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No one has done more than Norman Baynes to clarify our thinking on the later Roman Empire and its spiritual atmosphere, to dispel the mirage of ‘Orientalism’, and to emphasize the sober continuity of Roman thought. So he has stressed the emperor's conscious humanity and dependence upon the supernatural as against excessive inferences from the language of ruler-worship. May I offer to him a few remarks on a phenomenon which might seem to tell on the other side, the description of this or that deity as comes Augusti? (i) Under Commodus we find a coin-type of 186–9, perhaps of about 189, HERCVLI C[OMIT]I. After a considerable interval SOLI (INVICTO) COM(I)TI (AVGVSTI) appears on issues of Gallienus and Probus. Gallienus has also SERAPIDI COMITI AVG and Probus has Minerva (unnamed, but recognizable) as COMES AVG and COMITI PROBI AVG as well as Hercules (unnamed) with the latter legend. The emperors of Gaul employed the legend; Postumus for Hercules, Neptunus, Serapis, and Victoria; Victorinus for Mars and Victoria (both, it seems, unnamed); Tetricus for the same pair, again without names; Tetricus II for Hercules (named), Minerva, and Victoria; Carausius for Neptunus, Apollo, Minerva, Victoria, and Providentia (Apollo alone named); Allectus for Minerva and Victoria (without names). Constantius Chlorus has comes for Minerva and the Dioscuri (no. names). After his death Sol as comes is frequent on the coins of the tetrarchy, and Hercules (named), Mars and Minerva also have the epithet. Sol still appears as comes under Crispus and Constantine II.
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