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This article limits its focus to coins minted for use in Rome, not the provinces. The thunderbolt was an attribute of Jupiter that required expiation by an augur, perhaps further promoting Augustus’ ability to interpret the signs of the gods as an augur. The head of Augustus on the obverse is accompanied by the inscription IMP•CAESAR•DIVI•F•III•VIR•ITER•R•P•C, signalling Augustus once again as the son of Caesar. Augustus in this period developed a strong image of himself as a protector of Roman tradition and religion.

Using this background, a closer examination of the featuring Augustus and Numa will be conducted in order to posit new understanding of the coins. Although this is an attribute of Jupiter, it could also allude to the tradition of Numa, who, through conversations with divine beings, learned how to appease the wrath of Jupiter, indicated by lightning (Livy 1.20.7; Ov. Following the exile of Lepidus in 35 BCE, , to represent his role as augur (RRC 537/1; RRC 538/1). As a result, it is possible that the figure of Numa, indirectly referred to in the coins of the 40’s and again the 30’s, became more attractive, as a direct result of his campaign against Antony.

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His propaganda was quite fluid, changing to meet the demands of the times, but this coin appears as the culmination of a careful iconographic campaign. 3.3–4, 5.1), who was credited with establishing the major religious practices of the city as well as its first peaceful period. This connection between Augustus and Julius Caesar was essential for this stage of Augustus’ political career. Although this connection is tentative, and, admittedly, speculative, it may have been at this time that Augustus began to contemplate utilising the image of Numa more explicitly for his own ends.

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Augustus 390–396) were minted bearing the image of Augustus on the obverse and Numa Pompilius on the reverse. In addition, Numa is depicted performing religious rites in the only surviving scene that portrays more than Numa’s profile, suggesting that an association between the king and religious practice had been established.

Since Ancus does not represent the same elements of the Sabine stereotype, as Tatius and Numa, it is evident that the stereotype of each king was unique in the coins of the Republic, and relied on the legends surrounding the figure as much as their genealogical background.

The lack of beard symbolises the integration of the Sabines into Rome; Ancus is no longer foreign and rustic but now urbanised ().

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