![]() The other coin, a denarius of Augustus from 19-18 BCE, shows the temple of Mars Ultor which he dedicated in 2 BCE, primarily as thanks for vengeance on the assassins of his adoptive father Julius Caesar. He is equipped as a soldier, like the Defender, but the legend tells us that this time he is striding out not to defend, but to wreak revenge. The reverse of a denarius of Augustus showing the Temple of Mars the Avenger.Īrs Ultor, the Avenger, is shown on the denarius of Severus Alexander on the far left, from 232 CE. ![]() This seems to equate peace with a field of dead enemies. He is gesturing downwards with his olive branch, as though to someone who is on the ground but just out of sight. His spear is behind him, and he rests his foot on the helmet of a defeated enemy. ![]() Mars is heroically nude, with his unconcealing chlamys draped from his shoulder this time. The coin on the near right, a denarius of his son Caracalla from 205 CE, is, in its way, even more alarming than the antoninianus of Probus. That olive branch is brandished just as forcefully as a weapon might be.īelow on the right are three coins of Septimius Severus and his family. Though I do not think you would have had a choice. Would you accept an offer of peace from this deity? Only with extreme caution, I would suggest. He holds his spear and shield in his left hand so that he can lean forward and brandish an olive branch with his right. On the antoninianus of Probus on the left, dedicated to Mars the Bringer of Peace, the god is dressed as a soldier. "They make a wilderness and call it peace" (words attributed by Tacitus the historian to the British leader Calgacus). The reverse of an antoninianus of Probus showing Mars who Brings Peace. The imagery varied according to the type, and all of them make a statement of imperial power and authority. N the religious life of Rome, Mars had a great number of different epithets, and some of them appeared on the Empire's coins. This probably symbolised the role of the emperor and his army in maintaining a stable grain supply, which was the subject of several of Vespasian's coins.Īctually, this example is a contemporary fake, with a base metal core under the layer of silver we can see. The denarius of Vespasian on the right also has a non-specific legend, but the image is very clear instead of striding out in an abstracted way, Mars stands with a sword in his hand, ready to defend the crops shown behind him (apparently wheat). Neither of these coins specifies which aspect of Mars is depicted, so we can assume that the generalised God of War is intended, just as on the Republican denarius at the top of the page – which in fact has a battle scene on its reverse. The reverse of a fourree denarius of Vespasian showing Mars and an ear of wheat. Thermus from 103 BCE, showing a youthful head of Mars, wearing an ornate and crested helmet. On the right is a Republican denarius of Q. ![]() Even though the newer trio of Jupiter, Juno and Minerva became Rome's chief deities, with their temple on the Capitoline Hill, the older priesthood still maintained its supremacy. Mars was one of the "old triad" of Roman deities, together with Jupiter and Quirinus, and so one of the three most important priests of Rome – the Flamen Martialis – was dedicated to him. Later in the year, a horse was sacrificed to him in the ritual of equus October. The month of March was named after him, and there were several Roman festivals for him in that month the third day of the week was, and still is, named after him. In myth, Mars was the father of Romulus, the founder of Rome. Thermus showing the helmeted head of Mars.Īrs was one of the chief gods of Rome from the earliest times the god of war, both aggressor and defender, and protector of the farmers' crops. ![]()
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