download PDF

Abstract

Divine patrons of the Roman civitas included a group of personified goods closely associated with a person of princeps. Sacred character of those ‘small’ divinities was marked with the epithet of Augusti. In the 1st century AD, the official pantheon of the Roman state started to include a whole group of numina responsible for security and collective wellbeing: Salus who had been known earlier was joined by Securtitas, Tutela (as a guardian of imperial family) and Tranquillitas. In the 2nd century, the latter goddess personifying tranquility started to appear on coins. Her attributes suggest some relation to seas and food supply emphasizing a tendency to stability and prosperity. In the 3rd century, Tranquillitas, in spite of the crisis, remained a symbol of quirites’ security, at least in regard to supply with grain and clean water. The respective legend, which existed during the reign of Philippus and Tacitus, should be considered as a promise of pacification and return to the time of ‘good emperors’. The slogan of Beata Tranquillitas, which appeared in the 4th century, was not accompanied with the goddess’ profile. This change may be interpreted not only as the evidence of winning Christianity. The Blessed Tranquility, which appeared under the dynasty of Constantine the Great, should probably be considered as the good provided by the emperor as a military leader. This ideological message is radically diff erent from the meaning of dea Tranquillitas before the Dominate. The author of the article believes that the worship of personified Tranquillitas expressed in coins represented a branch of imperial propaganda that was developing within the framework of idea about the food supply of Roman citizens. Under the Antonines and later, Tranquillitas supplemented functions of other divine virtues. It served as a central link in the functional chain represented by Abundantia–Annona– Tranquillitas–Providentia–Securitas. The benefits arranged in such order symbolized a peculiar cycle of grain logistics from growing and cropping to timely delivery to consumers, which represents the essence of food security of any state.

Keywords

Roman religion, Roman Empire, Roman coins, Security, Tranquility, agricultural production, food supply.

Evgeniy S. Danilov

P.G. Demidov Yaroslavl State University, Yaroslavl, Russia

E-mail: This email address is being protected from spambots. You need JavaScript enabled to view it.

Alten, D., Zschucke, C.-F. 2004: Die römische Münzserie Beata Tranquillitas in der Prägestätte Trier 321–323. Trier.

Alvarez Martinez, J.M. 2017: The Mosaic Production of Augusta Emerita (Merida). Journal of Mosaic Research 10, 27–43.

Arata, F.P., Ceccarelli, L. 2016: Materiali provenienti da Anzio nel British Museum e nei Musei Capitolini. In: M. Sapelli Ragni (a cura di), Anzio e Nerone. Tesori dal British Museum e dai Musei Capitolini. Roma, 98–117.

Axtell, H.L. 1907: The Deification of Abstract Ideas in Roman Literature and Inscriptions. Chicago.

Blázquez Martínez, J.M. 1986: Cosmología mitraica en un mosaico de Augusta Emerita. Archivo Español de Arqueología 59/153–154, 89–100.

Bleckmann, B. 2015: Constantine, Rome, and the Christians. In: J. Wienand (ed.), Contested Monarchy. Integrating the Roman Empire in the Fourth Century AD. New York, 309–329.

DesRosiers, N.P. 20 16: Suns, Snakes, and Altars: Competitive Imagery in Constantinian Numismatics. In: N.P. DesRosiers and L.C. Vuong (ed.), Religious Competition in the Greco- Roman World. Atlanta, 41–61.

Eckhel, I. 1797: Doctrina Numorum Veterum. Pars II. De Moneta Romanorum. Vol. VII. Continens Numos Imperatorios ab Antonio Pio usque ad Imperium Diocletiani. Vindobonae.

Fischer, J.C. 2017: Establishing an Augustan Date and Interpretation for the Tazza Farnese. In: J.C. Fischer (ed.), Breaking with Convention with Italian Art. Cambridge, 26–47.

Hands, A.W. 1897: Chats of roman coins with young collectors. Spink & Son’s Monthly Numismatic Circular V.51, 2061–2068.

Harris, W.V. 2001: Restraining Rage. The Ideology of Anger Control in Classical Antiquity. Cambridge, Massachusetts–London.

Jones, J.M. 2004: A Dictionary of Ancient Roman Coins. London.

Kampmann, U. 2004: Die Münzen der römischen Kaiserzeit. Regenstauf.

Kneppe, A. 1994: Metus temporum: zur Bedeutung von Angst in Politik und Gesellschaft der römischen Kaiserzeit des 1. und 2. Jhdts. n. Chr. Stuttgart.

Lübker, F. 1855: Reallexikon des classischen Alterthums für Gymnasien. Leipzig.

Norena, C.F. 2011: Imperial Ideals in the Roman West: Representation, Circulation, Power. Cambridge.

Nony, D. 19 99: De la tranquillitas de Philippe l’Arabe à l’hippopotame d’Otacilia. Cahiers du Centre Gustave Glotz 10, 261–267.

Ricci, C. 2018: Security in Roman Times. Rome, Italy and the Emperors. London–New York.

Rohde, G. 1937: Tranquillitas. RE. 6. 12, 2138–2139.

Seelentag, G. 2008: Der Kaiser als Fürsorger. Die italische Alimentarinstitution. Historia 57/2, 208–241.

Smith, A.C. 2011: Polis and Personification in Classical Athenian Art. Leiden–Boston.

Stevenson, S.W., Smith, Ch.R., Madden, F.W. 1889: A Dictionary of Roman Coins, Republican and Imperial. London.

Struve, B.G. 1701: Antiquitatum Romanarum Syntagma, sive de ritibus sacris systema absolutius. Iena.

Vollkommer, R. 1997: Tranquillitas. Lexicon Iconographicum Mythologiae Classicae. VIII/1. Zürich–Düsseldorf.

Warren, J. 2002: Epicurus and Democritean Ethics: An Archaeology of Ataraxia. Cambridge.