Nero Redivivus
Legend that Nero would return after his death in 68 AD.
For much of the late first century and well into the fifth, a persistent rumor held that the emperor Nero, who died in June 68 AD, was not truly gone. This belief, known as the Nero Redivivus legend, suggested he would return—either resurrected or having faked his death. The idea likely fueled, or was fueled by, several impostors who led rebellions in his name. Among some people in the first and early second centuries, the prospect of Nero’s comeback was welcome: they saw him as a potential avenger against the day’s injustices. Early Christians, however, viewed the notion with dread, linking Nero Redivivus directly to the Antichrist.
Nero’s suicide in 68 AD was met with suspicion, especially in the Greek-speaking eastern half of the empire, where many believed his death was either unclear or staged. His burial on the Pincian Hill—far from the Mausoleum of Augustus and without ceremony—only added to the doubt. Nero’s eccentric personality and conflicts with Rome’s elite kept him vivid in the public imagination as both a possible savior and a destroyer.
At least two impostors, often called Pseudo-Neros, emerged. The first appeared in 69 AD, during Galba’s reign, singing and playing the lyre, with a face said to resemble Nero’s. Under Emperor Titus (79–81 AD), a second pretender, Terentius Maximus, surfaced in the province of Asia; Cassius Dio reports he also sang to the lyre and looked like Nero. About twenty years after Nero’s death, around 88 AD under Domitian, a possible third pretender arose—though some historians think he may have been the same man from 79 AD. Backed by the Parthian Empire, this figure nearly sparked war with Rome, which demanded his extradition.
The chaos of the Year of the Four Emperors (69 AD) followed Nero’s death, and some people grew nostalgic for his freewheeling, artistic rule as a kind of stability. Nero also kept a good reputation among Greeks (who remembered his “liberation” of Achaea), Armenians (for his respectful treatment of Tiridates), and Parthians. Because he died young at 31, the idea that he might still be alive and relevant into the 70s and 80s AD seemed plausible. This hope among some groups also spurred a darker counter-belief—especially among early Christians—that his return would be apocalyptic.
Some first-century Jews, embittered by the destruction of the Second Temple in the First Jewish-Roman War, appar
- born
- Nero died June 68 AD
- field
- Legend / Eschatology
- nationality
- Roman Empire
- known_for
- Belief that Nero would return after death; linked to Antichrist in early Christianity
Lore & Background
Roman Emperor Nero committed suicide in June 68 AD. However, there appears to have been a belief among segments of the populace that his death had happened under unclear circumstances or was outright fabricated, especially in the Greek-speaking Eastern half of the Empire. The situation was likely not aided by Nero being buried at the Pincian Hill, a place different from the Mausoleum of Augustus, and without fanfare. Nero's eccentricities and clashes with the other Roman aristocracy led to his image staying in the popular imagination as both a potential savior and destroyer. At least two impostors emerged leading rebellions, sometimes called Pseudo-Neros. The first emerged a year later in 69 AD during the reign of Galba. He is said to have sung and played the cithara or lyre, and that his face was similar to that of the dead emperor. During the
Reader's Guide
The Nero Redivivus legend persisted for centuries, reflecting deep anxieties and hopes in the Roman world. For some, especially in the Greek East, Nero was remembered positively for granting freedoms to Achaea and treating the Armenians and Parthians well, leading to nostalgia and belief in his return as an avenger. For early Christians, Nero was the first persecutor, blamed for the Great Fire of Rome, so his return was feared and linked to the Antichrist. The Book of Revelation (written in the 90s AD) includes a figure called The Beast, commonly thought to be affected by Nero Redivivus imagery, with a wound that is healed and an eighth king who is also one of the earlier seven. Christian writers such as Commodian (c. 240), Victorinus of Pettau (c. 260), Lactantius (early 4th century), Sulpicius Severus (403–404), and Augustine of Hippo (c. 413–427) all engaged with the belief, some endorsing it, others documenting its persistence. The legend also appears in the Sibylline Oracles, which contain both positive and hostile references to Nero's return, and in the Talmud, which includes a story of Nero visiting Jerusalem and converting to Judaism. The legend's endurance into the 5th century shows its power as a cultural and religious motif.
Did You Know?
- At least two impostors, called Pseudo-Neros, led rebellions after Nero's death, one in 69 AD and another during the reign of Titus (c. 79–81).
- The Book of Revelation, written in the 90s AD, includes a figure called The Beast commonly thought to be affected by Nero Redivivus imagery.
- The Sibylline Oracles contain references to Nero returning from Parthia to conquer Rome or destroy Jerusalem.
- Augustine of Hippo wrote in The City of God (c. 413–427) that some believed Nero still lived in concealment and would be restored to his kingdom.
Frequently Asked Questions
What is the Nero Redivivus legend?
It is a persistent rumor, circulating from the late first century well into the fifth, that the Roman emperor Nero—who died in June 68 AD—had not truly perished and would one day reappear. The belief held that he was either resurrected or had merely staged his own death.
Why did some Romans hope for Nero's return?
Among certain communities in the first and early second centuries, a revived Nero was imagined as a potential avenger who could right the injustices of the present day. The idea functioned less as nostalgia and more as a political wish for retribution.
Did anyone actually claim to be the returned Nero?
Yes. Several impostors led rebellions in Nero's name, and the legend both inspired these pretenders and was reinforced by their very existence. The line between genuine rumor and staged pretension was often blurred.
How did early Christians react to the Nero Redivivus idea?
They regarded the prospect with dread rather than hope, weaving Nero's supposed return into their eschatological framework as a harbinger of the Antichrist. For them, the legend was a terrifying apocalyptic sign rather than a political fantasy.
Why is Nero Redivivus significant in the study of Roman legend?
It demonstrates how a single political death could metastasize into a centuries-long eschatological myth that crossed class and religious boundaries. The legend survived because different groups—impostors, common Romans, and early Christians—each projected their own fears and hopes onto the same figure.
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