First of all — Happy Hanukkah!
A SYNAGOGUE USED BY THE MACCABEES?
The folk over at Bible History Daily have drawn attention to an article “Modi’in: Where the Maccabees Lived Have excavations uncovered the hometown [synagogue?] of the Maccabees, heroes of Hanukkah’s Maccabean revolt?” Just in time for Hanukkah!
I don’t believe that any tour groups stop at this site so I thought I would share two images of the site (Umm el–’Umdan; Arabic for “Mother of the Columns”).
View looking west at the synagogue at Umm el–’Umdan (Arabic for “Mother of the Columns”.
The red “c’s” are column bases. Note the remains of the courtyard, entrance, and benches.
Excavations conducted in the past decade at Umm el-‘Umdan (Arabic for “Mother of Columns”) by authors Shlomit Weksler-Bdolah and Alexander Onn (recently deceased) revealed a previously unknown synagogue—featuring eight imposing columns—likely built during the reign of King Herod. But what about earlier? What was at Umm el-‘Umdan during the time of the Maccabees and the Maccabean revolt?
Directly beneath the Herodian synagogue lies a smaller synagogue constructed during the Hasmonean period, and beneath this was a structure securely dated to the end of the third or beginning of the second century B.C.E. According to the excavators, this structure must have been contemporaneous to the time of the Maccabees and the Maccabean revolt. While this Early Hellenistic building influenced the location and shape of the two synagogues built atop it in subsequent centuries, the excavators believe that there is not enough information at the time to conclude that the Early Hellenistic building was also a synagogue.
If the excavators are correct in their interpretation and dating of the above mentioned three structures, then structures two and three (earliest) might well be the earliest synagogue(s) discovered in Israel! They seem to suggest that structure 2 is a synagogue.
A more detailed view of Umm el–’Umdan.
For more evidence confirming Umm el-‘Umdan’s Jewish identity in antiquity as well as a discussion of the linguistic relationship between the Hebrew name Modi’in and the Arabic name Umm el-‘Umdan, see “Modi’in: Hometown of the Maccabees” by Shlomit Weksler-Bdolah and Alexander Onn in the March/April 2014 issue of Biblical Archaeology Review.
Almost all travelers to Israel will visit the justly famous synagogue at Capernaum on the north shore of the Sea of Galilee—and some will even visit the one at nearby Chorazin. However, the best preserved of the “Galilean Type” synagogues is the one located at the not-too-frequently visited site of Baram. It is located in Upper Galilee, about 1.2 mi. [2 km.] south of the Israeli Lebanese border.
View looking northeast at the southern façade of the synagogue at Baram
This southern wall is still intact—in contrast to the rebuilt walls of the synagogues at Capernaum and Chroazin
Click on Image to Enlarge
Note the light color of the building. The darker grey upper portion was exposed to the elements over the years while the lighter lower portion was buried—until excavated.
There were eight columns that supported the roof of the porch—the one on the right (east) side is still standing! The three main doors faced south—towards Jerusalem. Stylistically, this synagogue is very similar to the more well–known ones at Capernaum and Chorazin.
View looking southeast at the interior of the synagogue
Click on Image to Enlarge
Like the synagogues at Capernaum and Chorazin, the one at Baram has a central nave, two side aisles, and a back aisle. The three main doors faced south—towards Jerusalem. The floor of this synagogue was paved with limestone slabs (not mosaics). There are indications that there were benches along the two side walls.
The dating of these “Galilean” synagogues is much debated with dates ranging from the third century A.D. (unlikely) to the six century (more probable).
To view additional images of the Baram Synagogue Click Here.
On Monday I will comment on the “modern” history of Baram—Kfar Bir’im.
Although many think that Patmos was a barren Alcatraz-like island where John was exiled, this is not true (see Franz below).
View looking west into the modern harbor of Patmos. The “mountain/hill” in the background is the Citadel of Patmos that is called the Kastelli. Click on Image to Enlarge and/or Download.
On the central portion of Patmos, the “Kastelli” (acropolis) towers over the main harbor at an altitude of 1,550 ft. [472 m.].
View looking south at the west gate on the summit of Kastelli (the acropolis) of Patmos. Note the well-preserved exterior staircase.
The woman in the image is actually standing in the entrance–way. The original line of fortifications is from the Hellenistic Period (third century B.C.), although this gate may have been rebuilt in more recent times.
View looking southeast at six courses of stone of one of the towers on the north slope of the acropolis of Patmos that is called the “Kastelli” (acropolis). These fortifications date to the Hellenistic Period—that is about the third century B.C. Compare the style of the well–preserved Hellenistic fortifications found at Priene and Assos—both in Turkey.
To view additional images of the Acropolis/Kastelli on Patmos Click Here.
For a helpful article describing the Patmos that John was exiled to, see Gordon Franz, “The King and I (Part 2).” Bible and Spade 12 (2000): 115–23. It is also available on Gordon Franz’s web site Life and Land but without graphics.
In a earlier post I presented what I called a “Farmer’s Sarcophaus” that is located in the courtyard of the Antalya (Turkey) Archaeological Museum. (see end of this post for a new possible interpretation).
“Farmer’s Sarcophagus”? Is it possible that this is an élite person who had the honor, using oxen, to plow the outline of the pomerium for an about-to-be estabished city?
At the time I wrote:
I have seen a lot of sarcophagi in our travels but never one with this theme on it! Note the farmer plowing with two oxen and two roundels with (evidently) a husband and wife in each of them. . . . It is almost refreshing to see such a mundane and common activity represented on a sarcophagus—but it is surprising, for how did a FARMER afford having a stone sarcophagus made??
But in my readings about two months ago, I came across the concept of the pomerium. What in the world is that? Well . . .
The pomerium is the name given to the sacred boundary of an ancient Roman city founded with the help of omens. It consisted of a wall and/or the sacred strip of land between the wall and the city’s outermost building: when a Roman colony was founded a simple ploughed forrow would encircle it n order to define the pomeriium. Withing the enclosed pricincts, burials were forbidden. (conveniently Blue Guide, p. 88).
Evidently the walls of the city were established on the outer limit of the pomerium and no structures (theoretically) could be built on the pomerium. In Rome the pomerium defined the limits of the city and there were prohibitions for armed troops to enter the city beyond this “barrior.”
My Musings: Given that sarcophagi were for the elite of society, it now seems more logical to me that what we have on this sarcophagus is an image of an elite “owner” who proudly was the person who was entrusted, with the oxen, to plow the pomerium for an about-to-be established city.
See Here for several reliefs of the plowing of the pomerium.
Alta Macadam, Blue Guide: Rome. Eleventh edition. London, 2016.
The important city of Hierapolis is mentioned only once in the New Testament.
Epaphras, who is one of you . . . is working had for you and for those at Laodicea and Hierapolis.
(Colossians 4:12-13; NIV)
Epaphras evidently founded the churches at Colossae, Laodicea, and Hierapolis that are located in the Lycus Valley—possibly during the long stay of Paul at Ephesus. For a variety of reasons we would expect some type of Jewish presence in these cities.
Although actual synagogues have not been found (Colossae had not been excavated) a variety of menoroth (menorahs; seven branch candlesticks) have been found engraved on tombs, a sarcophagus, and a column indicating a Jewish presence in the area.
Tomb 163d Dating to the First Century A.D.
Note the menorah (seven branch candelabra) located
to the left and above the green plant
Click on Image to Enlarge/Download
The family tomb on which the menorah is engraved
The remains of 31 individuals were found in the tomb
Click on the Image to Enlarge/Download
To view Tomb 148b with its very faint menorah and lulav Click Here.
Marble lid of a Jewish sarcophagus with a menorah
and a faint Greek inscription
Click on Image to Enlarge/Download
I love archaeology, and love having the chance to share my passion with others. But as my teacher and later colleague Professor Anson Rainey use to say: “archaeology is the science of digging a hole and spinning a tale about it.” One example of a change in the interpretation of finds follows.
Temple to Augustus or ???
Years ago the above structure was interpreted as possibly the Temple to the Roman Emperor August that Josephus mentions as being by the harbor at Caesarea Maritima.
But now, a Nymphaeum (monumental fountain), not a Temple.
Today, the structure is interpreted as being a monumental fountain that is located at the northwestern corner of the podium on which the Temple to Augustus stood.
Thus, as research continues, the interpretation, and dating of finds can change: think at Timna—Solomon’s Mines, Not Solomon’s Mines, and now, Solomon’s Mines. Hmm.
For an article on the projected “visitor upgrades” at Caesarea Maritima see Here.
Hercules Farnese From the Baths at Perge
Second Century A.D. — Antalya Museum
A beautiful second century A.D. statue of Hercules was found in the baths of Perge. The Boston Museum of Fine Arts returned the top portion of the statue to Turkey in September 2011. Prime Minister Mr. Recep Tayyip Erogan personally brought the important portion to Turkey himself. Portions of over 60 such statues are known and are called the “Hercules Farnese” (named after a famous Italian collection now housed in the Naples National Archaeological Museum). This is a Roman copy of a bronze original. Note the positioning of the head, arms, and legs, and especially the body muscles. The skin of conquered Nemean Lion flows down on his left side as it tumbles to the ground.
Below is THE Hercules Farnese that is displayed in the Naples National Archaeological Museum.
Below is a five (5) in. high image of a “Hercules Farnese” found at Pergamum and displayed in the museum in Bergama.
A Bronze Five (5!) Inch High “statue” of Hercules
From Pergamum — In the Museum at Bergama
Heracles was the son of the god Zeus and a mortal Alcmene. Although originally a mortal, he eventually attained divine status and was widely worshiped throughout Greece. As punishment for killing six of his children he had to perform 12 “labors” (= very difficult tasks). The first of which was to kill the Nemean Lion. He wrestled with the lion, strangled it, and subsequently used its pelt as a cloak. (Nemea is a site in the Peloponnese region of Greece).