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Antiochus III, coin, late 3rd–early 2nd century bce; in the Art Institute of Chicago.

Art Institute of Chicago, Gift of William F. Dunham (1920.727), www.artic.edu

After the Roman conquest of Greece it is clear from the resumed activity of the mints that the Greek cities were autonomous in one respect at least, for the silver coinage required in Greek territory could be supplied only by Greek mints, the task being beyond the power of Rome at this time. The Thessalians issued silver coins of the type of Zeus and Athena and the legend Thessalon; a similar coinage was issued by the Boeotians. Maronea and Thasos issued tetradrachms that became a great commercial currency for trade across the Danube with the Scythians and Celts who imitated them. Macedonia itself issued tetradrachms bearing the names of Roman governors. In Asia, after the defeat of Antiochus III at Magnesia, there was an outburst of tetradrachms of Attic weight and local types at towns such as Lampsacus, Smyrna, and Magnesia. Other cities resumed the issue of Alexander tetradrachms, continuing to the middle of the 2nd century, when the Roman province of Asia was set up and cistophori replaced them. These, so called from the Dionysian chest (the sacred box or basket carried in the worship of Dionysus, usually shown containing snakes), which formed the principal type, were first struck at Pergamum after 228 bc; the reverse is a bow in a case between two serpents.

In the west the rise of Rome in the 3rd century introduced a new factor into the history of Greek coinage. The first coinage to disappear was that of Etruria—a silver issue curiously always left blank on one side—after a life of two centuries. Rome’s early intercourse with the Greek cities of Italy is reflected in the Romano-Campanian coinage. In the south the Italian campaign of Pyrrhus left its mark on various coinages, notably at Tarentum. The towns of Magna Graecia gradually lost their silver coinage under Roman influence, although Greek bronze coins lasted until the 1st century at Paestum.

In Sicily in the 3rd century, derivatives of earlier Syracusan coinage began to dominate the whole island. The Punic Wars brought the Romans to Sicily, where the Carthaginians had been established since the end of the 5th century and had struck coins of Syracusan and other Sicilian types with Punic legends and later with their own types. Sicily became a Roman province; henceforth, only bronze was struck in it, and these local coins continued into the first century, when the last trace of Greek coinage in the west disappeared.

Although Greek coins under the Roman Empire were nearly all of bronze and intended for local circulation, exceptional coinages in silver were allowed by Rome as a continuation, for wider regional use, of important preconquest currencies. The largest of these, running from Augustus to Diocletian’s coinage reform, was minted at Alexandria to supply the needs of Egypt and was generally of billon (an alloy of silver and base metals). Inscriptions were in Greek and obverses bore the emperor’s portrait, while reverses (dated in regnal years by Greek numerals) showed a wide variety of types embracing Hellenistic, Roman, and Egyptian symbolism.

In Syria silver tetradrachms continued to be struck, mainly at Antioch but also at Tyre and some other mints. These gradually became baser in the course of the early 3rd century. Bronze was also struck by the Romans at these mints and frequently bears the letters S C (Senatus consulto), showing, like similar issues at Rome, imperial initiative exerted through senatorial agency. Of several other local silver coinages the large series of drachmas struck at Caesarea in Cappadocia from Tiberius to Commodus is the most important. The most usual type was a local one of Mount Argaeus.

A number of vassal states and protectorates continued to issue their own coinages in the precious metals until they became Roman provinces. The only gold coinage of this kind is that of the kings of the Bosporus, who struck coins from the time of Augustus to the beginning of the 4th century. This coinage became gradually debased. In Africa the kings of Mauretania issued their own gold and silver until ad 40.

Another pre-imperial series continued under the Roman Empire was that of Judaea. Except for rare silver coins of much earlier date, with types of Greek origin but marked with brief Hebrew inscriptions, there were no Judaean issues until about 135 bc; the Seleucid coinage of Syria had in the meantime supplied the necessary currency. Antiochus VII, however, had granted to the Hasmonean high priest Simon Maccabeus the right of coinage, which enabled the natural resistance of the Maccabees to Greek polytheism to be satisfied by the representation of specifically Jewish symbols. These coins, like those of the rest of the dynasty, were of copper. Alexander Jannaeus (103–76 bc) was the first of the Maccabean priestly princes to style himself king on his coins, which bore his name and title in Greek as well as Hebrew, but Pompey’s withdrawal of the kingly title was reflected in the coins of John Hyrcanus II. Antigonus Mattathias (40–37 bc), the last of the Maccabees, introduced the seven-branched candlestick as a type. Under the Herodian dynasty, from 37 bc, Greek alone was found on Judaean coins. Herod Philip (4 bc–ad 34) gravely infringed Jewish convention by showing the effigy of the Roman emperor; Herod Agrippa I (41–44) was more adroit, avoiding the imperial portrait in Judaea but introducing his own in Caesarea.

From ad 66, silver shekels and halves were coined, with some bronze, at “Jerusalem the Holy” to mark the first revolt against Rome: issues of year 5 (ad 70–71), a precarious one for the insurgents, are very rare. After the Flavian conquest, there were no further Jewish coins until the second revolt (132–135), under Bar Kokhba, when silver and bronze briefly proclaimed “the redemption of Israel and the freedom of Jerusalem.” Jewish coinage ceased with the revolt’s collapse.

Under the Roman Republic many Greek cities and districts continued to issue their own bronze coins, and, particularly in Asia, these local Greek coinages went on under the empire down to Gallienus.

The right of coinage in Greece was sometimes continuous and sometimes intermittently permitted by the emperor or governor. Coins were struck not only by single towns but also jointly by alliances of towns (homonoiai). The general type is everywhere the same: obverse, a bust and, reverse, a type of local interest. Under the republic the Greek cities usually placed on the obverses of their coins an allegorical bust of some local hero, the local city goddess, or a personification of the people, the municipal council, or the senate. The Tyche, the titular goddess of the city, appears as a female bust wearing a mural crown. The goddess Roma is found as a helmeted female; e.g., at Smyrna. Under the empire the usual obverse type is the head of the emperor, as on the imperial series proper. There are some notable exceptions. Macedonia, for example, had the head of Alexander the Great. Athens was privileged by Hadrian to use the head of Athena in place of the emperor’s.

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The Varvakeion, a Roman marble copy (c. ad 130) of the colossal gold and ivory statue of the Athena Parthenos by Phidias (438 bc); in the National Archaeological Museum, Athens.

Alinari/Art Resource, New York

It is the reverse types of this series of coins that give them their importance. The coins of Athens preserve representations of many statues famous in antiquity that have long since perished, such as the Athena Parthenos of Phidias; the great Athena Promachos on the Acropolis, visible far out at sea; or the Dionysus of Alcamenes, possibly a pupil of Phidias. A coin of Elis preserves the Olympian Zeus of Phidias, and one of Lacedaemon the Apollo of Amyclae, near Sparta. Local cults and incidents in the lives of the Greek divinities are common types. Local celebrities are also recorded, for example, Homer at several of the various towns that claimed him as a native (notably Smyrna), Anacreon at Teos, Sappho at Eresus in Lesbos, Herodotus at Halicarnassus, and Alcaeus at Mytilene, which recorded on its coins a whole series of its famous men, most otherwise unknown. Reverse types also represent many architectural views of great importance, and the celebration of games and festivals is frequently recorded on coins.

In conclusion, mention may be made of a notable example of the preservation of a local tradition on a Greek imperial coin. On a coin of Septimius at Apameia in Phrygia there appear as reverse type a man and woman in a chest or ark floating on water, with a raven on the top and a dove flying above with a branch in its beak; to remove any doubt about the scene represented, the ark is labeled ΝΩ (NO; Noah), and the coin is evidence of the local tradition that the ark rested on the mountain behind Apameia.