This post has brief notes for an unpublished coin that was identified by CCCRH Research Associate, Sebastian Harris. Sebastian arranged for this coin to be added to the RPC listing and has also prepared the following notes.
As this next unpublished coin was minted in Colossae and we have already talked about Colossae’s history and religious significance, I wanted to focus on the interesting work of the grammateus (secretary), Tiberius Asinius Philopappos, a prolific “coin sponsor” during the reign of Antoninus Pius (138-161 CE).
The Asinia gens (family) were a plebian family from Teate, the chief town of the Marrucini, an Oscan tribe that rose to prominence due to their ancestor’s involvement as a general in the Social Wars of the early first century BCE. The Asinii gained Roman citizenship because of their involvement, the most famous of whom was the historian Gaius Asinius Pollio (75 BCE-4 CE), whose lost history provided “much of the material for the historians Appian and Plutarch.” The Asinii appear to have also held prominent and “notable” roles in Lydia and Phrygia, where Colossae is located, with twelve named individuals holding esteemed position from the Late Republic to the Third Century CE:
Individual
Position
Time Period
Emperor
Gnaeus Asinius
Proconsul of Asia
34/33 BCE
N/A
Gaius Asinius Gallus Saloninus
Proconsul of Asia
6/5 BCE
Augustus
Gaius Asinius Pollio
Proconsul of Asia
38/9 CE
Caligula
Tiberius Asinius Epaphroditus
Notable in Colossae
1st Cent. CE
Unknown
Gaius Asinius Frugi
Moneyer of Alia
98-116 CE
Trajan
Gaius Asinius Rufus
Notable in Lydia
134-135 CE
Hadrian
Tiberius Asinius Philopappos
Grammateus of Colossae
138-161 CE
Antoninus Pius
Gaius Asinius Agreus Philopappos
Archiereus of Asia
147-160 CE
Antoninus Pius
Gaius Asinius Frugi
Archiereus of Asia
176 CE
Marcus Aurelius
Asinius Amiantus
Proconsul of Asia
c. 220s CE
Severus Alexander
Gaius Asinius Nicomachus Iulianus
Proconsul of Asia
225-230 CE
Severus Alexander
Marcus Asinius Sabinianus
Proconsul of Asia
239/40 CE
Gordian III
*Note: proconsul (‘governor of a Roman province’), archiereus (‘chief priest’) and notable (‘prominent citizen’)
In Colossae specifically, there are two named members of the Asinii: Tiberius Asinius Epaphroditus and Tiberius Asinius Philoppapos. The earlier Epaphroditus is known from a first-century inscription, in which he built a memorial monument to the prominent Roman citizen Marcus Larcius Crispinus. The more relevant figure is Philopappos, who was “perhaps a son or grandson… certainly a relative” of Epaphroditus and grammateus of Colossae. Cadwallader explains it is more likely that “his parents held high hopes for his love of his granddad, or they might just have held a general aspiration of reverence for ancestors,” hence the adoption of the cognomen/family name Philopappos (‘one who loves his grandfather’). Honour was a significant component of Greco-Roman culture, hence the adoption of hundreds of these names, including the personal name ‘Philopappos’ seventeen times. From his name, we also know he rarely referred to his whole name twice (RPC IV.2 1874 and RPC IV.2 25273), and instead opted for his family name which could be interpreted as a statement of kinship to the citizens. With that considered, it is now time to analyse this unique Colossian coin.
This coin depicts a bareheaded, draped and cuirassed bust of Marcus Aurelius with the legend M AVPHΛIOC BHPOC KAICAP (Marcus Aurelius Verus Caesar) on the obverse. On the reverse, it illustrates the Greek version of the Capitoline Triad (Hera/Juno, Zeus/Jupiter, and Athena/Minerva) standing, with the magistrates’ name and Greek legend KOΛOCCHNOIC (to the Colossians). The Capitoline Triad were three prominent Roman deities worshipped atop the Capitoline Hill, but it is likely the worship of these three figures was borrowed from the earlier Etruscans and adopted by the Romans. The coin also suggests that Philoppapos gave the coin to the people and was either paying homage to what was present in Rome on the Capitoline Hill or paying for a statue to be incorporated in the imperial sanctuary there. Similar and unique coins with the same reverse have also been found at Trapezopolis during the reigns of Hadrian (RPC III 2261B) and Antoninus Pius (RPC IV.2 11702).
Angelos, C. 2013. ‘Second Thoughts on Second Names in Aphrodisias,’ in R. Parker, ed. Personal Names in Ancient Anatolia, Proceedings of the British Academy, British Academy Scholarship, 207-230.
This post has brief notes for an unpublished coin that was identified by CCCRH Research Associate, Sebastian Harris. Sebastian has prepared the following notes, in preparation for a future RPC entry.
A few months back, CCCRH acquired a bronze coin minted at Pessinus, during the reign of Septimius Severus (193-211 CE), which is not published in standard references. It depicts a bareheaded and draped bust of Geta with the legend Π CEΠ ΓETAC KΑΙC (Publius Septimius Geta Caesar) on the obverse. On the reverse, it illustrates the river-god Gallos reclining, holding a reed and resting on an urn, combined with the Greek legend ΠΕCCINOYNTIΩΝ (of the Pessinians). This coin is available in the CCCRH Database as CCCRH #3204.
The origins of the Greek town Pessinus are ambiguous. Ancient tradition explains that Pessinus was founded by king Midas (r. 738-696 BCE), a name that once belonged to the mythological figure who could turn anything to gold, however archaeological excavations from 1967 suggest the earliest settlement date as the 500s BCE. The town was ruled by Phrygian dynasti (‘lords’), Seleucids and Attalid kings, Galatian tribes and Romans. The Romans held a strong affinity for this ancient site as it played a role in the Second Punic War in 205/4 BCE. Several meteor showers occurred and, after consulting the Sibylline Books, they removed a large black stone that fell from the sky near the Pessinus’ temple and introduced the town’s cult of Cybele to Rome. Afterwards, Pessinus flourished and became “the greatest of the emporiums of that part of the world.” Pessinus also played a role in Montanism, as bishop Dionysius of Alexandria might have addressed a letter to the city.
As for the coin’s iconography, it references the Gallos River than ran through Pessinus, now called the Mudurnu River. Written as a guide to the Roman holidays, the poet Ovid explains that through Pessinus “runs a river of maddening water called the Gallus [and] whoever drinks of it, is crazed.” As for the origin of this myth, we are not sure, but river deities were commonly represented as protective gods on coins (e.g., Achelous, Orontes, Nilus etc.). However, we do know that the river was involved in a canalisation system and were common symbols on provincial coinage, which may explain the imagery.
References
Devreker, J., Thoen, H., and Vermeulen, F. 1995. ‘The Imperial Sanctuary at Pessinus and its Predecessors: A Revision,’ Anatolia Antiqua III: 125-144.
Ovid (trans. J.G. Frazer and G.P. Goold). 1931. Fasti, Harvard University Press.
Roller, D.W. 2018. ‘Central and Northern Anatolia,’ in A Historical and Topographical Guide to the Geography of Strabo, Cambridge University Press, 685-740.
Roller, L.E. 1999. In Search of God the Mother: The Cult of Anatolian Cybele, University of California Press.
Tabbernee, W. 2014. ‘Asia Minor and Cyprus,’ in Early Christianity in Contexts: An Exploration across Cultures and Continents, Grand Rapids, MI: Baker Academic, 261-319.
Waelkens, M. 1984. ‘Le système d’endiguement du torrent,’ in J. Devreker and M. Waelkens, eds. Les fouilles de la Rijksuniversiteit te Gent à Pessinonte 1967–1973, De Tempel, 77-141.
Four coins from the CCCRH collection have recently been added to the highly-regarded online database, Roman Provincial Coinage (RPC Online). This post has brief notes on each of the 4 coins that were identified by CCCRH Research Associate, Sebastian Harris. Sebastian arranged for them to be added to the RPC listing and has also prepared the following notes.
Attaleia (Pamphylia), AE20, Attaleia, 161–180 CE
CCCRH recently acquired a bronze coin minted at Attaleia, during the reign of Marcus Aurelius (161–180 CE), previously unpublished in Roman Provincial Coins although cited in some offline reference works. It depicts a diademed bust of Poseidon holding a trident on the obverse, and Nike with the Greek inscription ATTAΛEWN, meaning “of the people of Attaleia,” on the reverse.
Founded by Attalus II of Pergamon in c. 150 BCE, Attaleia was a prominent port-city in what was the Kingdom of Pergamon; a remnant of the larger Seleucid Empire, established by one of Alexander the Great’s successors. Located on the coast of Western Asia Minor, the city originally served as the main naval centre for Attalus’ forces before it became part of the Roman Empire after Attalus’ nephew gave it over to the Romans in 133 BCE. It eventually became the capital of the Roman province of Lycia-Pamphylia and was a significant port for the Byzantine Empire and Crusader Kingdoms.
As one might expect from the city’s proximity to the sea and long history, many coins from Attaleia feature maritime imagery and allusions to the local cults. Poseidon is depicted as a nautical deity, as a protector of sea towns. On the other hand, Nike is a reference to the local cult of Athena Nikephoros (‘bringer of victory’), established under Attalus I. In fact, there was a magnificent two-story temple and festival dedicated to Athena, known as the Nikephoria. It even became the “most important religious celebration in Pergamum in the 2nd century BC,” which further cemented the local worship of the victory goddess.
Allen, R.E. 1983. The Attalid Kingdom: A Constitutional History, Oxford: Clarendon Press.
Fant, C.E, and Reddish, M.G. 2003. ‘Attalia,’ in A Guide to Biblical Sites in Greece and Turkey, Oxford: Oxford University Press, 167-172.
Hill, G.F. 1987. A Catalogue of Greek Coins in the British Museum, Lycia, Pamphylia, and Pisidia, London: The Trustees of the British Museum.
Smith, W. 1854. Dictionary of Greek and Roman Geography, illustrated by numerous engravings on wood, London: John Murray.
Commodus (177–192 CE), AE20, Alexandria Troas, c. 184–190 CE
Several years ago, the Foundation acquired an unpublished bronze coin minted at Alexandria Troas, during the sole reign of Commodus (180–192 CE). It depicts a bareheaded, draped, and cuirassed bust of Commodus with the legend COMMODVS ANTONINVS AV (Commodus Antoninus Augustus). On the reverse, it illustrates a cult statue of Apollo Smintheus with a cypress tree and altar, combined with the Latin inscription COL AVG TROAD (“of the Augustan Colony of Troas”).
Alexandria Troas was originally a town called Sigeia, which was enlarged by Antigonus I and later Lysimachus, who named it Alexandria Troas after Alexander the Great in 301 BCE. It served as Rome’s main naval port in north-western Asia Minor during the Roman-Seleucid War (192–188 BCE), and because of their support, Alexandria Troas became an ‘independent’ city. When Augustus was named emperor, he renamed the city to “the Augustan Colony of Troas,” and this remained the city’s name well into the fourth and fifth centuries CE. It is from the time of Commodus (likely during his tour of the Eastern Provinces in 176 CE) until the reign of Gallienus (253–266 CE), that almost all emperors were represented on the city’s coins, a change that had broken the previous period of minimal coins.
Typical of Roman Provincial Coinage, the cult statue of Apollo depicted on the coin’s obverse is the result of a nearby town’s union. Located approximately 30 kilometres south of Alexandria Troas, Hamaxitus was home to the Temple of Apollo Smintheus (“Lord of Mice”); mice were symbolic of Apollo as the god of disease. When the town merged with the larger Alexandria Troas in the second century BC, the local cult grew, and Alexandria began minting coins with symbols related to Apollo Smintheus. This Apollo was depicted in a himation (garment), with a quiver on his shoulder, holding a patera (offering bowl) and bow. The other symbols paired with the statue were the cypress tree (the sacred grove which stood about the temple) and altar (a component of the statue group according to Aelian).
Bresson, A. 2007. ‘Hamaxitos en Troade,’ in J. Dalaison, ed. Espaces et pouvoirs dans l’Antqiuité de l’Anatolie à la Gaule, Hommages à Bernard Rémy, Grenoble: CRHIPA, 139-158.
Vailhé, S. 1913. ‘Troas,’ in C.G. Herbermann, E.A. Pace, C.B. Pallen, T.J. Shahan and J.J. Wynne, eds. The Catholic Enyclopedia, Volume 15: Tournely–Zwirner, New York: The Encyclopedia Press, 63.
Wroth, W.W. 1894. A Catalog of the Greek Coins in the British Museum, Troas, Aeolis and Lesbos, London: The Trustees of the British Museum.
Volusian (251–253 CE), AE29, Colossae, 251–253 CE
Six years ago, CCCRH acquired a previously unpublished bronze coin minted at Colossae, from the rule of Trebonianus Gallus (251–253 CE). It depicts a laureate, draped and cuirassed bust of Volusian with the legend Γ Ο Α Γ ΟΟΥΟΛΟΥϹϹΙΑΝΟϹ Ϲ (Gaius Vibius Afinius Gallus Veldumnianus Volusianus Augustus) on the obverse. On the reverse, it illustrates a cult statue of Artemis of Ephesus with two stags, combined with magistrate’s name and the Greek inscription ΚΟΛΟϹϹΗΝΩΝ (“of the Colossians”)
Considered a “great city in Phrygia” by Herodotus, Colossae had lost its importance to the surrounding cities during the late Hellenistic and early Roman period. During the lifetime of Paul this would have been a minor settlement, and especially so after the earthquakes that devastated the area in the early 60s of the Common Era. Colossae would eventually regain its importance as a Roman city when Emperor Hadrian (r. 117-138 CE) visited it during his own travels, as evidenced by the mass coinage that followed with the regular elections of stephanophoroi (“crown-bearers”). Interestingly, although this coin was minted almost 200 years after the death of Paul, the legend on the reverse of the coin preserves a name that also occurs in the NT letters attributed to Paul: Epaphras (cf Col 1:7; 4:12; and Phlm 23).
A stephanophoros was “a title given to magistrates in some Greek cities who had been granted the honour of being allowed to wear a wreath or garland on public occasions.” They were often one of the leading citizens who would finance the religious festivals and games in provincial Greek cities. The “crown-bearer” written on this coin is ΑΥ ΜΑΡΚΙΑΝΟϹΕΠΑΦΡΑ (Aurelius Marcianus, [son of] Epaphras), who lived during the time of Trebonianus Gallus. The reason for Marcianus depicting the cult statue of Artemis Ephesia on the reverse is two-fold; it commemorates a festival or games honouring Artemis that he financed, and it promotes the cult of Artemis by identifying the Artemis worshipped at Colossae with the Artemis worshipped at Ephesus (the main cult centre in Asia Minor).
Cadwallader, A. 2015. ‘Assessing the Potential of Archaeological Discoveries for the Interpretation of New Testament Texts: The Case of a Gladiator Fragment from Colossae and the Letter to the Colossians,’ in J.R. Harrison and L.L. Welborn, eds. The First Urban Churches 1: Methodological Foundations, Atlanta: SBL Press, 41-66
Fant, C.E, and Reddish, M.G. 2003. ‘Colossae,’ in A Guide to Biblical Sites in Greece and Turkey, Oxford: Oxford University Press, 173-174.
Head, B. 1906. A Catalogue of Greek Coins in the British Museum, Phrygia, London: The Trustees of the British Museum.
Lewis, P.E. May 2016. ‘A New Coin of Colossae,’ TheAustralasian Coin & Banknote Magazine, Accessed 11thNovember 2023, https://tinyurl.com/mryukjm3.
Yamauchi, E.M. 1980. New Testament Cities in Western Asia Minor, Grand Rapids: Baker.
Gallienus (253–268 CE), AE26, Ephesus, 253–260 CE
The Foundation recently acquired an unpublished bronze coin minted at Ephesus, from the joint rule of Valerian and Gallienus (253–260 CE). It depicts a laureate, draped and cuirassed bust of Gallienus with the legend AYT ΠΟ ΛIKIN ΓΑΛΛΙΗΝΟС (Imperator Publius Licinius Gallienus) on the obverse. On the reverse, it illustrates Artemis carrying a long torch, combined with the city’s name and its honorific title, EΦECIΩN Δ NEΩKOΡΩN (“of the Ephesians, four-time neokoros”).
Artemis had been worshipped in Ephesus since the Bronze Age and by many other cities “who also held her in honour above all the gods.” The Ephesian Artemis was originally a mix of several local goddesses native to Anatolia (Asia Minor), who later became associated with the Greek Artemis and Roman Diana. Not only was Ephesus a significant cult centre for Artemis, but it was also the sight of the famous Temple of Artemis (Artemision), which was one of the Seven Wonders of the Ancient World. On the coin’s reverse, the torch identifies her as the Greek ArtemisPhosphoros (“Bringer of Light”). This coin type was introduced as a silver denarius under Hadrian (117–138 CE) and was associated with Ephesus during the reign of Severus Alexander (222–235 CE), when the city was promoted to a regional centre for the imperial cult for the third time (neokoros).
Neokoros (‘temple-sweeper’) was a sacred title, often related to the custody of a temple, dedicated to the imperial cult (worship of the emperor and his family). However, Ephesus was unique. As seen in this coin, Ephesus was four-time neokoros, the most of any Greek city (Δ was the fourth letter of the Greek alphabet), but it was dedicated three times to the emperor—Domitian, Hadrian, and Valerian—and once to the Ephesian Artemis. The city had originally wanted to house a temple for the emperors Augustus and Tiberius but was ruled out of the competition “because it was too totally devoted to its chief goddess Artemis.” However, as time passed, they were honoured with the title and, because of their devotion to Artemis and her importance in the region, they received a rare neokoros for Artemis.
Burrell, B. 2004. ‘Ephesos in Ionia (Nero),’ in Neokoroi: Greek Cities and Roman Emperors, Leiden: Brill, 86-99.
Harris, S.L. 2023. ‘Ancient Silver Coinage of Ephesus: The Changing ‘Faces’ of Classical and Hellenistic Coinage,’Ancient Greek & Roman Archaeology & Material Culture eJournal, http://dx.doi.org/10.2139/ssrn.4611571.
Pick, B. 1906. ‘Die neokorien von Ephesos,’ in J. Evans, H.H. Howorth, H.A. Grueber, W.W. Wroth and G.F. Hill, eds. Corolla Numismatica: Numismatic Essays in Honor of Barclay V. Head, London: Oxford University Press, 234-244.
