A Place for Peace in a Time of War

Cornwell, Hannah

doi:10.2307/j.ctvd58sq1.10

Cited by 3 publications

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“…66 Cornwell gives a full analysis of this coin and its political implications, and concludes that the 'introduction of Peace onto the coinage in a period of internal stability is part of a much wider programmatic statement made by Julius Caesar in 44'. 67 She adds that the additional legend paxs is indicative of the increased use over the 40s of a range of ideals or 'divine qualities' on coinage, but suggests that the large number of types minted by the increased board of monetales in 44, with the various images and symbols depicted on them, 'emphasised the security of the state as contingent on Caesar's successes, victories, and the perpetuation of his memory'. 68 While these conclusions fit with the premise of this article, the large number of other types including Buca's quinarius were not confined to Caesar's programmatic statements put forward just in 44.…”

Section: Fides Denarius Of a Licinius Nerva -47mentioning

confidence: 99%

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‘Slogans’ on Coins in Julius Caesar's Dictatorship Years (49–44 BC)

Marshall

2023

Antichthon

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A number of coins issued during the years 49–44 had on them an additional legend, a trend which had been developing in the preceding fifty years, but which was used much more extensively by Caesar's moneyers. The legends (with two exceptions) all refer to recognised ‘qualities’, which had temples and cults established in the Roman community. The coin types, particularly in the opening years of the civil war between Caesar and Pompeius, were issued in very large numbers, suggesting that they were not only used to pay the troops whom Caesar had already and those he was recruiting, but also that they were put into general circulation. The qualities emphasised on the coins indicate Caesar's programmatic ideology, and the number issued shows that he wished to circulate this ideology widely. The additional legends can be taken therefore to be ‘slogans’, a form of propaganda for Caesar's aims. The two exceptions were Pax and Clementia, but there is evidence to suggest that a cult and temple were planned for each of these.

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Section: Fides Denarius Of a Licinius Nerva -47mentioning

confidence: 99%

“… 68 Cornwell (2020) 123, referring also to the comments on the whole range of these types by Crawford RRC 1, pp. 492–5.…”

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‘Slogans’ on Coins in Julius Caesar's Dictatorship Years (49–44 BC)

Marshall

2023

Antichthon

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The Roman Revolution: ThePax Romana

Shaw

2023

Klio

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Summary The creation of the Roman Peace involved technical and quantitative developments in a particular type of political rule that produced the appropriate imperial subjects. It also involved concepts of what that pax was to be and how it was to function. These ideas, in turn, demanded new kinds of subjectivity that conflicted with the strong concepts of freedom enjoyed by the citizens of a city-state. The following essay attempts to investigate the development of the intertwining strands of subservience and peace in the middle Republic and their fruition in the transition to the Principate. The core concern is one raised by Momigliano: How did this sea change in political identity affect the mentality of the new subjects of empire?

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Amat bonus otia Daphnis (Verg. Ecl. V 61). L’ideale della concordia nella Ecloga V

Dettoni

2024

Erga-Logoi. Rivista Di Storia, Letteratura, Diritto E Culture Dell'antichità

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Amat bonus otia Daphnis (Verg. Ecl. V 61). The ideal of concordia in Eclogue V The concept of concordia plays a key role in the political debate among Virgil’s contemporaries. Virgil himself highlights the role of discordia in Ecl. I 71 and makes concordia the tenet of Eclogue IV (Ecl. IV 46-47). Celebration of peace brought by the new god Daphnis in Eclogue V is couched in terms of concordia as well, as it is pointed out both by the Homeric source of Il. XXII 262-263 on the impossible ὁμοφροσύνη among animals and by the model of Lucretius’ apotheosis of Epicurus, which is significant in that Lucretius deems Epicurus’ doctrine as the means by which sapientes might live together according to the original sense of amicitia and concordia. Moreover, people gathering around Daphnis’ cult as if they were mystery initiates emphasizes the role of community in the eclogue – not least, mystery language is exploited also in Epicurean tradition. Analogies and differences between the iuvenis deus of Eclogue I and Daphnis sharpens the gulf between the two eclogues: in the former, the community of cives is distraught because of discordia, and Tityrus is the only one to enjoy the benefits of the iuvenis deus; by contrast, the latter celebrates a close-knit community worshipping Daphnis in concordia.

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A Place for Peace in a Time of War

Cited by 3 publications

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‘Slogans’ on Coins in Julius Caesar's Dictatorship Years (49–44 BC)

‘Slogans’ on Coins in Julius Caesar's Dictatorship Years (49–44 BC)

The Roman Revolution: ThePax Romana

Amat bonus otia Daphnis (Verg. Ecl. V 61). L’ideale della concordia nella Ecloga V

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