foreign invaders of the Empire. In a series of campaigns against the Kievan Rus’ encroachment on the Lower Danube in 970-971, he drove the enemy out of Thrace in the Battle of Arcadiopolis, crossed Mt. Haemus, and besieged the fortress of Dorostolon (Silistra) on the Danube for sixty-five days, where after several hard-fought battles he defeated Great Prince Svyatoslav I of Rus’. Tzimiskes and Svyatoslav ended up negotiating a truce, in which weaponry, armor and provisions were exchanged for the famished Rus’ departure. On his return to Constantinople, Tzimiskes celebrated a triumph, built the Church of Christ of the Chalkè as thanksgiving, divested the captive Bulgarian Emperor Boris II of the Imperial symbols, and proclaimed Bulgaria annexed. He further secured his northern frontier by transplanting to Thrace some colonies of the Paulicians, whom he suspected of sympathising with their Muslim neighbours in the east.

In 972 Tzimiskes turned against the Abbasid Empire and its vassals, beginning with an invasion of Upper Mesopotamia. A second campaign, in 975, was aimed at Syria, where his forces took Emesa, Baalbek, Damascus, Tiberias, Nazareth, Caesarea, Sidon, Beirut, Byblos, and Tripoli, but they failed to take Jerusalem. He died suddenly in 976 returning from his second campaign against the Abbasids and was buried in the Church of Christ Chalkites, which he had rebuilt. Several sources state that the Imperial chamberlain Basil Lekapenos poisoned the Emperor to prevent him from stripping Lekapenos of his ill-gotten lands and riches. Tzimiskes was succeeded by his ward and nephew, Basil III, who had been nominal co-emperor since 960.