Item: i63507

Authentic Ancient Coin of:

Greek city of Maroneia in Thrace
Bronze 23mm (10.58 grams) after 148 B.C.
Reference: Sear 1639; B.M.C.3.83; Schönert-Geiss vergl. 1654; Moushmov 3943
Laureate head of Apollo right.
MAPΩNITΩN, Asclepius standing facing, head left, holding serpent-staff.

Maroneia, a town on the south coast of Thrace, situated on the north bank of the lake Ismaris and on the river Sthenas, more anciently called Ortagurea. It belonged originally to the Cicones, but afterwards received colonists from Chios. It was celebrated for its excellent wine, which even Homer mentions. The city boasted a sanctuary of Dionysus, the Roman equivalent of Bacchus, the god of wine. Dionysus was represented, along with his symbol of bunches of grapes on the city’s coins.

You are bidding on the exact item pictured, provided with a Certificate of Authenticity and Lifetime Guarantee of Authenticity.

In Greek and Roman mythology, Apollo, is one of the most important and diverse of the Olympian deities. The ideal of the kouros (a beardless youth), Apollo has been variously recognized as a god of light and the sun; truth and prophecy; archery; medicine and healing; music, poetry, and the arts; and more. Apollo is the son of Zeus and Leto, and has a twin sister, the chaste huntress Artemis. Apollo is known in Greek-influenced Etruscan mythology as Apulu. Apollo was worshiped in both ancient Greek and Roman religion, as well as in the modern Greco-Roman Neopaganism.

As the patron of Delphi (Pythian Apollo), Apollo was an oracular god – the prophetic deity of the Delphic Oracle. Medicine and healing were associated with Apollo, whether through the god himself or mediated through his son Asclepius, yet Apollo was also seen as a god who could bring ill-health and deadly plague as well as one who had the ability to cure. Amongst the god’s custodial charges, Apollo became associated with dominion over colonists, and as the patron defender of herds and flocks. As the leader of the Muses (Apollon Musagetes) and director of their choir, Apollo functioned as the patron god of music and poetry. Hermes created the lyre for him, and the instrument became a common attribute of Apollo. Hymns sung to Apollo were called paeans.

In Hellenistic times, especially during the third century BCE, as Apollo Helios he became identified among Greeks with Helios, god of the sun, and his sister Artemis similarly equated with Selene, goddess of the moon. In Latin texts, on the other hand, Joseph Fontenrose declared himself unable to find any conflation of Apollo with Sol among the Augustan poets of the first century, not even in the conjurations of Aeneas and Latinus in Aeneid XII (161-215). Apollo and Helios/Sol remained separate beings in literary and mythological texts until the third century CE.

Asclepius is the god of medicine and healing in ancient Greek religion. Asclepius represents the healing aspect of the medical arts; his daughters are Hygieia (“Health”), Iaso (“Medicine”), Aceso (“Healing”), and Panacea (“Universal Remedy”). The rod of Asclepius, a snake-entwined staff, remains a symbol of medicine today, although sometimes the caduceus, or staff with two snakes, is mistakenly used instead. He was associated with the Roman/Etruscan god Vediovis. He was one of Apollo’s servants.

The rod of Asclepius, also known as the asklepian, is an ancient symbol associated with astrology, the Greek god Asclepius and with medicine and healing. It consists of a serpent entwined around a staff. The name of the symbol derives from its early and widespread association with Asclepius, the son of Apollo, who was a practitioner of medicine in ancient Greek mythology. His attributes, the snake and the staff, sometimes depicted separately in antiquity, are combined in this symbol. The Rod of Asclepius also represents the constellation Ophiuchus (or Ophiuchus Serpentarius), the thirteenth sign of the sidereal zodiac. Hippocrates himself was a worshipper of Asclepius.

Maroneia, a town on the south coast of Thrace, situated on the north bank of the lake Ismaris and on the river Sthenas, more anciently called Ortagurea. It belonged originally to the Cicones, but afterwards received colonists from Chios. It was celebrated for its excellent wine, which even Homer mentions. The city boasted a sanctuary of Dionysus, the Roman equivalent of Bacchus, the god of wine. Dionysus was represented, along with his symbol of bunches of grapes on the city’s coins.

In legend, it was said to have been founded by Maron, a son of Dionysus, or even a companion of Osiris. According to Pseudo-Scymnus it was founded by Chios in the first half of the 6th century BC. According to Pliny, its ancient name was Ortagures. It was located on the hill of Aghios Gheorgis, and archaeological findings date it as a much older and as a pure Thracian city.

Maroneia was close to the Ismaros mentioned by Homer in the Odyssey. Some scholars identify Maroneia with his Ismaros. Homer has Odysseus plundering the city but sparing Maron, whom he identifies as a priest of Apollo. Maron presents Odysseus with a gift of wine, as well as with gold and silver.

In the era of Ancient Greece and Rome, Maroneia was famous for its wine production. The wine was esteemed everywhere; it was said to possess the odor of nectar, and to be capable of mixture with twenty or more times its quantity with water. That the people of Maroneia venerated Dionysus, we learn not just from its famous Dionysian Sanctuary, the foundations of which can still be seen today, but also from the city’s coins.

In 200 BC it was taken by Philip V of Macedon, who vented his rage by slaughtering a great number of the city’s inhabitants. The Roman Republic subsequently granted Maroneia to Attalus, King of Pergamon, but almost immediately revoked their gift and declared it a free city.

Maroneia was the largest and most important of all ancient Greek colonies of Western Thrace. The city owed its prosperity to the extensive and rich territory and also to the port which favored the development of intense commercial activity. Furthermore, Romans had granted many privileges to the city, such as the proclamation its freedom and the increase of its territory, where a dense network of rural settlements was developed.