Item: i81164


Authentic Ancient Coin of:

Geta - Roman Emperor: 209-211 A.D.
Silver Denarius 19mm (3.43 grams) Issued as Caesar. Rome mint, struck 203 A.D.
Reference: RIC 9
Certification: NGC Ancients  AU  4285242-015
P SEPT GETA CAES PONT, bare-headed, draped and cuirassed bust right.
FELICITAS PVBLICA, Felicitas standing left, holding caduceus and cornucopia.

You are bidding on the exact item pictured, provided with a Certificate of Authenticity and Lifetime Guarantee of Authenticity.

In ancient Roman culture, felicitas (from the Latin adjective felix, "fruitful, blessed, happy, lucky") is a condition of divinely inspired productivity, blessedness, or happiness. Felicitas could encompass both a woman's fertility, and a general's luck or good fortune. The divine personification of Felicitas was cultivated as a goddess. Although felicitas may be translated as "good luck," and the goddess Felicitas shares some characteristics and attributes with Fortuna, the two were distinguished in Roman religion. Fortuna was unpredictable and her effects could be negative, as the existence of an altar to Mala Fortuna ("Bad Luck") acknowledges. Felicitas, however, always had a positive significance. She appears with several epithets that focus on aspects of her divine power.

Felicitas had a temple in Rome as early as the mid-2nd century BC, and during the Republican era was honored at two official festivals of Roman state religion, on July 1 in conjunction with Juno and October 9 as Fausta Felicitas. Felicitas continued to play an important role in Imperial cult, and was frequently portrayed on coins as a symbol of the wealth and prosperity of the Roman Empire. Her primary attributes are the caduceus and cornucopia. The English word "felicity" derives from felicitas.

As virtue or quality

In its religious sense, felix means "blessed, under the protection or favour of the gods; happy." That which is felix has achieved the pax divom, a state of harmony or peace with the divine world. The word derives from Indo-European *dhe(i)l, meaning "happy, fruitful, productive, full of nourishment." Related Latin words include femina, "woman" (a person who provides nourishment or suckles); felo, "to suckle" in regard to an infant; filius, "son" (a person suckled); and probably fello, fellare, "to perform fellatio", with an originally non-sexual meaning of "to suck". The continued magical association of sexual potency, increase, and general good fortune in productivity is indicated by the inscription Hic habitat Felicitas ("Felicitas dwells here") on an apotropaic relief of a phallus at a bakery in Pompeii.

In archaic Roman culture, felicitas was a quality expressing the close bonds between religion and agriculture. Felicitas was at issue when the suovetaurilia sacrifice conducted by Cato the Elder as censor in 184 BC was challenged as having been unproductive, perhaps for vitium, ritual error. In the following three years Rome had been plagued by a number of ill omens and prodigies (prodigia), such as severe storms, pestilence, and "showers of blood," which had required a series of expiations (supplicationes). The speech Cato gave to justify himself is known as the Oratio de lustri sui felicitate, "Speech on the Felicitas of his Lustrum", and survives only as a possible quotation by a later source. Cato says that a lustrum should be found to have produced felicitas "if the crops had filled up the storehouses, if the vintage had been abundant, if the olive oil had flowed deliberately from the groves", regardless of whatever else might have occurred. The efficacy of a ritual might be thus expressed as its felicitas.

The ability to promote felicitas became proof of one's excellence and divine favor. Felicitas was simultaneously a divine gift, a quality that resided within an individual, and a contagious capacity for generating productive conditions outside oneself: it was a form of "charismatic authority". Cicero lists felicitas as one of the four virtues of the exemplary general, along with knowledge of military science (scientia rei militaris), virtus (both "valor" and "virtue"), and auctoritas, "authority." Virtus was a regular complement to felicitas, which was not thought to attach to those who were unworthy. Cicero attributed felicitas particularly to Pompeius Magnus ("Pompey the Great"), and distinguished this felicitas even from the divine good luck enjoyed by successful generals such as Fabius Maximus, Marcellus, Scipio the Younger and Marius.

The sayings (sententiae) of Publilius Syrus are often attached to divine qualities, including Felicitas: "The people's Felicitas is powerful when she is merciful" (potens misericors publica est Felicitas).

Epithets

Epithets of Felicitas include:

• Augusta, the goddess in her association with the emperor and Imperial cult.
• Fausta ("Favored, Fortunate"), a state divinity cultivated on October 9 in conjunction with Venus Victrix and the Genius Populi Romani ("Genius" of the Roman People, also known as the Genius Publicus).
• Publica, the "public" Felicitas; that is, the aspect of the divine force that was concerned with the res publica or commonwealth, or with the Roman People (Populus Romanus).
• Temporum, the Felicitas "of the times", a title which emphasize the felicitas being experienced in current circumstances.

Geta - Roman Emperor: 209-211 A.D.

| Caesar: 198-209 A.D. (under Septimius Severus and Caracalla) | Augustus: 209-211 A.D. (209-211 with Septimius Severus and Caracalla) (211 A.D. with Caracalla) |

| Son of Septimius Severus and Julia Domna | Brother of Caracalla | Brother-in-law of Plautilla | Nephew of Julia Maesa | Cousin of Julia Soaemias and Julia Mamaea |

Publius Septimius Geta (March 7, 189-December 26, 211), was a Roman Emperor co-ruling with his father Septimius Severus and his older brother Caracalla from 209 to his death.

Geta was the younger son of Septimius Severus by his second wife Julia Domna. Geta was born in Rome, at a time when his father was only a provincial governor at the service of emperor Commodus.

Geta was always in a place secondary to his older brother Lucius, the heir known as Caracalla. Perhaps due to this, the relations between the two were difficult from their early years. Conflicts were constant and often required the mediation of their mother. To appease his youngest son, Septimius Severus gave Geta the title of Augustus in 209. During the campaign against the Britons of the early 3rd century, the imperial propaganda publicized a happy family that shared the responsibilities of rule. Caracalla was his father's second in command, Julia Domna the trusted counsellor and Geta had administrative and bureaucratic duties. Truth was that the rivalry and antipathy between the brothers was far from being improved. 

Joint Emperor

When Septimius Severus died in Eboracum in the beginning of 211, Caracalla and Geta were proclaimed joint emperors and returned to Rome.

Regardless, the shared throne was not a success: the brothers argued about every decision, from law to political appointments. Later sources speculate about the desire of the two of splitting the empire in two halves. By the end of the year, the situation was unbearable. Caracalla tried to murder Geta during the festival of Saturnalia without success. Later in December he arranged a meeting with his brother in his mother's apartments, and had him murdered in her arms by centurions.

Following Geta's assassination, Caracalla damned his memoryy and ordered his name to be removed from all inscriptions. The now sole emperor also took the opportunity to get rid of his political enemies, on the grounds of conspiracy with the deceased. Cassius Dio  stated that around 20,000 persons of both sexes were killed and/or proscribed during this time.