DOI Artikel:
Jellonek, Szymon: Roman foundation myths on colonial coinage
DOI Seite / Zitierlink:https://doi.org/10.11588/diglit.49247#0107
ROMAN FOUNDATION MYTHS ON COLONIAL COINAGE
than her cult statue itself (e.g. RPC 12587). Nevertheless, in all of these cases it was
local traditions that were being referred to, with mention sometimes being made of
the eponym or foundation myth.
Although it is believed that the depiction of local foundation myths developed,
above all, in the 2nd and 3rd centuries,3 Mount Argaeus was depicted with Helios in
Caesarea in Cappadocia already as of the age of Tiberius (RPC I 3620). Cyzicus,
on the other hand, depicted Cyzicus, its founder, already as of the age of Domitian
(RPC II886). The Cretan koinon depicted Gortyn - which, according to local legend,
was founded by the hero Gortys - as of the age of Trajan (RPC III 55). Thus, it is
not strange that Argos too vaunted its greatest hero, that is, Perseus, who is shown
on coins from this city right after his fight with Medusa (RPC II 339). Also worth
mentioning is Smyrna, which issued coins with Pelops and Hippodamia during
the age of Antoninus Pius (RPC IV (online temporary numbers) 237) and then,
during the age of Marcus Aurelius, coins with the next founder, that is, Alexander
(RPC IV (online temporary numbers) 239). In Hierapolis, in the conventus of Cibyra,
Apollo was depicted with the appellation APXHT8THC, that is, founder (RPC IV
(online temporary numbers) 2052).4 All of these myths were well known by the
local residents as of the times before the Roman conquest. However, the period
of the so-called Greek renaissance, and so, the time of the “Second Sophistic”,
which dates to the middle of the 2nd century AD,5 definitely had an impact on their
restoration in the social consciousness, among other things, via their promotion in
provincial coinage.
Initially, the positions taken up by the Roman colonies represented an alternative
model in response to the local myths. It is quite obvious that these cities, which were
mostly established towards the end of the Roman Republic or during the age of
Augustus, could not have had legends of their own regarding their foundation. What
these cities could do, however, was refer back to the pre-Roman tradition, for most
of them were set up in places with a centuries-old history (among others, Berytus,
Apamea, Lystra) and not on so-called virgin land.6 However, besides a few exceptions
(including Corinth and Cassandreia), most of them opted for something else.
Whether local or Roman myths were used seems to be directly connected to the
level of Romanization. Although the classic definition of the process is no longer in
use and some alternatives have been recently proposed (globalization,7 creolization,8
3 HEUCHERT 2005: 51.
4 PRICE 2005: 118.
5 HOWGEGO 2005: 7.
6 RIZAK1S 1998: 599-617.
7 HINGLEY 2005.
8 WEBSTER 2001: 209-225.
1.03
than her cult statue itself (e.g. RPC 12587). Nevertheless, in all of these cases it was
local traditions that were being referred to, with mention sometimes being made of
the eponym or foundation myth.
Although it is believed that the depiction of local foundation myths developed,
above all, in the 2nd and 3rd centuries,3 Mount Argaeus was depicted with Helios in
Caesarea in Cappadocia already as of the age of Tiberius (RPC I 3620). Cyzicus,
on the other hand, depicted Cyzicus, its founder, already as of the age of Domitian
(RPC II886). The Cretan koinon depicted Gortyn - which, according to local legend,
was founded by the hero Gortys - as of the age of Trajan (RPC III 55). Thus, it is
not strange that Argos too vaunted its greatest hero, that is, Perseus, who is shown
on coins from this city right after his fight with Medusa (RPC II 339). Also worth
mentioning is Smyrna, which issued coins with Pelops and Hippodamia during
the age of Antoninus Pius (RPC IV (online temporary numbers) 237) and then,
during the age of Marcus Aurelius, coins with the next founder, that is, Alexander
(RPC IV (online temporary numbers) 239). In Hierapolis, in the conventus of Cibyra,
Apollo was depicted with the appellation APXHT8THC, that is, founder (RPC IV
(online temporary numbers) 2052).4 All of these myths were well known by the
local residents as of the times before the Roman conquest. However, the period
of the so-called Greek renaissance, and so, the time of the “Second Sophistic”,
which dates to the middle of the 2nd century AD,5 definitely had an impact on their
restoration in the social consciousness, among other things, via their promotion in
provincial coinage.
Initially, the positions taken up by the Roman colonies represented an alternative
model in response to the local myths. It is quite obvious that these cities, which were
mostly established towards the end of the Roman Republic or during the age of
Augustus, could not have had legends of their own regarding their foundation. What
these cities could do, however, was refer back to the pre-Roman tradition, for most
of them were set up in places with a centuries-old history (among others, Berytus,
Apamea, Lystra) and not on so-called virgin land.6 However, besides a few exceptions
(including Corinth and Cassandreia), most of them opted for something else.
Whether local or Roman myths were used seems to be directly connected to the
level of Romanization. Although the classic definition of the process is no longer in
use and some alternatives have been recently proposed (globalization,7 creolization,8
3 HEUCHERT 2005: 51.
4 PRICE 2005: 118.
5 HOWGEGO 2005: 7.
6 RIZAK1S 1998: 599-617.
7 HINGLEY 2005.
8 WEBSTER 2001: 209-225.
1.03