Meyer, Mullen, and Vanhala analysed the inscription SECVNDINVS CACOR accompanying the carving of ... more Meyer, Mullen, and Vanhala analysed the inscription SECVNDINVS CACOR accompanying the carving of a phallus on a stone excavated at Vindolanda and explained CACOR as the present passive of the verb cacare 'to shit out'. I suggest that CACOR may have been intended in abbreviation of CACORVM, the neuter genitive plural of the adjective cacus, a transliteration of the Greek κακός 'evil', and that the phallus is depicted ejaculating over this word to symbolise its apotropaic power over evil.
It is argued that the apparent mintmark CON on an African decanummium of Justinian I (MIBE 201) ... more It is argued that the apparent mintmark CON on an African decanummium of Justinian I (MIBE 201) does not refer to Constantina in Numidia and is not even an imitation of the mintmark of Constantinople. Instead, it probably abbreviates the Latin term concordia ‘harmony’ that had been accustomed to appear on the reverse of eastern decanummia as late as 542/3 and may celebrate the new state of affairs in Africa following the defeat of the Berbers in 548.
The reverse of the Standing Caliph fals struck under ‘Abd al-Malik (685–705 CE) normally depicted... more The reverse of the Standing Caliph fals struck under ‘Abd al-Malik (685–705 CE) normally depicted an object consisting of a pole-on-steps crossed by an ellipse or circle. Several different interpretations of this device have been offered to date, perhaps the most popular being that the pole has been transformed into the Greek letter phi in abbreviation of the name of this coin denomination, a ϕόλλις in Greek or fals in Arabic. It is argued here that the apparent ellipse or circle represents a slave collar and that it has been set upon a cross that has been disfigured by the removal of its horizontal bar in order to emphasize that the Christian community within the caliphate has been subjected in the manner of slaves.
Seventh-century solidi displaying crosses with their main horizontals removed have often been des... more Seventh-century solidi displaying crosses with their main horizontals removed have often been described as Arab-Byzantine imitations of Byzantine solidi and their production attributed to either the caliph Muʿāwiya (661-80) or the caliph ʿAbd al-Malik (685-705). It is argued here that they were probably produced by Byzantine officials in c.639 as they sought to buy their safety from the Arab conquerors of the greater Syrian region.
It is argued that the Greek monogram on the reverse of the Standing Caliph fulūs struck at Ḥarrān... more It is argued that the Greek monogram on the reverse of the Standing Caliph fulūs struck at Ḥarrān resolves to read the name Elias, that this Elias is probably identifiable as the bishop of Ḥarrān of that name who died in 700, and that the identification of the person responsible for striking these coins as a Christian bishop explains why the fulūs struck at Ḥarrān are the only coins of this series that fail to identify the prophet Muhammad as the “messenger of God”.
It is argued that Tertullian’s relatively lengthy description of a chameleon in his De pallio ser... more It is argued that Tertullian’s relatively lengthy description of a chameleon in his De pallio serves as a metaphor not so much for the convert to a philosophical way of life in general but for the convert to Christianity in particular. The argument rests on the unusual emphases within this description which recall different features of Christianity or popular beliefs about the same.
Suetonius records a short list of four different examples of public protest against Nero at Rome ... more Suetonius records a short list of four different examples of public protest against Nero at Rome during early A.D. 68 (Nero 45.2). One allegedly involved the adornment of a statue of Nero with an inscription and a lock of hair (cirrus), the other the adornment of his statue with an inscription and a leathern canteen (ascopa). It is argued here that the true significance of these two protests has been lost because the key terms used to describe the objects placed on the statues were altered during the transmission of the accounts of these events resulting in the obscuring of the puns that had been central to their understanding.
Charles and Singleton have explained why Cassius Dio's claim (60.21.2) that elephants were among ... more Charles and Singleton have explained why Cassius Dio's claim (60.21.2) that elephants were among the equipment prepared for use in Britain during the Claudian invasion of A.D. 43 is probably untrue, if one assumes that by 'elephant' he means the animal of that name. It is argued here that the best explanation of this apparent error is that Dio preserves a reference to a type of military machine, probably a siege-tower, rather than to the animal of this name.
The legend MONITASCORVM on some early Anglo-Saxon pennies may be better translated as ‘(in accord... more The legend MONITASCORVM on some early Anglo-Saxon pennies may be better translated as ‘(in accordance with) the teachings of the holy (fathers)’ than as 'the money of the saints'.
Several ancient sources agree that the emperor Vespasian did not punish a certain Mettius Pompusi... more Several ancient sources agree that the emperor Vespasian did not punish a certain Mettius Pompusianus when he learned that he had received an imperial horoscope, but appointed him as consul. It is argued here that Vespasian intended his appointment of Pompusianus as consul as the fulfilment of this horoscope which was vaguer in its original language than the surviving sources suggest. This saved him from having to punish Pompusianus.
It is argued that ‘Abd al-Malik (685–705) chose the obverse of the so-called shahāda solidus that... more It is argued that ‘Abd al-Malik (685–705) chose the obverse of the so-called shahāda solidus that he began striking in c. 691 in order to provoke Justinian II (685–695, 705–711) into refusing to accept tribute in this coin. In this way, he hoped to manipulate Justinian into breaking the treaty between the Arab and Byzantine empires. His choice of obverse had nothing to do with Emperor Heraclius (610–641), even though it was based on a Heraclian prototype, but it alluded rather to the manner in which Justinian had risen to power and implicitly questioned the legitimacy of his rule.
It is argued that the reverse of the dodecanummium attributed to ‘Abd al-‘Azīz ibn Marwān, govern... more It is argued that the reverse of the dodecanummium attributed to ‘Abd al-‘Azīz ibn Marwān, governor of Egypt from 685 to 705 CE, because of the Greek legend ΑΒΑΖ in the exergue, conceals the full legend ΑΒ ΑΖ ΙΒ μΑΡ, abbreviating his name in such a way as to place the attribution of the type to him beyond any doubt. In light of this, it seems preferable also to read the legend μΑςΑ on the reverse of another Arab-Byzantine dodecanummium in abbreviation of the name of Māslama ibn Mukḥallād ibn Samīt, governor of Egypt from 669 to 682.
It is argued that the reverse legend of the gold Liudhard ‘medalet’ was intended to read AMEN, AM... more It is argued that the reverse legend of the gold Liudhard ‘medalet’ was intended to read AMEN, AMEN and that in conjunction with the depiction of a cross on a globe, it may allude to the prayer at Psalm 71(72):18–19 that the glory of God should fill the whole earth.
It is argued that Theophanes the Confessor derives his information concerning the name of the bat... more It is argued that Theophanes the Confessor derives his information concerning the name of the baths where Constans II was allegedly assassinated from Theophilus of Edessa. It is further argued that Theophilus' claim that Andrew deliberately killed Constans by hitting him with a bucket is rather unconvincing and may represent the hypothetical reconstruction of the event by an imperial administration that could not accept that the emperor had died as a result of an unfortunate accident.
It is argued that a newly published type of follis tentatively identified as a new Arab-Byzantine... more It is argued that a newly published type of follis tentatively identified as a new Arab-Byzantine type may be a follis of the emperor Leontius II (695–8) possibly struck at Carthage in celebration of the brief Byzantine recapture of the city in 697.
It is argued that the reverse of a newly-discovered medallion of Commodus has nothing to do with ... more It is argued that the reverse of a newly-discovered medallion of Commodus has nothing to do with Mt Argaeus in Cappadocia despite some superficial similarities between its depiction of a mountain and the standard depiction of Mt Argaeus on the coinage of Caesarea in Cappadocia. On the contrary, it probably depicts Phaethon in the chariot of the sun as he descends too near the earth, an interpretation supported by the fact that the brief reverse legend seems to abbreviate a half-line from Ovid’s description of that event.
A new reading is proposed of the Greek legend on the reverse of an Arab-Byzantine type struck in ... more A new reading is proposed of the Greek legend on the reverse of an Arab-Byzantine type struck in Tiberias during the late seventh century. While this legend has often been interpreted to refer to a certain Khalid, it is argued here that it contains a brief statement of quality similar to that found on the coins of several other Arab-Byzantine mints.
It has traditionally been argued that, when the emperor Gallienus (253-268) struck aurei depictin... more It has traditionally been argued that, when the emperor Gallienus (253-268) struck aurei depicting his bust wearing a crown of wheat stalks, he intended to signal some sort of union with Demeter or a similar goddesss. A neglected passage from Tacitus (Annals 11.4) suggests that this bust type had no religious significance, but was intended solely to celebrate the emperor's care for the grain supply. Consequently, the legend GALLIENAE AVGVSTAE about the imperial bust on some of these coins was probably intended in reference to the grain supply (annona) symbolised by the crown of wheat stalks rather than to Gallienus himself.
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late as 542/3 and may celebrate the new state of affairs in Africa following the defeat of the Berbers in 548.
argued here that they were probably produced by Byzantine officials in c.639 as they sought to buy their safety from the Arab conquerors of the greater Syrian region.
striking these coins as a Christian bishop explains why the fulūs struck at Ḥarrān are the only coins of this series that fail to identify the prophet Muhammad as the “messenger of God”.
beliefs about the same.
the legend μΑςΑ on the reverse of another Arab-Byzantine dodecanummium in abbreviation
of the name of Māslama ibn Mukḥallād ibn Samīt, governor of Egypt from 669 to 682.