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| Emittent | City of Pergamum (Conventus of Pergamum) |
|---|---|
| Jahr | 193-211 |
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| Nennwert | Anmelden um Details zu sehen |
| Währung | Anmelden um Details zu sehen |
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| Dicke | Anmelden um Details zu sehen |
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| Prägetechnik | Anmelden um Details zu sehen |
| Ausrichtung | Anmelden um Details zu sehen |
| Stempelschneider | Anmelden um Details zu sehen |
| Im Umlauf bis | Anmelden um Details zu sehen |
| Referenz(en) | RPC V.2#1106 |
| Aversbeschreibung | Anmelden um Details zu sehen |
|---|---|
| Aversschrift | Anmelden um Details zu sehen |
| Averslegende | Anmelden um Details zu sehen |
| Reversbeschreibung | Hygieia stands to the right, extending a patera to feed a serpent coiling upward before her, while Asclepius stands facing, his head turned to the left, holding his serpent-entwined staff (caduceus). The two deities of healing are depicted in close juxtaposition, a composition commonly associated with the cult centre at Pergamum. The reverse legend, distributed around the field, records the name of the presiding strategos and the city's status as twice neocorate. |
| Reversschrift | Greek |
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| Rand | Anmelden um Details zu sehen |
| Prägestätte | Anmelden um Details zu sehen |
| Auflage | Anmelden um Details zu sehen |
| Zusätzliche Informationen |
Pergamum's status as a double neokoros — twice awarded the right to maintain an imperial cult temple — was hard won and politically loaded. The city had held its first neokorate since the reign of Domitian, but the second required active lobbying during Severus's reign, likely connected to the civic rivalries with Smyrna and Ephesus that consumed much of western Anatolian municipal politics in the Severan period. The magistrate named in the legend, Flavius Xenokrates, served as the strategos responsible for this issue, and his name appearing so prominently reflects the competitive honorific culture among Pergamene elites.
The 36mm module was not arbitrary — large civic bronzes of this size functioned more as prestige objects than everyday exchange, circulating within the ceremonial economy of festivals and religious distributions.