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Trebonianus Gallus – Roman Emperor : 251-253 A.D.
Bronze 26mm (11.98 grams) of Neapolis (modern Nablus) in Samaria (Judaea)
Reference: RPC IX 2146; Harl 104-109; cf.SNG ANS-1035; Sofaer 216-8; Rosenberg 113
AVT. KAI. Γ. OVЄ. TPЄB. ΓΑΛΟC, Laureate and cuirassed bust of Gallus right.
ΦΛ. NЄACΠΟΛЄWC, Mount Gerizim with temple of Zeus Olympions/Hypsistos, in perspective, and altar (on left), steep stairway and colonnade; below, eagle facing, head left, spreading wings.
Moses instructed the Israelites, on first entering Canaan, to celebrate the event with ceremonies of blessings and cursings on Mount Gerizim and Mount Ebal respectively. The Pulpit Commentary suggests that these mountains were selected for blessings and curses “doubtless, because of their relative position, and probably also because they stand in the center of the land both from north to south, and from east to west”.
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Mount Gerizim is one of the two mountains in the immediate vicinity of the West Bank city of Nablus (biblical Shechem), and forms the southern side of the valley in which Nablus is situated, the northern side being formed by Mount Ebal. The mountain is one of the highest peaks in the West Bank and rises to 881 m (2,890 ft) above sea level, 70 m (230 ft) shorter than Mount Ebal. In Samaritan tradition, Mount Gerizim is held to be the highest, oldest and most central mountain in the world. The mountain is particularly steep on the northern side, is sparsely covered at the top with shrubbery, and lower down there is a spring with a high yield of fresh water.
A Samaritan village (Kiryat Luza) and an Israeli settlement (Har Bracha) are situated on the mountain ridge.
The mountain is sacred to the Samaritans who regard it, rather than Jerusalem’s Temple Mount, as having been the location chosen by Yahweh for a holy temple. The mountain continues to be the centre of Samaritan religion to this day, and over 90% of the worldwide population of Samaritans live in very close proximity to Gerizim, mostly in Kiryat Luza, the main village. The passover is celebrated by the Samaritans on Mount Gerizim, and it is additionally considered by them as the location of the near-sacrifice of Isaac (the masoretic, Septuagint and the Dead Sea Scroll versions of Genesis state that this happened on Mount Moriah which Jews traditionally identify as the Temple Mount). According to classical rabbinical sources, in order to convert to Judaism, a Samaritan must first and foremost renounce any belief in the sanctity of Mount Gerizim.
Biblical account
 Old city of Nablus and Mount Gerizim in background
Moses instructed the Israelites, on first entering Canaan, to celebrate the event with ceremonies of blessings and cursings on Mount Gerizim and Mount Ebal respectively. The Pulpit Commentary suggests that these mountains were selected for blessings and curses “doubtless, because of their relative position, and probably also because they stand in the center of the land both from north to south, and from east to west”. It has been suggested that “Ebal was appointed for the uttering of the curse, and Gerizim for the uttering of the blessing, because the former was barren and rugged, the latter fertile and smooth”, but the Pulpit Commentary editors state that “this is not borne out by the actual appearance of the two hills, both being equally barren-looking, though neither is wholly destitute of culture and vegetation”. However, the Cambridge Bible for Schools and Colleges argues that “the [north] face of Gerizim, the mount of blessing, is the more fertile; the opposite face of Ebal, the mount of curse, much the more bare.”
The masoretic text of the Tanakh says the Israelites later built an altar on Mount Ebal, constructed from natural (rather than cut) stones, to place stones there and whiten them with lime, to make peace offerings on the altar, eat there, and write the words of this law on the stone. The Samaritan Pentateuch version of Deuteronomy, and a fragment found at Qumran, holds that the instruction actually mandated the construction of the altar on Mount Gerizim, which the Samaritans view is the site of the tabernacle, not Shiloh. Recent Dead Sea Scrolls work supports the accuracy of the Samaritan Pentateuch’s designation of Mount Gerizim rather than Mount Ebal as the sacred site.
An instruction immediately subsequent to this orders that, once this is done, the Israelites should split into two groups, one to stay on Mount Ebal and pronounce curses, while the other goes to Mount Gerizim and pronounces blessings. The tribes of Simeon, of Levi, of Judah, of Issachar, of Joseph, and of Benjamin were to be sent to Gerizim, while those of Reuben, of Gad, of Asher, of Zebulun, of Dan, and of Naphtali, were to remain on Ebal. No attempts to explain this division of tribes either by their Biblical ethnology or by their geographical distribution have been generally accepted in academic circles.
The text goes on to list twelve curses, which were to be pronounced by the Levite priesthood and answered by the people with Amen. These curses heavily resemble laws (e.g. cursed be he who removes his neighbour’s landmark), and they are not followed by a list of blessings described in a similarly liturgical framework; some scholars believe that these more likely represent what was written on the stones, and that the later list of six explicit blessings, six near-corresponding explicit curses, were originally in this position in the text. The present position of these explicit blessings and curses, within a larger narrative of promise, and a far larger narrative of threat (respectively), is considered by these scholars to have been an editorial decision for the post-Babylonian-exilic second version of Deuteronomy (Dtr2), to reflect the deuteronomist’s worldview after the Babylonian exile had occurred.
 Samaritans’ Passover pilgrimage on Mount Gerizim.
In the Book of Joshua, after the Battle of Ai, Joshua built an altar of unhewn stones there, the Israelites then made peace offerings on it, the law of Moses was written onto the stones, and the Israelites split into the two groups specified in Deuteronomy and pronounced blessings and curses as instructed there. There is some debate between textual scholars as to whether this incident in Joshua is one account or two different accounts spliced together, where one account refers to Joshua building an altar, and making sacrifices on it, while the other account refers to Joshua placing large stone slabs there that had been whitened with lime and then had the law inscribed on them. Either way there are some who believe that the sources of Joshua predate Deuteronomy, and hence that the order to build the altar and make the inscription is likely based on these actions in the sources of Joshua, rather than the other way round, possibly to provide an aetiology for the site acceptable to the deuteronomist’s theology.
Much later in the Book, when Joshua was old and dying, he gathered the people together at Shechem, and gave a farewell speech, and then wrote these words in the book of the law of Yahweh, and set up a stone as a witness, placing it next to the sanctuary of Yahweh, under the oak tree. Depending on the way in which the sources of Joshua were spliced together, this may just be another version of the earlier narrative Joshua placing the whitened stones slabs with the law inscribed on them, and some scholars believe that this narrative may have originally been in an earlier location within the Book of Joshua.
Scholars consider it plausible for the sanctuary to have been pre-Israelite. It is possible that the name of the mountain is indicative of this, as it is thought that Gerizim may mean mountain of the Gerizites, a tribe in the vicinity of the Philistines that, according to the Hebrew Bible, was conquered by David. A straightforward etymology for Gerizim would give the meaning of mountain cut in two. According to the narrative about Jotham in the Book of Judges, Shechem was a site where there was a sanctuary of El-Berith, also known as Baal-Berith, meaning God of the covenant and Lord of the covenant, respectively; scholars have suggested that the Joshua story about the site derives from a covenant made there in Canaanite times. In the narrative of Judges, the pillar that was in Shechem is seemingly significant enough to have given its name to a nearby plain, and this pillar is thought to be likely to have been a totem of El-Berith; the Joshua story, of a stone being set up as a witness, simply being an attempt to provide an aetiology in accordance with later Israelite theology.
In the Biblical narrative, the oak tree, seemingly next to the sanctuary, was evidently in existence as early as the time of the Patriarchs, as Jacob is described in the Book of Genesis as having buried the idols of strange gods (formerly worshipped by his household) beneath it. According to a Jewish midrash, one of these idols, in the shape of a dove, was later recovered by the Samaritans, and used in their worship on Mount Gerizim.
Post-exile history
After the end of the Babylonian Captivity, a large schism between the Samaritans and Judaism developed, with the Samaritans, but not the Jews, regarding Mount Gerizim as the holy place chosen by God. Subsequently, in the Persian Period, the Samaritans built a temple there probably in the middle of 5th century BCE., arguing that this was the real location of the Israelite temple which had been destroyed by Nebuchadnezzar,
The religious tension between the Jews and the Samaritans led to the temple on Gerizim being destroyed by either John Hyrcanus in the 2nd century BCE (according to Josephus) or by Simeon the Just (according to the Talmud). The date of the Samaritan temple destruction, the 21st of Kislev, became a holiday for the Jews during which it is forbidden to eulogize the dead. However, the mountain evidently continued to be the holy place of the Samaritans, as it is mentioned as such by the Gospel of John and coins produced by a Roman mint situated in Nablus included within their design a depiction of the temple; surviving coins from this mint, dated to 138-161 CE, show a huge temple complex, statues, and a substantive staircase leading from Nablus to the temple itself.
In Jesus’ discussion with the Samaritan woman at the well he revealed his feeling about worship there: Jesus said to her:
Believe me, woman, The hour is coming when neither in this mountain nor in Jerusalem will you people worship the Father. You worship what you do not know; we worship what we know, because salvation originates with the Jews. Nevertheless, the hour is coming, and it is now, when the true worshipers will worship the Father with spirit and truth.
- John 4:21-23
Eventually, when Christianity became the state church of the Roman Empire, Samaritans were barred from worshiping on Mount Gerizim. In 475 CE a Christian church was built on its summit. In 529, Justinian I made Samaritanism illegal, and arranged for a protective wall to be constructed around the church. As a result, the same year, Julianus ben Sabar led a pro-Samaritan revolt, and by 530 had captured most of Samaria, destroying churches and killing the priests and officials. However, in 531, after Justinian enlisted the help of Ghassanids, the revolt was completely quashed, and surviving Samaritans were mostly enslaved or exiled. In 533 Justinian had a castle constructed on Mount Gerizim to protect the church from raids by the few disgruntled Samaritans left in the area.
Archaeology
As a result of the fortified church and previous Samaritan temple, extensive ruins still exist at the somewhat plateau-like top of Gerizim. The line of the wall around the church can easily be seen, as can portions of the former castle, and initial archaeological study of the site postulated that the castle built by Justinian had utilised stones from an earlier structure on the site (probably the Samaritan temple). In the centre of the plateau is a smooth surface, containing a hollow, which archaeologists consider to be reminiscent of dolmens found in southwestern Syria, and which Samaritans consider to be a portion of their former temple.
 Ruins on Mount Gerizim c1880.
A more substantial archaeological survey was undertaken in the middle of the 20th century, while the site was in the possession of Jordan, in the region of the mountain known as Tel el-Ras, situated on the northernmost peak at the end of the northern ridge. This excavation, which continued under Israel’s jurisdiction, uncovered Corinthian columns, a large rectangular platform (65m by 44m) surrounded by 2m thick and 9m high walls, and an 8m wide staircase leading down from the platform to a marbled esplanade. The complex also has a series of cisterns in which Late Roman ceramics were found. These discoveries, now named “Structure A”, have been dated to the time of Hadrian, due to numismatics and external literary evidence, and are believed to be a temple dedicated to Zeus.
Underneath these remains were found a large stone structure built on top of the bedrock. This structure, now known as “Structure B”, nearly half cubic (21m by 20m in width and length, and 8.5m high), consists almost entirely of unhewn limestone slabs, fitted together without any binding material, and has no internal rooms or dividing walls. The structure was surrounded by a courtyard similar to the platform above it (being 60m by 40m in size with 1.5m thick walls), and was dated to during or before the Hellenic era by ceramics found in a cistern cut into the bedrock at the northern side. The excavating archaeologist considered “Structure B” to be the altar built by the Samaritans in the 5th or 6th century BCE.
See also
- Samaritanism
- Samaritan Revolts
Nablus is a city in the northern West Bank, approximately 49 kilometers (30 mi) north of Jerusalem, (approximately 63 kilometers (39 mi) by road), with a population of 126,132. Located between Mount Ebal and Mount Gerizim, it is the capital of the Nablus Governorate and a Palestinian commercial and cultural center, containing the An-Najah National University, one of the largest Palestinian institutions of higher learning, and the Palestinian stock-exchange.
Founded by the Roman Emperor Vespasian in 72 CE as Flavia Neapolis, Nablus has been ruled by many empires over the course of its almost 2,000-year-long history. In the 5th and 6th centuries, conflict between the city’s Christian and Samaritan inhabitants climaxed in a series of Samaritan revolts against Byzantine rule, before their violent quelling in 529 CE drastically dwindled that community’s numbers in the city. In 636, Neapolis, along with most of Palestine, came under the rule of the Islamic Arab Caliphate of Umar ibn al-Khattab; its name Arabicized to Nablus. In 1099, the Crusaders took control of the city for less than a century, leaving its mixed Muslim, Christian and Samaritan population relatively undisturbed. After Saladin’s Ayyubid forces took control of the interior of Palestine in 1187, Islamic rule was reestablished, and continued under the Mamluk and Ottoman empires to follow.
Following its incorporation into the Ottoman Empire in 1517, Nablus was designated capital of the Jabal Nablus (“Mount Nablus”) district. In 1657, after a series of upheavals, a number of Arab clans from the northern and eastern Levant were dispatched to the city to reassert Ottoman authority, and loyalty from among these clans staved off challenges to the empire’s authority by rival regional leaders, like Zahir al-Umar in the 18th century, and Muhammad Ali-who briefly ruled Nablus-in the 19th century. When Ottoman rule was firmly reestablished in 1841, Nablus prospered as a center of trade.
After the city was captured by British forces during World War I, Nablus was incorporated into the British Mandate of Palestine in 1922. During the 1948 Arab-Israeli War, the city was captured and occupied by Transjordan, which subsequently annexed it unilaterally, until its occupation by Israel during the 1967 Six-Day War. Today, the population is predominantly Muslim, with small Christian and Samaritan minorities. Since 1995, the city has been governed by the Palestinian National Authority. In the Old City, there are a number of sites of archaeological significance, spanning the 1st to 15th centuries. Culturally, the city is known for its kanafeh, a popular sweet throughout the Middle East, and its soap industry.
Classical antiquity
Further information: Samaritan Revolts and Samaria
Flavia Neapolis (“new city of the emperor Flavius”) was founded in 72 CE by the Roman emperor Vespasian over an older Samaritan village, variously called Mabartha (“the passage”) or Mamorpha. Located between Mount Ebal and Mount Gerizim, the new city lay 2 kilometers (1.2 mi) west of the Biblical city of Shechem which was destroyed by the Romans that same year during the First Jewish-Roman War. Holy places at the site of the city’s founding include Joseph’s Tomb and Jacob’s Well. Due to the city’s strategic geographic position and the abundance of water from nearby springs, Neapolis prospered, accumulating extensive territory, including the former Judean toparchy of Acraba.
Insofar as the hilly topography of the site would allow, the city was built on a Roman grid plan and settled with veterans who fought in the victorious legions and other foreign colonists. In the 2nd century CE, Emperor Hadrian built a grand theater in Neapolis that could seat up to 7,000 people. Coins found in Nablus dating to this period depict Roman military emblems and gods and goddesses of the Greek pantheon such as Zeus, Artemis, Serapis, and Asklepios. Neapolis was entirely pagan at this time. Justin Martyr who was born in the city c. 100 CE, came into contact with Platonism, but not with Christians there. The city flourished until the civil war between Septimius Severus and Pescennius Niger in 198-9 CE. Having sided with Niger, who was defeated, the city was temporarily stripped of its legal privileges by Severus, who designated these to Sebastia instead.
In 244 CE, Philip the Arab transformed Flavius Neapolis into a Roman colony named Julia Neapolis. It retained this status until the rule of Trebonianus Gallus in 251 CE. The Encyclopaedia Judaica speculates that Christianity was dominant in the 2nd or 3rd century, with some sources positing a later date of 480 CE. It is known for certain that a bishop from Nablus participated in the Council of Nicaea in 325 CE. The presence of Samaritans in the city is attested to in literary and epigraphic evidence dating to the 4th century CE. As yet, there is no evidence attesting to a Jewish presence in ancient Neapolis.
 Ruins from antiquity (foreground) in a residential area in Nablus, 2008
Conflict among the Christian population of Neapolis emerged in 451. By this time, Neapolis was within the Palaestina Prima province under the rule of the Byzantine Empire. The tension was a result of Monophysite Christian attempts to prevent the return of the Patriarch of Jerusalem, Juvenal, to his episcopal see. However, the conflict did not grow into civil strife.
As tensions among the Christians of Neapolis decreased, tensions between the Christian community and the Samaritans grew dramatically. In 484, the city became the site of a deadly encounter between the two groups, provoked by rumors that the Christians intended to transfer the remains of Aaron’s sons and grandsons Eleazar, Ithamar and Phinehas. Samaritans reacted by entering the cathedral of Neapolis, killing the Christians inside and severing the fingers of the bishop Terebinthus. Terebinthus then fled to Constantinople, requesting an army garrison to prevent further attacks. As a result of the revolt, the Byzantine emperor Zeno erected a church dedicated to Mary on Mount Gerizim. He also forbade the Samaritans to travel to the mountain to celebrate their religious ceremonies, and confiscated their synagogue there. These actions by the emperor fueled Samaritan anger towards the Christians further.
Thus, the Samaritans rebelled again under the rule of emperor Anastasius I, reoccupying Mount Gerizim, which was subsequently reconquered by the Byzantine governor of Edessa, Procopius. A third Samartian revolt which took place under the leadership of Julianus ben Sabar in 529 was perhaps the most violent. Neapolis’ bishop Ammonas was murdered and the city’s priests were hacked into pieces and then burned together with the relics of saints. The forces of Emperor Justinian I were sent in to quell the revolt, which ended with the slaughter of the majority of the Samaritan population in the city.
 Gaius Vibius Trebonianus Gallus (206 – August, 253), was Roman Emperor from 251 to 253, in a joint rule with his son Volusianus.
Gallus was born in Italy, in a family with respected ancestry of Etruscan senatorial background. He had two children in his marriage with Afinia Gemina Baebiana: Gaius Vibius Volusianus, later Emperor, and a daughter, Vibia Galla. His early career was a typical cursus honorum, with several appointments, both political and military. He was suffect consul and in 250 was nominated governor of the Roman province of Moesia Superior, an appointment that showed the confidence of emperor Trajan Decius in him. In Moesia, Gallus was a key figure in repelling the frequent invasion attacks by the Gothic tribes of the Danube and became popular with the army, catered to during his brief Imperial rule by his official image: military haircut, gladiatorial physique, intimidating stance (illustration, left).
In June 251, Decius and his co-emperor and son Herennius Etruscus died in the Battle of Abrittus, at the hands of the Goths they were supposed to punish for raids into the empire, largely owing to the failure of Gallus to attack aggressively. When the army heard the news, the soldiers proclaimed Gallus emperor, despite Hostilian, Decius’ surviving son, ascending the imperial throne in Rome. Gallus did not back down from his intention to become emperor, but accepted Hostilian as co-emperor, perhaps to avoid the damage of another civil war. While Gallus marched on Rome, an outbreak of plague struck the city and killed young Hostilian. With absolute power now in his hands, Gallus nominated his son Volusianus co-emperor.
Eager to show himself competent and gain popularity with the citizens, Gallus swiftly dealt with the epidemic, providing burial for the victims. Gallus is often accused of persecuting the Christians, but the only solid evidence of this allegation is the imprisoning of Pope Cornelius in 252.
Like his predecessors, Gallus did not have an easy reign. In the East, Persian Emperor Shapur I invaded and conquered the province of Syria, without any response from Rome. On the Danube, the Gothic tribes were once again on the loose, despite the peace treaty signed in 251. The army was not long pleased with the emperor, and when Aemilianus, governor of Moesia Superior and Pannonia, took the initiative of battle and defeated the Goths, the soldiers proclaimed him emperor. With a usurper threatening the throne, Gallus prepared for a fight. He recalled several legions and ordered reinforcements to return to Rome from the Rhine frontier. Despite these dispositions, Aemilianus marched onto Italy ready to fight for his claim. Gallus did not have the chance to face him in battle: he and Volusianus were murdered by their own troops in August 253, in Interamna (modern Terni).
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