1.
Obverse and reverse
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In this usage, obverse means the front face of the object and reverse means the back face. The obverse of a coin is commonly called heads, because it depicts the head of a prominent person. In fields of scholarship outside numismatics, the front is more commonly used than obverse. For prints and drawings with material on both sides the one judged as more significant will be the recto, a convention now exists typically to display the obverse to the left and the reverse to the right in photographs and museum displays, but this is not invariably observed. Following this principle, in the most famous of ancient Greek coins, the tetradrachm of Athens, the obverse is the head of Athena, similar versions of these two images, both symbols of the state, were used on the Athenian coins for more than two centuries. The opposite side may have varied from time to time and this change happened in the coinage of Alexander the Great, which continued to be minted long after his death. The various Hellenistic rulers who were his successors followed his tradition and this script alone style then was used on nearly all Islamic coinage until the modern period. The type of Justinian II was revived after the end of Iconoclasm, without images, therefore, it is not always easy to tell which side will be regarded as the obverse without some knowledge. After 695, Islamic coins avoided all images of persons and usually, the side expressing the Six Kalimas is usually defined as the obverse. The form of currency follows its function, which is to serve as an accepted medium of exchange of value. Traditionally, most states have been monarchies where the person of the monarch, if not provided for on the obverse, the reverse side usually contains information relating to a coins role as medium of exchange. Additional space typically reflects the countrys culture or government, or evokes some aspect of the states territory. Regarding the euro, some regarding the obverse and reverse of the euro coins exists. This rule does not apply to the coins as they dont have a common side. A number of the used for obverse national sides of euro coins were taken from the reverse of the old pre-euro coins of some individual countries. Several countries continue to use portraits of the monarch and the Republic of Ireland continues to use the State Arms. The Chrysanthemum Crest was no longer used after the war, and so, the side on which the date continues to be regarded as the reverse. Following ancient tradition, the obverse of coins of the United Kingdom almost always feature the head of the monarch
2.
Ceres (mythology)
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In ancient Roman religion, Ceres was a goddess of agriculture, grain crops, fertility and motherly relationships. She was originally the central deity in Romes so-called plebeian or Aventine Triad and her seven-day April festival of Cerealia included the popular Ludi Ceriales. She was also honoured in the May lustratio of the fields at the Ambarvalia festival, at harvest-time, Ceres is the only one of Romes many agricultural deities to be listed among the Dii Consentes, Romes equivalent to the Twelve Olympians of Greek mythology. The Romans saw her as the counterpart of the Greek goddess Demeter, whose mythology was reinterpreted for Ceres in Roman art and literature. Roman etymologists thought ceres derived from the Latin verb gerere, to bear, bring forth, produce, because the goddess was linked to pastoral, agricultural and human fertility. Archaic cults to Ceres are well-evidenced among Romes neighbours in the Regal period, including the ancient Latins, Oscans and Sabellians, an archaic Faliscan inscription of c.600 BC asks her to provide far, which was a dietary staple of the Mediterranean world. Throughout the Roman era, Ceres name was synonymous with grain and, by extension and she had the power to fertilise, multiply and fructify plant and animal seed, and her laws and rites protected all activities of the agricultural cycle. In January, Ceres was offered spelt wheat and a pregnant sow and this was almost certainly held before the annual sowing of grain. The divine portion of sacrifice was the entrails presented in an earthenware pot, in a rural context, Cato the Elder describes the offer to Ceres of a porca praecidanea. Before the harvest, she was offered a propitiary grain sample, Ovid tells that Ceres is content with little, provided that her offerings are casta. Ceres main festival, Cerealia, was held from mid to late April and it was organised by her plebeian aediles and included circus games. From c.175 BC, Cerealia included ludi scaenici through April 12 to 18, W. H. Roscher lists these deities among the indigitamenta, names used to invoke specific divine functions. The adult males of the party waited at the grooms house. A wedding sacrifice was offered to Tellus on the brides behalf, Varro describes the sacrifice of a pig as a worthy mark of weddings because our women, and especially nurses call the female genitalia porcus. Spaeth believes Ceres may have included in the sacrificial dedication, because she is closely identified with Tellus and, as Ceres legifera. In the most solemn form of marriage, confarreatio, the bride and groom shared a cake made of far, from at least the mid-republican era, an official, joint cult to Ceres and Proserpina reinforced Ceres connection with Roman ideals of female virtue. The promotion of this cult coincides with the rise of a nobility, an increased birthrate among plebeian commoners. Several of Ceres ancient Italic precursors are connected to fertility and motherhood
3.
Roman mythology
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Roman mythology is the body of traditional stories pertaining to ancient Romes legendary origins and religious system, as represented in the literature and visual arts of the Romans. Roman mythology may also refer to the study of these representations. The Romans usually treated their traditional narratives as historical, even when these have miraculous or supernatural elements, the stories are often concerned with politics and morality, and how an individuals personal integrity relates to his or her responsibility to the community or Roman state. When the stories illuminate Roman religious practices, they are concerned with ritual, augury. Romes early myths and legends also have a relationship with Etruscan religion. In particular, the versions of Greek myths in Ovids Metamorphoses, written during the reign of Augustus, because ritual played the central role in Roman religion that myth did for the Greeks, it is sometimes doubted that the Romans had much of a native mythology. This perception is a product of Romanticism and the scholarship of the 19th century. From the Renaissance to the 18th century, however, Roman myths were an inspiration particularly for European painting, the Roman tradition is rich in historical myths, or legends, concerning the foundation and rise of the city. These narratives focus on human actors, with only occasional intervention from deities, in Romes earliest period, history and myth have a mutual and complementary relationship. As T. P. Wiseman notes, The Roman stories still matter, as they mattered to Dante in 1300 and Shakespeare in 1600, what does it take to be a free citizen. Can a superpower still be a republic, how does well-meaning authority turn into murderous tyranny. Major sources for Roman myth include the Aeneid of Vergil and the first few books of Livys history as well as Dionysius s Roman Antiquities. Other important sources are the Fasti of Ovid, a six-book poem structured by the Roman religious calendar, scenes from Roman myth also appear in Roman wall painting, coins, and sculpture, particularly reliefs. The Aeneid and Livys early history are the best extant sources for Romes founding myths, material from Greek heroic legend was grafted onto this native stock at an early date. By extension, the Trojans were adopted as the ancestors of the Roman people. Rape of the Sabine women, explaining the importance of the Sabines in the formation of Roman culture, numa Pompilius, the Sabine second king of Rome who consorted with the nymph Egeria and established many of Romes legal and religious institutions. Servius Tullius, the king of Rome, whose mysterious origins were freely mythologized. The Tarpeian Rock, and why it was used for the execution of traitors, lucretia, whose self-sacrifice prompted the overthrow of the early Roman monarchy and led to the establishment of the Republic
4.
Janus
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In ancient Roman religion and myth, Janus is the god of beginnings, gates, transitions, time, duality, doorways, passages, and endings. He is usually depicted as having two faces, since he looks to the future and to the past and it is conventionally thought that the month of January is named for Janus, but according to ancient Roman farmers almanacs Juno was the tutelary deity of the month. Janus presided over the beginning and ending of conflict, and hence war, the doors of his temple were open in time of war, and closed to mark the peace. Janus had no flamen or specialised priest assigned to him, Janus had a ubiquitous presence in religious ceremonies throughout the year, and was ritually invoked at the beginning of each one, regardless of the main deity honored on any particular occasion. The ancient Greeks had no equivalent to Janus, whom the Romans claimed as distinctively their own, three etymologies were proposed by ancient erudites, each of them bearing implications about the nature of the god. The first one is based on the definition of Chaos given by Paul the Deacon, hiantem, hiare, be open, in this etymology the notion of Chaos would define the primordial nature of the god. Another etymology proposed by Nigidius Figulus is related by Macrobius, Ianus would be Apollo and Diana Iana and this explanation has been accepted by A. B. It supports all the assimilations of Janus to the sky, the sun. It supposes a former *Dianus, formed on *dia- < *dy-eð2 from Indo-European root *dey- shine represented in Latin by dies day, Diovis, however the form Dianus postulated by Nigidius is not attested. Modern scholars have conjectured that it derives from the Indo-European root meaning transitional movement, iānus would then be an action name expressing the idea of going, passing, formed on the root *yā- < *y-eð2- theme II of the root *ey- go from which eō, ειμι. Other modern scholars object to an Indo-European etymology either from Dianus or from root *yā-, from Ianus derived ianua, and hence the English word janitor. Almost all of modern explanations were originally formulated by the ancients. The function god of beginnings has been expressed in numerous ancient sources, among them most notably Cicero, Ovid. As a god of motion, Janus looks after passages, causes actions to start, since movement and change are interconnected, he has a double nature, symbolised in his two headed image. He has under his tutelage the stepping in and out of the door of homes, the ianua, which took its name from him and he is also present at the Sororium Tigillum, where he guards the terminus of the ways into Rome from Latium. He has an altar, later a temple near the Porta Carmentalis, where the leading to Veii ended, as well as being present on the Janiculum. The connection of the notions of beginning, movement, transition, in general, Janus is at the origin of time as the guardian of the gates of Heaven, Jupiter himself can move forth and back because of Januss working. In one of his temples, probably that of Forum Holitorium, Janus frequently symbolized change and transitions such as the progress of past to future, from one condition to another, from one vision to another, and young peoples growth to adulthood
5.
Quirinal Hill
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The Quirinal Hill is one of the Seven Hills of Rome, at the north-east of the city center. It is the location of the residence of the Italian head of state. The Quirinal Palace has an extension of 1.2 million square feet and it was originally part of a group of hills that included Collis Latiaris, Mucialis, Salutaris. These are now lost due to building in the 16th century, according to Roman legend, the Quirinal Hill was the site of a small village of the Sabines, and king Titus Tatius would have lived there after the peace between Romans and Sabines. These Sabines had erected altars in the honour of their god Quirinus, some authors consider it possible that the cult of the Capitoline Triad could have been celebrated here well before it became associated with the Capitoline Hill. The sanctuary of Flora, an Osco-Sabine goddess, was here too, according to Livy, the hill first became part of the city of Rome, along with the Viminal Hill, during the reign of Servius Tullius, Rome sixth king, in the 6th century BC. In 446 BC, a temple was dedicated on the Quirinal in honour of Semo Sancus Dius Fidius, augustus, too, ordered the building of a temple, dedicated to Mars. On a slope of the Quirinal were the gardens of Sallust. On the Quirinal Hill Constantine ordered the erection of his baths and these are now lost, having been incorporated into Renaissance Rome, with only some drawings from the 16th century remaining. In the Middle Ages, the Torre delle Milizie and the convent of St, in the same palazzo were also the two statues of river gods that Michelangelo moved to the steps of Palazzo Senatorio on the Capitoline Hill. According to the division of the center of Rome, the Hill belongs to the rione Trevi. The Quirinal Hill is today identified with the Palazzo del Quirinale, before the abolition of the Italian monarchy in 1946, it was the residence of the king of Italy, and before 1871 it was, as originally, a residence of the Pope. The healthy cool air of the Quirinal Hill attracted aristocrats and papal families that built villas where the gardens of Sallust had been in antiquity, in the 18th century, Ferdinando Fuga built the long wing called the Manica Lunga, which stretched 360 meters along via del Quirinale. In front lies the sloping Piazza del Quirinale where the pair of gigantic Roman marble Horse Tamers representing Castor and Pollux, in Piranesis view, the vast open space is unpaved. The Palazzo del Quirinale was the residence of the popes until 1870, when Rome was united to the Kingdom of Italy, the Quirinale became the residence of the kings until 1946. Several collections are in this Palazzo, including tapestries, paintings, statues, old carriages, watches, furniture and it formerly housed Mussolinis ministry of colonial affairs. The hill is the site of important monuments and buildings. The Piazza and Palazzo Barberini, built by Bernini and Maderno, Palazzo Volpi di Misurata, across from San Carlino, built in the 18th century
6.
Plutarch
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Plutarch was a Greek biographer and essayist, known primarily for his Parallel Lives and Moralia. He is classified as a Middle Platonist, Plutarchs surviving works were written in Greek, but intended for both Greek and Roman readers. Plutarch was born to a prominent family in the town of Chaeronea, about 80 km east of Delphi. The name of Plutarchs father has not been preserved, but based on the common Greek custom of repeating a name in alternate generations, the name of Plutarchs grandfather was Lamprias, as he attested in Moralia and in his Life of Antony. His brothers, Timon and Lamprias, are mentioned in his essays and dialogues. Rualdus, in his 1624 work Life of Plutarchus, recovered the name of Plutarchs wife, Timoxena, from internal evidence afforded by his writings. A letter is still extant, addressed by Plutarch to his wife, bidding her not to grieve too much at the death of their two-year-old daughter, interestingly, he hinted at a belief in reincarnation in that letter of consolation. The exact number of his sons is not certain, although two of them, Autobulus and the second Plutarch, are often mentioned. Plutarchs treatise De animae procreatione in Timaeo is dedicated to them, another person, Soklarus, is spoken of in terms which seem to imply that he was Plutarchs son, but this is nowhere definitely stated. Plutarch studied mathematics and philosophy at the Academy of Athens under Ammonius from 66 to 67, at some point, Plutarch took Roman citizenship. He lived most of his life at Chaeronea, and was initiated into the mysteries of the Greek god Apollo. For many years Plutarch served as one of the two priests at the temple of Apollo at Delphi, the site of the famous Delphic Oracle, twenty miles from his home. By his writings and lectures Plutarch became a celebrity in the Roman Empire, yet he continued to reside where he was born, at his country estate, guests from all over the empire congregated for serious conversation, presided over by Plutarch in his marble chair. Many of these dialogues were recorded and published, and the 78 essays, Plutarch held the office of archon in his native municipality, probably only an annual one which he likely served more than once. He busied himself with all the matters of the town. The Suda, a medieval Greek encyclopedia, states that Emperor Trajan made Plutarch procurator of Illyria, however, most historians consider this unlikely, since Illyria was not a procuratorial province, and Plutarch probably did not speak Illyrian. Plutarch spent the last thirty years of his serving as a priest in Delphi. He thus connected part of his work with the sanctuary of Apollo, the processes of oracle-giving
7.
Romulus
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Romulus was the legendary founder and first king of Rome. Various traditions attribute the establishment of many of Romes oldest legal, political, religious, Romulus and his twin brother, Remus, were the sons of Rhea Silvia, herself the daughter of Numitor, the former king of Alba Longa. Through them, the twins are descended from the Trojan hero Aeneas and Latinus, before the twins birth, Numitor had been usurped by his brother, Amulius. After seizing the throne, Amulius murdered Numitors son, and condemned Rhea to perpetual virginity by consecrating her a Vestal, Rhea, however, became pregnant, ostensibly by the god Mars. Amulius had her imprisoned, and upon the birth, ordered that they be thrown into the rain-swollen Tiber. Instead of carrying out the orders, his servants left the twins along the riverbank at the foot of Palatine Hill. In the traditional telling of the legend, a she-wolf happened upon the twins and she suckled and tended them by a cave until they were found by the herdsman Faustulus and his wife, Acca Larentia. The brothers grew to manhood among the shepherds and hill-folk, after becoming involved in a conflict between the followers of Amulius and those of their grandfather Numitor, they learned the truth of their origin. They overthrew and killed Amulius and restored Numitor to the throne, the princes set out to establish a city of their own. They returned to the hills overlooking the Tiber, the site where they had exposed as infants. They could not agree on which hill should house the new city, when an omen to resolve the controversy failed to provide a clear indication, the conflict escalated and Remus was killed by his brother or by his brothers follower. In a variant of the legend, the augurs favoured Romulus, when Remus derisively leapt over the walls to show how inadequate they were against invaders, he was struck down by Romulus. In another variant, Remus died during a melée along with Faustulus, the founding of the city by Romulus was commemorated annually on April 21, with the festival of the Parilia. His first act was to fortify the Palatine, in the course of which he made a sacrifice to the gods and he then laid out the citys boundaries with a furrow that he ploughed, performed another sacrifice, and with his followers set to work building the city itself. Romulus then sought the assent of the people to become their king, with Numitors help, he addressed them and received their approval. Romulus accepted the crown after he sacrificed and prayed to Jupiter, Romulus then divided the populace into three tribes, known as the Ramnes, Titienses, and Luceres, for taxation and military purposes. Each tribe was presided over by a known as a tribune. Romulus also allotted a portion of land to ward, for the benefit of the people
8.
Mars (mythology)
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In ancient Roman religion and myth, Mars was the god of war and also an agricultural guardian, a combination characteristic of early Rome. He was second in only to Jupiter and he was the most prominent of the military gods in the religion of the Roman army. Most of his festivals were held in March, the named for him, and in October. Under the influence of Greek culture, Mars was identified with the Greek god Ares, whose myths were reinterpreted in Roman literature and art under the name of Mars. But the character and dignity of Mars differed in fundamental ways from that of his Greek counterpart, Mars was a part of the Archaic Triad along with Jupiter and Quirinus, the latter of whom as a guardian of the Roman people had no Greek equivalent. Mars altar in the Campus Martius, the area of Rome that took its name from him, was supposed to have been dedicated by Numa, the peace-loving semi-legendary second king of Rome. Although Ares was viewed primarily as a destructive and destabilizing force, Mars represented military power as a way to secure peace, in the mythic genealogy and founding myths of Rome, Mars was the father of Romulus and Remus with Rhea Silvia. Like Ares who was the son of Zeus and Hera, Mars is usually considered to be the son of Jupiter, however, in a version of his birth given by Ovid, he was the son of Juno alone. Jupiter had usurped the mothers function when he gave birth to Minerva directly from his forehead, to restore the balance, Flora obtained a magic flower and tested it on a heifer who became fecund at once. She then plucked a flower ritually using her thumb, touched Junos belly, Juno withdrew to Thrace and the shore of Marmara for the birth. Ovid tells this story in the Fasti, his poetic work on the Roman calendar. In the earliest Roman calendar, March was the first month, Ovid is the only source for the story. The consort of Mars was Nerio or Nerine, Valor and she represents the vital force, power and majesty of Mars. Her name was regarded as Sabine in origin and is equivalent to Latin virtus, in the early 3rd century BC, the comic playwright Plautus has a reference to Mars greeting Nerio, his wife. A source from late antiquity says that Mars and Nerine were celebrated together at a festival held on March 23, in the later Roman Empire, Nerine came to be identified with Minerva. Nerio probably originates as a personification of Mars power, as such abstractions in Latin are generally feminine. Her name appears with that of Mars in an archaic prayer invoking a series of abstract qualities, the influence of Greek mythology and its anthropomorphic gods may have caused Roman writers to treat these pairs as marriages. The union of Venus and Mars held greater appeal for poets and philosophers, in Greek myth, the adultery of Ares and Aphrodite had been exposed to ridicule when her husband Hephaestus caught them in the act by means of a magical snare
9.
Jupiter (mythology)
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Jupiter, also Jove, is the god of sky and thunder and king of the gods in Ancient Roman religion and mythology. Jupiter was the deity of Roman state religion throughout the Republican and Imperial eras. In Roman mythology, he negotiates with Numa Pompilius, the king of Rome, to establish principles of Roman religion such as offering. Jupiter is usually thought to have originated as a sky god, the two emblems were often combined to represent the god in the form of an eagle holding in its claws a thunderbolt, frequently seen on Greek and Roman coins. As the sky-god, he was a witness to oaths. Many of his functions were focused on the Capitoline Hill, where the citadel was located and he was the chief deity of the early Capitoline Triad with Mars and Quirinus. In the later Capitoline Triad, he was the guardian of the state with Juno. His sacred tree was the oak, the Romans regarded Jupiter as the equivalent of the Greek Zeus, and in Latin literature and Roman art, the myths and iconography of Zeus are adapted under the name Iuppiter. In the Greek-influenced tradition, Jupiter was the brother of Neptune, each presided over one of the three realms of the universe, sky, the waters, and the underworld. The Italic Diespiter was also a sky god who manifested himself in the daylight, usually, Tinia is usually regarded as his Etruscan counterpart. The Romans believed that Jupiter granted them supremacy because they had honoured him more than any other people had, Jupiter was the fount of the auspices upon which the relationship of the city with the gods rested. He personified the divine authority of Romes highest offices, internal organization and his image in the Republican and Imperial Capitol bore regalia associated with Romes ancient kings and the highest consular and Imperial honours. The consuls swore their oath of office in Jupiters name, to thank him for his help, they offered him a white ox with gilded horns. A similar offering was made by generals, who surrendered the tokens of their victory at the feet of Jupiters statue in the Capitol. Some scholars have viewed the triumphator as embodying Jupiter in the triumphal procession, Jupiters association with kingship and sovereignty was reinterpreted as Romes form of government changed. Originally, Rome was ruled by kings, after the monarchy was abolished and the Republic established, religious prerogatives were transferred to the patres, nostalgia for the kingship was considered treasonous. Those suspected of harbouring monarchical ambitions were punished, regardless of their service to the state, in the 5th century BC, the triumphator Camillus was sent into exile after he drove a chariot with a team of four white horses —an honour reserved for Jupiter himself. His house on the Capitoline Hill was razed, and it was decreed that no patrician should ever be allowed to live there, during the Conflict of the Orders, Romes plebeians demanded the right to hold political and religious office
10.
Juno (mythology)
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Juno is an ancient Roman goddess, the protector and special counselor of the state. She is a daughter of Saturn and sister of the chief god Jupiter, Juno also looked after the women of Rome. As the patron goddess of Rome and the Roman Empire, Juno was called Regina and, together with Jupiter, Junos own warlike aspect among the Romans is apparent in her attire. She often appeared sitting pictured with an armed and wearing a goatskin cloak. The traditional depiction of this aspect was assimilated from the Greek goddess Athena. The name Juno was also thought to be connected to Iove, originally as Diuno. At the beginning of the 20th century, a derivation was proposed from iuven- and this etymology became widely accepted after it was endorsed by Georg Wissowa. Iuuen- is related to Latin aevum and Greek aion through a common Indo-European root referring to a concept of energy or fertile time. The iuvenis is he who has the fullness of vital force, in some inscriptions Jupiter himself is called Iuuntus, and one of the epithets of Jupiter is Ioviste, a superlative form of iuuen- meaning the youngest. Iuventas, Youth, was one of two deities who refused to leave the Capitol when the building of the new Temple of Capitoline Jove required the exauguration of deities who already occupied the site, Juno is the equivalent to Hera, the Greek goddess for love and marriage. Juno is the Roman goddess of love and marriage, Junos theology is one of the most complex and disputed issues in Roman religion. Even more than other major Roman deities, Juno held a number of significant and diverse epithets, names and titles representing various aspects. In accordance with her role as a goddess of marriage. However, other epithets of Juno have wider implications and are thematically linked. Juno is certainly the divine protectress of the community, who shows both a sovereign and a fertility character, often associated with a military one and she is also attested at Praeneste, Aricia, Ardea, Gabii. In five Latin towns a month was named after Juno, outside Latium in Campania at Teanum she was Populona, in Umbria at Pisaurum Lucina, at Terventum in Samnium Regina, at Pisarum Regina Matrona, at Aesernia in Samnium Regina Populona. In Rome she was since the most ancient times named Lucina, Mater and it is debated whether she was also known as Curitis before the evocatio of the Juno of Falerii, this though seems probable. Her various epithets thus show a complex of mutually interrelated functions that in the view of G, the ancient called her Covella in her function of helper in the labours of the new moon
This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Quirinus". Encyclopædia Britannica. 22 (11th ed.). Cambridge University Press.
This article incorporates text from a publication now in the 
