DOI article:
Jellonek, Szymon: Roman foundation myths on colonial coinage
DOI Page / Citation link:https://doi.org/10.11588/diglit.49247#0117
ROMAN FOUNDATION MYTHS ON COLONIAL COINAGE
with here are statues.78 A figure in a toga crowns the head of a figure in a cuirass. In
order to identify these figures, the legends turn out to be invaluable: DI VO IVL(io)
and AVG(usto) DIVI F(ilius) (RPC I 1650). Julius Caesar crowns his nephew. This
depiction may refer to the famous battle that took place nearby in the year 42, when
Caesar’s murderers were supposed to be defeated by Marc Antony and the young
Octavian.79 Grateful to his heir for having taken vengeance on his enemies, Caesar
thus crowns him.80 This representation of course must be treated as a myth. While
it is true that Octavian fought at Philippi, his troops lost the battle, and he himself
is supposed to have taken refuge in a marsh while Marc Antony achieved ultimate
victory.81 As we know, it was Caesar’s heir who ultimately attained complete control,
and because he could not allow for a situation in which his rival was regarded as the
winner of the battle at Philippi, a legend was created according to which it was the
appearance of the divine Julius that lead to the defeat of the Republicans.82 As a result,
it was this famous battle that became the foundation myth of the colony at Philippi,
and the scene depicted on the coins was supposed to indicate the victors of the battle.
The motive of a Capricorn present on Parium coins from the age of Augustus
(RPC 12263) to that of Gallienus (SNG von Aulock 1346) is indirectly connected to
the colonial foundation. The Sea-Goat was the chosen sign of Augustus.83 Because
the Capricorn referred to Divus Augustus, we know that it was he who established
Parium as a colony; in this way the founder was commemorated.84
LOCAL FOUNDATION MYTHS
On the other hand, there were colonies that concentrated on the pre-Roman
local foundation myths, renouncing the foundation type that was typically used.
I will discuss these local myths in chronological order. Although the introduction
mentioned that foundation myths became more popular in the 2nd and 3rd centuries,
I shall first consider the examples of Buthrotum and Corinth, where there was
a focus on the local tradition from the beginning (the 1st century BC). I will then
analyze the rivalry between the Syrian colonies at the beginning of the 3rd century.
In addition, the example of Mallus will illustrate the integration of local elements
with those of Rome. The final paragraph describes the case of Iconium, in which
the assimilation of the local tradition took place.
78 KOORTOBOJIAN 2013: 137, 228.
79 JELLONEK 2017: 52.
80 KOORTOBOJIAN 2013: 137-138.
81 SYME 2009: 207-208; Plut. JT7. Brut. 4.
82 Vai. Max. 1.8.8.
83 Suet. Aug 94.
84 FILGES 2015:260.
113
with here are statues.78 A figure in a toga crowns the head of a figure in a cuirass. In
order to identify these figures, the legends turn out to be invaluable: DI VO IVL(io)
and AVG(usto) DIVI F(ilius) (RPC I 1650). Julius Caesar crowns his nephew. This
depiction may refer to the famous battle that took place nearby in the year 42, when
Caesar’s murderers were supposed to be defeated by Marc Antony and the young
Octavian.79 Grateful to his heir for having taken vengeance on his enemies, Caesar
thus crowns him.80 This representation of course must be treated as a myth. While
it is true that Octavian fought at Philippi, his troops lost the battle, and he himself
is supposed to have taken refuge in a marsh while Marc Antony achieved ultimate
victory.81 As we know, it was Caesar’s heir who ultimately attained complete control,
and because he could not allow for a situation in which his rival was regarded as the
winner of the battle at Philippi, a legend was created according to which it was the
appearance of the divine Julius that lead to the defeat of the Republicans.82 As a result,
it was this famous battle that became the foundation myth of the colony at Philippi,
and the scene depicted on the coins was supposed to indicate the victors of the battle.
The motive of a Capricorn present on Parium coins from the age of Augustus
(RPC 12263) to that of Gallienus (SNG von Aulock 1346) is indirectly connected to
the colonial foundation. The Sea-Goat was the chosen sign of Augustus.83 Because
the Capricorn referred to Divus Augustus, we know that it was he who established
Parium as a colony; in this way the founder was commemorated.84
LOCAL FOUNDATION MYTHS
On the other hand, there were colonies that concentrated on the pre-Roman
local foundation myths, renouncing the foundation type that was typically used.
I will discuss these local myths in chronological order. Although the introduction
mentioned that foundation myths became more popular in the 2nd and 3rd centuries,
I shall first consider the examples of Buthrotum and Corinth, where there was
a focus on the local tradition from the beginning (the 1st century BC). I will then
analyze the rivalry between the Syrian colonies at the beginning of the 3rd century.
In addition, the example of Mallus will illustrate the integration of local elements
with those of Rome. The final paragraph describes the case of Iconium, in which
the assimilation of the local tradition took place.
78 KOORTOBOJIAN 2013: 137, 228.
79 JELLONEK 2017: 52.
80 KOORTOBOJIAN 2013: 137-138.
81 SYME 2009: 207-208; Plut. JT7. Brut. 4.
82 Vai. Max. 1.8.8.
83 Suet. Aug 94.
84 FILGES 2015:260.
113