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Greek city of Apameia in Seleukis and Pierea
Bronze 19mm (7.98 grams) Struck 31/30 B.C.
Reference: HGC 9, 1424; PRC I 4337-4341
Bust of Athena in crested Corinthian helmet right.
ΛΠΑΜΕΩΝ ΤΗΣ ΙΕΡΑΣ / ΚΑΙ AYTONOMOY, Nike advancing left, holding wreath and palm branch; Seleukid era date BΠΣ to left.
About 50 miles south of Antiocheia, Apameia was named after Apame, wife of Seleukos I.
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 Athena or Athene (Latin: Minerva), also referred to as Pallas Athena, is the goddess of war, civilization, wisdom, strength, strategy, crafts, justice and skill in Greek mythology. Minerva, Athena’s Roman incarnation, embodies similar attributes. Athena is also a shrewd companion of heroes and the goddess of heroic endeavour. She is the virgin patron of Athens. The Athenians built the Parthenon on the Acropolis of her namesake city, Athens, in her honour (Athena Parthenos). Athena’s cult as the patron of Athens seems to have existed from the earliest times and was so persistent that archaic myths about her were recast to adapt to cultural changes. In her role as a protector of the city (polis), many people throughout the Greek world worshiped Athena as Athena Polias (“Athena of the city”). Athens and Athena bear etymologically connected names.
In Greek mythology, Nike was a goddess who personified victory, also known as the Winged Goddess of Victory. The Roman equivalent was Victoria. Depending upon the time of various myths, she was described as the daughter of Pallas (Titan) and Styx (Water) and the sister of Kratos (Strength), Bia (Force), and Zelus (Zeal). Nike and her siblings were close companions of Zeus, the dominant deity of the Greek pantheon. According to classical (later) myth, Styx brought them to Zeus when the god was assembling allies for the Titan War against the older deities. Nike assumed the role of the divine charioteer, a role in which she often is portrayed in Classical Greek art. Nike flew around battlefields rewarding the victors with glory and fame.
 Nike is seen with wings in most statues and paintings. Most other winged deities in the Greek pantheon had shed their wings by Classical times. Nike is the goddess of strength, speed, and victory. Nike was a very close acquaintance of Athena, and is thought to have stood in Athena’s outstretched hand in the statue of Athena located in the Parthenon. Nike is one of the most commonly portrayed figures on Greek coins.
Names stemming from Nike include amongst others: Nicholas, Nicola, Nick, Nikolai, Nils, Klaas, Nicole, Ike, Niki, Nikita, Nika, Niketas, and Nico.
Apamea or Apameia (Greek: Απάμεια; Arabic أفاميا or آفاميا, Afamia) was a treasure city and stud-depot of the Seleucid kings, was capital of Apamene, on the right bank of the Orontes River. (Steph. B. s. v.; Strabo xvi. p. 752; Ptolemy v. 15. § 19; Festus Avienus, v. 1083; Anton. Itin.; Hierocles). Its site is found about 55 km to the northwest of Hama, Syria, overlooking the Ghab valley. Previously known as Pharmake, it was fortified and enlarged by Seleucus I Nicator in 300 BC, who so named it after his Bactrian wife, Apama – not his mother, as Stephanus asserts; compare Strabo, p. 578). In pursuance of his policy of Hellenizing Syria, it bore the Macedonian name of Pella. The fortress was placed upon a hill; the windings of the Orontes, with the lake and marshes, gave it a peninsular form, whence its other name of Cherronêsos. Seleucus had his commissariat there, 500 elephants, with 30,000 mares, and 300 stallions. The pretender, Diodotus Tryphon, made Apamea the basis of his operations. (Strab. l. c.) Located at a strategic crossroads for Eastern commerce, the city flourished to the extent that its population eventually numbered half a million. It was one of the four cities of the Syrian tetrapolis.
 Photograph of a tomb at Apamea, taken on albumen ca. 1860-1890. Part of the A.D. White architectural photography collection of Cornell University Library
Josephus (Ant. xiv. 3. § 2) relates, that Pompey marching south from his winter quarters, probably at or near Antioch, razed the fortress of Apamea in 64 BC whence the city was annexed to the Roman Republic. In the revolt of Syria under Q. Caecilius Bassus, it held out against Julius Caesar for three years till the arrival of Cassius, 46 BC. (Dion. Cass. xlvii. 26-28; Joseph. Bel. Jud. i. 10. § 10.) On the outbreak of the Jewish War, the inhabitants of Apamea spared the Jews who lived in their midst, and would not suffer them to be murdered or led into captivity (Josephus, Bell. Jud. ii. 18, § 5). Destroyed by Chosroes I in the 7th century it was partially rebuilt and known in Arabic as Famia or Fâmieh; and destroyed by an earthquake in 1152. In the Crusades it was still a flourishing and important place and was occupied by Tancred. (Wilken, Gesch. der Ks. vol. ii. p. 474; Abulfeda, Tab. Syr. pp. 114, 157.)
The acropolis hill is now occupied by the ruins called Kalat el-Mudik (Kŭlat el-Mudîk). The ruins of a highly ornamental character, and of an enormous extent, are still standing, the remains, probably, of the temples of which Sozomen speaks (vii. 15); part of the town is enclosed in an ancient castle situated on a hill; the remainder is to be found in the plain. In the adjacent lake are the celebrated black fish, the source of much wealth.
Both the Jerusalem Targumim considered the city of Shepham (Num. xxxiv. 11) to be identical with Apamea. Since Apamea virtually belonged to Rabbinic Palestine, the first-fruits brought by Ariston from that town were accepted for sacrifice in Jerusalem (Mishnah Ḥal. iv. 11). Apamea remains a titular see of the Roman Catholic Church, Apamenus in Syria; the seat has been vacant since the death of the last bishop in 1974.
View of Apamea’s ruins, Syria.
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