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Multiple-page Excel spreadsheet containing a coins catalogue/classification by feature/by periods Historic England, Society of Antiquaries, London, British Museum

The aim of the thesis is to use numismatic evidence to extend the picture of N. Gaul in 350-361 which is available from other sources, and in particular to ascertain details about the usurpation of Magnentius in 350-353, the German invasions of 350-355 and the activities of Julian in 355-361. 103 hoards from Britain, Holland, Belgium, France, W. Germany and Switzerland are analysed, together with 54 site-finds from Belgium and the Rhineland which are compared with 5 site-finds from Britain and 6 from elsewhere in the Roman world. A basic pattern of coin-loss in N. Gaul is identified from the site-finds which, when compared with the pattern found elsewhere, reveals a shortage of coin in N. Gaul in 354-361 as a result of the German invasions. One answer to this shortage was to strike barbarous copies, the distribution of which is seen to correspond to the areas which had survived the invasions or where the scene of Julian's work of reconstruction. In addition a series of hoards, destruction levels and intensively occupied hill-top refuges helps to plot the course of the German invasions. More general matters of coin-circulation are discussed. Various circulation-"pools" are identified and their relationship to one another analysed; coin supply as well as the reasons for and the speed of coin movement are studied. Movements of personnel or troops, as well as administrative links, are identified as the main factors in coin movement in N. Gaul. Particular attention is paid to methods of analysis and to the reliability of the evidence from hoards and site-finds, especially the latter, and ways are determined of recognising distorted or unreliable finds.

Weights and diameters of Hasmonean coins AHRC [04429]

This article examines the motifs on the coins struck in Judaea under the auspices of local Roman governors (prefects and procurators) between the dismissal of the ethnarch, Herod Archelaus, in 6 CE and the eve of the First Jewish Revolt which broke out in 66 CE. Although the governors were only designated by the title procurator from the mid-first century onwards, this series of coins is conventionally referred to as “procuratorial.” All are bronzes minted in Jerusalem in a single denomination, generally identified as the prutah, and bear aniconic motifs. Because they carry year dates, we know that these coins were issued fairly sporadically and the possible reasons for this are reviewed. The coin types are analysed and their respective origins and meanings identified. An attempt is made to assess the extent to which their motifs support the picture presented in the literary sources of the changing political climate in both in Judaea and Rome over the period in which these coins were minted.

Roza talks about her grandmother who cured sick children by using traditional methods. This is her story: I would like to tell you about my maternal grandmother. Her name was Nyudlya. She died when she was 80. I grew up with my grandmother in Jangar village. My grandmother had 6 children. During Tsagan Sar her children paid her a visit. My grandmother welcomed them all and gave them red and yellow coins as a present. My grandmother read prayers, used prayer beads, and cured sick children. Before seeing her patients, she would lay out a white cloth to put the children on. She would use a longish white thread to measure their heads. She massaged the back of their head with hot butter. Afterwards she stretched their arms and massaged their legs 3 times. After this, her patients recovered. Children with different problems came to see her: with headaches or those who had their cranial suture displaced. My grandmother examined their heads from all angles, measured their ears, the back of their head and eyebrows. She made children feel better by touching them. Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin

Galina talks about the Diamond Sutra that she keeps in her house, a coin that she heals sick children with, and about the significance of keeping a picture/statue of a Buddha at home. Galina: This is the Diamond Sutra, Dorzh Zhodva. This sutra protects the house where it is being kept. When a person reads this sutra out loud, it is very good. I sometimes also read it. This is Ochir Manla, the Buddha of Medicine. When you ask for a blessing from this Buddha, all illnesses get cured. This is an old copper coin. I had a silver ring, but over time it got worn out. This coin is still intact. I use it when I heal sick people. Mergen: How old is this coin? Galina: I cannot see which year it was minted. When you read prayers with this coin and touch a child who has fever with it, the child recovers. In the past, people used to bring their children, even toddlers, to me. Today the number of folk healers is growing each year, but people still bring their children to me. I cannot say ‘no’ to people who come for help. This Buddha of Medicine is the protector of our clan. It was with us in Siberia and returned with us to Kalmykia. In Siberia, at some point my niece used to wear it around her neck. In Kalmykia, it was kept by the elders. Before their death, the elders handed it over to me saying that I, as their daughter-in-law, can keep it. Other images that we had in our clan were big, but this one was small. That is why we took it with us to Siberia. It is the protector of our clan. Mergen: In Siberia, in which places was this protector? Galina: My husbands’ grandparents kept it. Back then I did not even see it. When I married my husband in 1956, his grandparents were already dead. They had four sons who all went into the army. Their oldest daughter-in-law looked after their three grandchildren. Later (when the family was deported to Siberia) she looked after them in Siberia. When the grandfather survived his wife, the oldest daughter-in-law looked after him. They are all gone now. Out of the four sons, two returned from the war, including my husband’s father. His younger brother returned wounded. The other two brothers never returned home, they went missing. When I was a member of an ensemble (later in Kalmykia), one day our ensemble was invited to Ketchenery village. When we arrived there, some of our singers went shopping, but I, along with two other old women went to the local temple. At that time Anzha lama was in the temple, and he gave us this Diamond Sutra, which was fresh out of print. Some of the women took the Sutra for their sons. I thought to myself: ‘My son is still young. He may not keep it correctly. Let me keep it for him for the time being. I’ll leave it later to my son’s family’. This Diamond Sutra suppresses sin and all the bad that may occur in one’s house. I keep the sutra clean. Sometimes, before Zul or Tsagan Sar, I open it and read it. It takes up to three hours to read the whole sutra. I cannot read it every day. Mergen: Could you open it now? Galina: Oh dear. One should not open the sutra while putting it on his/her knees. May the gods have mercy on me. Once you start to read it, you need to read it until the end. The Diamond Sutra is to be wrapped in red, white and yellow silk layers. If you do not have silk, you can use cloth. If a person decides to bring an image of a Buddha to his/her house, that person needs to keep it in cleanliness and light a candle in front of it at least three times a month. I myself light a candle on the 1st, 2nd and 8th days of the month, according to Kalmyk calendar. Tomorrow is the 8th day. I need to light a candle. The 15th day is the Day of the Buddha Shakyamuni. The 16th is the Day of White Tara. I light candles on these days as well. In the past, the elders used to say that an image of a Buddha should not be kept in a dark place. Today the young people bring Buddha’s images home, not fully understanding their significance. They put these images wherever they want. When such an image collects dust, this is not good. It is better not to have a statue at all. If you take an image, keep it in a clean place and periodically light candles in front of it. Before taking one, you should go to the temple and ask which Buddha corresponds with your birthday. When I heal sick people, I always ask about their date of birth and which Buddha they have as a protector. For example, I myself was born in the year of the sheep. I have White Tara as my protector. I pray to White Tara and Ochir Vani. Sponsored by Arcadia Fund, a charitable fund of Lisbet Rausing and Peter Baldwin.

The subject for this dissertation is the study of Byzantine monetary affairs from the accesion of Leo III (717) up to the beginning of Alexius I's reign (1081). The work is divided into the following main chapters: I. Gold Coinage: Taking into account documentary and fragmentary numismatic evidence new chronologies and a few new attributions are attempted. A thorough survey of the recorded types and a detailed discussion of the relevant literature is included. References to iconography, monetary reforms and minting process are made. II.Silver Coinage: A similar study, including a separate section on metrology and valuation. III.Copper Coinage: The focus is concentrated in the coinages of Michael II, Theophilus and the anonymous folles of Class A. With the aid of detailed stylistic analyses, the study of dies and then the geographical distribution of the sylistic groups, the complex problem of provincial mints is discussed. The study is supplemented by four Appendices. Appendices I-III include a descriptive catalogue of 378 copper coins of Michael II and Theophilus upon which the stylistic analysis is based. Appendix IV contains catalogues of hoards and stray finds of Anonymous folles of Cl.A from Greece. Yugoslavia, Bulgaria, Romania and Asia Minor. IV. Monetary Circulation. A detailed survey of the attested evidence from all the areas under Byzantine dominion is included. On the basis of hoards and stray-finds the trends of the circulation in Greece are described. This study is supplemented by Appendix V, where a corpus of 122 coin hoards is presented.

AbstractThe story of the Frankish coinage is generally told from the Carolingian rulers' perspective as the rise and fall of royal control over minting. Increased coin finds have added nuance to this story by giving us new understanding of coin circulation and coin use. Recent studies confirm just how effectively Charlemagne and Louis the Pious controlled the Frankish coinage, which provided them with both political and economic benefits. Between 792/793 and 840, trade accelerated, and the Carolingian empire became increasingly monetised—though the use and availability of coins varied between regions. Tight royal control loosened after 840, when royal coinages became far more variable in quality. Around 880, the royal monopoly on striking coins was broken. From the perspective of traders and other coin users, having access to an acceptable means of exchange was more important than the availability of specifically royal coins. Trade could and did thrive in the world of regional coin circulation before 750 and after 840. Charlemagne and Louis the Pious's close royal control of the coinage, and the empire‐wide circulation of coins in 792/793–840, stand out as exceptional when set against the early medieval norm of regional coin production and circulation in Francia. The article is accompanied by an appendix introducing key resources for Carolingian numismatics.

Birmingham industrialist Matthew Boulton (1728–1809) revolutionised minting practices with the world’s first steam-powered coining press at Soho Mint. This venture, under the full control of Boulto...