Victorinus 269AD Very rare Silvered Ancient Roman Coin Sol Sun God Cult i44936

Sol Invictus ("Unconquered Sun") was the official
sun god
of the later
Roman Empire
and a patron of soldiers. In 274
the Roman emperor

Aurelian
made it an official

cult alongside the traditional Roman cults. Scholars disagree whether
the new deity was a refoundation of the ancient
Latin
cult of
Sol
,
a revival of the cult of
Elagabalus
or completely new.The god was
favored by emperors after Aurelian and appeared on their coins until
Constantine
.The last inscription referring to Sol Invictus dates to 387 AD
and there were enough devotees in the 5th century that
Augustine
found it necessary to preach against
them.
It is commonly claimed that the date of 25 December for
Christmas
was selected in order to correspond
with the Roman festival of Dies Natalis Solis Invicti, or "Birthday of
the Unconquered Sun", but this view is challenged

Invictus as
epithet

Invictus
("Unconquered, Invincible") was an
epithet
for
several deities
of
classical Roman religion
, including the supreme
deity
Jupiter
, the war god
Mars
,
Hercules
,
Apollo
and
Silvanus
.^[8]
Invictus was in use from the 3rd century BC,
and was well-established as a
cult
title when applied to
Mithras
from the 2nd century onwards. It has a
clear association^[vague]
with solar deities and solar monism; as such, it became the preferred epithet of
Rome’s traditional
Sol
and the novel, short-lived Roman state cult
to
Elagabalus
, an
Emesan
solar deity who headed Rome’s official
pantheon under his
namesake emperor
.

 

Roman Imperial
repoussé

silver
disc of Sol Invictus (3rd
century), found at
Pessinus
(British
Museum)

The earliest dated use of Sol invictus is in a dedication from Rome,
AD 158.
Another, stylistically dated to the 2nd century AD, is inscribed on a Roman
phalera
: "inventori lucis soli invicto
augusto" (to the contriver of light, sol invictus augustus ).
Here "augustus" is most likely a further epithet of Sol as "august" (an elevated
being, divine or close to divinity), though the association of Sol with the
Imperial house would have been unmistakable and was already established in
iconography and stoic monism.
These are the earliest attested examples of Sol as invictus, but in AD
102 a certain Anicetus
restored a shrine of Sol; Hijmans
(2009, 486, n. 22) is tempted "to link Anicetus’ predilection for Sol with his
name, the
Latinized
form of the Greek word ἀνίκητος,
which means invictus".

Elagabalus

The first sun god consistently termed invictus was the
provincial Syrian
god
Elagabalus
. According to the
Historia Augusta
, the
teenaged Severan heir
adopted the name of his
deity and brought his cult image from Emesa to Rome. Once installed as emperor,
he neglected Rome’s traditional State deities and promoted his own as Rome’s
most powerful deity. This ended with his murder in 222.

The Historia Augusta refers to the deity Elagabalus as "also called
Jupiter and Sol" (fuit autem Heliogabali vel Iovis vel Solis).This has been seen as an abortive attempt to impose the Syrian sun god on
Rome;
but because it is now clear that the Roman cult of Sol remained firmly
established in Rome throughout the Roman period,this Syrian
Sol Elagabalus
has become no more relevant to
our understanding of the Roman
Sol
than, for example, the Syrian
Jupiter Dolichenus
is for our understanding of
the Roman Jupiter.

 

Sol Invictus

Aurelian

The Roman gens
Aurelian was associated with the cult
of Sol.
After his victories in the East, the Emperor
Aurelian
thoroughly reformed the Roman cult of
Sol, elevating the sun-god to one of the premier divinities of the Empire. Where
previously priests of Sol had been simply
sacerdotes
and tended to belong to lower
ranks of Roman society,
they were now pontifices and members of the new
college of pontifices
instituted by Aurelian.
Every pontifex of Sol was a member of the senatorial elite, indicating that the
priesthood of Sol was now highly prestigious. Almost all these senators held
other priesthoods as well, however, and some of these other priesthoods take
precedence in the inscriptions in which they are listed, suggesting that they
were considered more prestigious than the priesthood of Sol.Aurelian also built a new temple for Sol, bringing the total number of temples
for the god in Rome to (at least) four^[21]
He also instituted games in honor of the sun god, held every four years from AD
274 onwards.

The identity of Aurelian’s Sol Invictus has long been a subject of scholarly
debate. Based on the
Historia Augusta
, some scholars have argued
that it was based on
Sol Elagablus
(or Elagabla) of
Emesa
. Others, basing their argument on
Zosimus
, suggest that it was based on the
Helios
, the solar god of
Palmyra
on the grounds that Aurelian placed and
consecrated a cult statue of Helios looted from Palmyra in the temple of Sol
Invictus. Professor Gary Forsythe discusses these arguments and add a third more
recent one based on the work of Steven Hijmans. Hijmans argues that Aurelian’s
solar deity was simply the traditional Greco-Roman Sol Invictus.

Constantine

Emperors portrayed Sol Invictus on their official coinage, with a wide range
of legends, only a few of which incorporated the epithet invictus, such
as the legend SOLI INVICTO COMITI, claiming the Unconquered Sun
as a companion to the Emperor, used with particular frequency by Constantine.
Statuettes of Sol Invictus, carried by the standard-bearers, appear in three
places in reliefs on the
Arch of Constantine
. Constantine’s official
coinage continues to bear images of Sol until 325/6. A
solidus
of Constantine as well as a gold
medallion from his reign depict the Emperor’s bust in profile twinned ("jugate")
with Sol Invictus, with the legend INVICTUS CONSTANTINUS

Constantine decreed (March 7, 321) dies Solis—day of the sun, "Sunday"—as
the Roman day of rest [CJ3.12.2]:

On the venerable day of the Sun let the magistrates and people residing
in cities rest, and let all workshops be closed. In the country however
persons engaged in agriculture may freely and lawfully continue their
pursuits because it often happens that another day is not suitable for
grain-sowing or vine planting; lest by neglecting the proper moment for such
operations the bounty of heaven should be lost.

Constantine’s triumphal arch was carefully positioned to align with the
colossal statue of Sol
by the
Colosseum
, so that Sol formed the dominant
backdrop when seen from the direction of the main approach towards the arch.^[26]

Sol and the
other Roman Emperors

Berrens
deals with coin-evidence of Imperial connection to the Solar cult. Sol is
depicted sporadically on imperial coins in the 1st and 2nd centuries AD, then
more frequently from
Septimius Severus
onwards until AD 325/6.
Sol invictus appears on coin legends from AD 261, well before the reign of
Aurelian.
Connections between the imperial radiate crown and the cult of Sol are
postulated. Augustus
was posthumously depicted with radiate
crown, as were living emperors from

Nero (after AD 65) to
Constantine
. Some modern scholarship interprets
the imperial radiate crown as a divine, solar association rather than an overt
symbol of Sol; Bergmann calls it a pseudo-object designed to disguise the divine
and solar connotations that would otherwise be politically controversial
 but there is broad agreement that coin-images showing the imperial radiate crown
are stylistically distinct from those of the solar crown of rays; the imperial
radiate crown is depicted as a real object rather than as symbolic light.
Hijmans argues that the Imperial radiate crown represents the honorary wreath
awarded to Augustus
, perhaps posthumously, to commemorate
his victory at the
battle of Actium
; he points out that
henceforth, living emperors were depicted with radiate crowns, but state divi
were not. To Hijmans this implies the radiate crown of living emperors as a link
to Augustus. His successors automatically inherited (or sometimes acquired) the
same offices and honours due to Octavian as "saviour of the Republic" through
his victory at Actium, piously attributed to Apollo-Helios. Wreaths awarded to
victors at the Actian Games were radiate.

Sol
Invictus and Christianity and Judaism

Mosaic of Christ as
Sol
or
Apollo-Helios
in Mausoleum M in the
pre-4th-century necropolis beneath^[33]
St. Peter’s in the Vatican
, which
many interpret as representing Christ

The
Philocalian calendar
of AD 354 gives a festival
of "Natalis Invicti" on 25 December. There is limited evidence that this
festival was celebrated before the mid-4th century.
The idea that Christians chose to celebrate the birth of Jesus on 25 December
because this was the date of an already existing festival of the Sol Invictus
was expressed in an annotation to a manuscript of a work by 12th-century Syrian
bishop
Jacob Bar-Salibi
. The scribe who added it
wrote: "It was a custom of the Pagans to celebrate on the same 25 December the
birthday of the Sun, at which they kindled lights in token of festivity. In
these solemnities and revelries the Christians also took part. Accordingly when
the doctors of the Church perceived that the Christians had a leaning to this
festival, they took counsel and resolved that the true Nativity should be
solemnised on that day."

This idea became popular especially in the 18th and 19th centuries
 and is still widely accepted.

In the judgement of the Church of England Liturgical Commission, this view
has been seriously challenged
 by a view based on an old tradition, according to which the date of Christmas
was fixed at nine months after 25 March, the date of the vernal equinox, on
which the
Annunciation
was celebrated.
 The Jewish calendar date of 14 Nisan was believed to be that of the beginning of
creation, as well as of the Exodus and so of Passover, and Christians held that
the new creation, both the death of Jesus and the beginning of his human life,
occurred on the same date, which some put at 25 March in the Julian calendar.
It was a traditional Jewish belief that great men lived a whole number of years,
without fractions, so that Jesus was considered to have been conceived on 25
March, as he died on 25 March, which was calculated to have coincided with 14
Nisan.
Sextus Julius Africanus
(c.160 – c.240) gave 25
March as the day of creation and of the conception of Jesus.
 The tractate De solstitia et aequinoctia conceptionis et nativitatis Domini
nostri Iesu Christi et Iohannis Baptistae falsely attributed to
John Chrysostom
also argued that Jesus was
conceived and crucified on the same day of the year and calculated this as 25
March.
A passage of the Commentary on the prophet Daniel by
Hippolytus of Rome
, written in about 204, has
also been appealed to.

Among those who have put forward this view are Louis Duchesne,Thomas J. Talley,
David J. Rothenberg,
J. Neil Alexander, and Hugh Wybrew.

Not all scholars who view the celebration of the birth of Jesus on 25
December as motivated by the choice of the winter solstice rather than
calculated on the basis of the belief that he was conceived and died on 25 March
agree that it constituted a deliberate Christianization of a festival of the
Birthday of the Unconquered Sun. Michael Alan Anderson writes:

Both the sun and Christ were said to be born anew on December 25. But
while the solar associations with the birth of Christ created powerful
metaphors, the surviving evidence does not support such a direct association
with the Roman solar festivals. The earliest documentary evidence for the
feast of Christmas makes no mention of the coincidence with the winter
solstice. Thomas Talley has shown that, although the Emperor Aurelian’s
dedication of a temple to the sun god in the Campus Martius (C.E. 274)
probably took place on the ‘Birthday of the Invincible Sun’ on December 25,
the cult of the sun in pagan Rome ironically did not celebrate the winter
solstice nor any of the other quarter-tense days, as one might expect. The
origins of Christmas, then, may not be expressly rooted in the Roman
festival.

The same point is made by Hijmans: "It is cosmic symbolism…which inspired
the Church leadership in Rome to elect the southern solstice, December 25, as
the birthday of Christ … While they were aware that pagans called this day the
‘birthday’ of Sol Invictus, this did not concern them and it did not play any
role in their choice of date for Christmas."
He also states that, "while the winter solstice on or around December 25 was
well established in the Roman imperial calendar, there is no evidence that a
religious celebration of Sol on that day antedated the celebration of
Christmas".

The Oxford Companion to Christian Thought also remarks on the
uncertainty about the order of precedence between the celebrations of the
Birthday of the Unconquered Sun and the birthday of Jesus: "This ‘calculations’
hypothesis potentially establishes 25 December as a Christian festival before
Aurelian’s decree, which, when promulgated, might have provided for the
Christian feast both opportunity and challenge."

Susan K. Roll also calls "most extreme" the unproven hypothesis that "would
call Christmas point-blank a ‘christianization’ of Natalis Solis Invicti, a
direct conscious appropriation of the pre-Christian feast, arbitrarily placed on
the same calendar date, assimilating and adapting some of its cosmic symbolism
and abruptly usurping any lingering habitual loyalty that newly-converted
Christians might feel to the feasts of the state gods".
The comparison of Christ with the astronomical
Sun
is common in ancient Christian writings.
 In the 5th century,
Pope Leo I
(the Great) spoke in several sermons
on the Feast of the Nativity of how the celebration of Christ’s birth coincided
with increase of the sun’s position in the sky. An example is: "But this
Nativity which is to be adored in heaven and on earth is suggested to us by no
day more than this when, with the early light still shedding its rays on nature,
there is borne in upon our senses the brightness of this wondrous mystery.

Mosaic in the
Beth Alpha
synagogue, with the sun
in the centre, surrounded by the twelve zodiac constellations and
with the four seasons associated inaccurately with the
constellations

A study of
Augustine of Hippo
remarks that his exhortation
in a Christmas sermon, "Let us celebrate this day as a feast not for the sake of
this sun, which is beheld by believers as much as by ourselves, but for the sake
of him who created the sun", shows that he was aware of the coincidence of the
celebration of Christmas and the Birthday of the Unconquered Sun, although this
pagan festival was celebrated at only a few places and was originally a
peculiarity of the Roman city calendar. It adds: "He also believes, however,
that there is a reliable tradition which gives 25 December as the actual date of
the birth of our Lord."
By "the sun of righteousness" in
Malachi 4:2
"the
fathers
, from
Justin
downward, and nearly all the earlier
commentators understand Christ, who is supposed to be described as the
rising sun".
 The New Testament
itself contains a hymn fragment:
"Awake, O sleeper, and arise from the dead, and Christ will shine on you."

Clement of Alexandria
wrote of "the Sun of the
Resurrection, he who was born before the dawn, whose beams give light".

Christians adopted the image of the Sun (Helios
or Sol Invictus) to represent Christ. In this portrayal he is a beardless figure
with a flowing cloak in a chariot drawn by four white horses, as in the mosaic
in Mausoleum M discovered under
Saint Peter’s Basilica
and in an
early-4th-century catacomb fresco.
 Clement of Alexandria had spoken of Christ driving his chariot in this way
across the sky.
The nimbus of the figure under Saint Peter’s Basilica is described by some as
rayed,
as in traditional pre-Christian representations, but another has said: "Only the
cross-shaped nimbus makes the Christian significance apparent" (emphasis
added).
Yet another has interpreted the figure as a representation of the sun with no
explicit religious reference whatever, pagan or Christian.

The traditional image of the sun is used also in Jewish art. A mosaic floor
in Hamat Tiberias
presents
David
as Helios surrounded by a ring with the
signs of the zodiac
.As well as in Hamat Tiberias, figures of Helios or Sol Invictus also appear in
several of the very few surviving schemes of decoration surviving from Late
Antique synagogues
, including
Beth Alpha
,
Husefah
(Husefa) and
Naaran
, all now in
Israel
. He is shown in floor mosaics, with the
usual radiate halo, and sometimes in a
quadriga
, in the central roundel of a circular
representation of the zodiac or the seasons. These combinations "may have
represented to an agricultural Jewish community the perpetuation of the annual
cycle of the universe or … the central part of a calendar".

Marcus Piav(v)onius Victorinus was emperor of the secessionist
Gallic Empire
from 268 to 270 or 271, following the brief reign of
Marius
.

Victorinus, born to a family of great wealth, was a soldier under
Postumus
,
the first of the so-called Gallic emperors. Victorinus held the title of
tribunus praetorianorum (tribune of the praetorians) in 266/267, and was co-consul
with Postumus in 267 or 268. Following the death of Marius, Victorinus was
declared emperor by the troops located at Augusta Treverorum (Trier,
Germany
), and
he was recognized by the provinces of
Gaul and
Britain
, but not
Hispania
,
which reunited with the
Roman
Empire
.

During his reign, Victorinus successfully prevented the city of Augustodunum
Haeduorum (Autun,
France
) from
rejoining the Roman Empire. The city was besieged for seven months, before it
was stormed and plundered.

Victorinus was murdered in 270 or early 271 by Attitianus, one of his
officers, whose wife Victorinus had supposedly seduced. Victorinus’ mother,
Victoria
(or Vitruvia), continued to hold power after the death of
Victorinus and she arranged for his deification and, after considerable payment
to the troops, the appointment of
Tetricus I

as his successor. Another military commander appears to have been proclaimed as
the emperor
Domitianus II
, but was soon eliminated.

Victorinus is listed among the
Thirty Tyrants
in the
Historia Augusta
. The (dubious) Historia Augusta equally has a
short description of
Victorinus Junior
, allegedly the son of Victorinus that was appointed
emperor by his family the day his father was murdered, and would have been
killed immediately afterwards by the troops.

The Gallic Empire (Latin:
Imperium Galliarum) is the modern
name for a breakaway part of the
Roman Empire
that functioned de facto as
a separate state from 260 to 274.It originated during the
Crisis of the Third Century
.

It was established by
Postumus
in 260 in the wake of
barbarian
invasions and instability in

Rome, and at its height included the territories of
Germania
,
Gaul
,
Britannia
, and (for a time)
Hispania
. After Postumus’ assassination in 268
it lost much of its territory, but continued under a number of emperors and
usurpers. It was retaken by
Roman emperor

Aurelian
after the
Battle of Châlons
in 274.

History

Origins

The Roman
Crisis of the Third Century
continued as
Emperor
Valerian
was defeated and captured by the
Sassanid Empire
of
Persia
, leaving his son
Gallienus
in very shaky control. Shortly
thereafter, the
Palmyrene Empire
, which came to encompass
Egypt
,
Syria
,
Judea
, and
Arabia Petraea
also broke away.

The governors in
Pannonia
staged unsuccessful local revolts. The
Emperor left for the Danube to attend to their disruption. This left
Postumus
, who was governor of
Germania Superior
and
Inferior
, in charge at the Rhine border. An
exeptional administrator, Postumus had also protected the Germania Inferior
against an invasion led by the Franks in the summer of 260 very well. In fact,
Postumus defeated the Frankish forces at Empel so decisively, that there would
be no further Germanic raids for 10 years. This all would have combined to make
Postumus one of the most powerful men in the west of the Roman empire.

The imperial heir
Saloninus
and the praetorian prefect Silvanus
remained at Colonia Agrippina (Cologne),
to keep the young heir out of danger and perhaps also as a check on Postumus’
ambitions. Before long, however, Postumus besieged Colonia Agrippina and put the
young heir and his guardian to death, making his revolt official. Postumus is
thought to have established his capital at Cologne or Trier,^[2]
with Lugdunum also becoming an important city in the empire.

The Gallic Empire had its own praetorian guard, two annually elected consuls
(not all of whose names have survived) and probably its own senate. According to
the numismatic evidence, Postumus himself held the office of consul five times.

 

Coin of
Tetricus
, last emperor (271–274) of
the Gallic Empire

Postumus successfully fended off a military incursion by Gallienus in 263,
and was never challenged by him again. However, in early 268 he was challenged
by Laelianus
, probably one of his commanders, who
was declared emperor at Mogontiacum (Mainz)
by his
Legio XXII Primigenia
. Postumus quickly retook
Mogontiacum and Laelianus was killed. Postumus himself, however, was overthrown
and killed by his own troops, reportedly because he did not allow them to sack
the city.^[3][4]

After Postumus

After the death of Postumus, the Gallic Empire began to decline. Roman
Emperor
Claudius Gothicus
re-established Roman
authority in
Gallia Narbonensis
and parts of
Gallia Aquitania
, and there is some evidence
that the provinces of Hispania, which did not recognize the subsequent Gallic
Emperors, may have re-aligned with Rome then.^[5][6]

Marius
was instated as Emperor upon Postumus’
death, but died very shortly after; ancient sources writing much later state
that he reigned only two days, though it is more likely, as displayed through
the numismatic record, that he reigned for a few months.^[7]
Subsequently
Victorinus
came to power, being recognized as
Emperor in northern Gaul and Britannia, but not in Hispania.^[5]
Victorinus spent most of his reign dealing with insurgencies and attempting to
recover the Gaulish territories taken by Claudius Gothicus. He was assassinated
in 271, but his mother
Victoria
took control of his troops and used
her power to influence the selection of his successor.^[5]
With Victoria’s support,
Tetricus
was made Emperor, and was recognized
in Britannia and the parts of Gaul still controlled by the Empire.^[8]
Tetricus fought off Germanic barbarians who had begun ravaging Gaul after the
death of Victorinus, and was able to re-take Gallia Aquitania and western Gallia
Narbonensis while Roman Emperor
Aurelian
was engaging Queen
Zenobia
‘s
Palmyrene Empire
in the east. He established
the imperial court at Trier
, and in 273 he elevated his son,
also named Tetricus
, to the rank of
Caesar
. The following year the younger Tetricus
was made co-consul, but the Empire grew weak from internal strife, including a
mutiny led by the usurper
Faustinus
.^[8]
By that time Aurelian had defeated the Palmyrene Empire and had made plans to
re-conquer the west. He moved into Gaul and defeated Tetricus at the
Battle of Châlons
in 274; according to some
sources, Tetricus offered to surrender in exchange for clemency for him and his
son before the battle.^[8]
This detail may be later propaganda, but either way, Aurelian was victorious,
and the Gallic Empire was effectively dismantled.^[8]

Causes

The Gallic Empire was symptomatic of the fragmentation of power during the
third-century crisis. It has also been taken to represent autonomous trends in
the western provinces, including proto-feudalistic tendencies among the Gaulish
land-owning class whose support has sometimes been thought to have underpinned
the strength of the Gallic Empire, and an interplay between the strength of
Roman institutions and the growing salience of provincial concerns.^[10]
One of Postumus’ primary objectives as emperor was evidently the defence of the
Germanic frontier; in 261 he repelled mixed groups of
Franks
and
Alamanni
to hold the Rhine
limes
secure (though lands beyond the upper
Rhine and Danube had to be abandoned to the barbarians within a couple of
years). In so doing, Postumus positioned himself avowedly as not only the
defender and restorer of Gaul, but also as the upholder of the Roman name.

The usurpation of power over Britain and northern Gaul by
Carausius
just twenty years later reflects a
continuing trend by which local loyalties from the landed aristocracy and
deteriorating morale in the legions enabled Carausius to seize power in Britain.^{[citation
needed]} Similarly with the withdrawal of legions
after 408, many Britons desired a localized Roman authority rather than
nationalist revolt. The desire for Roman order and institutions was entirely
compatible with a degree of national or regional separatism.

Gallic Emperors

The Gallic Emperors are known primarily from the

coins they minted. The political and military history of the Gallic
Empire can be sketched through the careers of these emperors. Their names are as
follows:

• Postumus
  260–268
  • (Laelianus
    268, usurper)
• Marius
  268
• Victorinus
  268–270
  • (Domitianus
    271? usurper)
• Tetricus the elder
  ^[14]
  270–274
  • Tetricus the younger
    270–274 (son of
    Tetricus;
    caesar
    )

Consuls of the
Gallic Empire