Greek city of Philippi in Macedonia
Bronze 17mm (5.00 grams) Struck 356-345 B.C.
Reference: HGC 3, 633; Sear 1452 var.
Head of young Hercules right, wearing lion’s skin headdress.
Tripod; ΦIΛIΠΠΩΝ to right.

Philippi, a celebrated city in Macedonia adjecta, was situated on a steep height of Mt. Pangaeus, and on river Gangas or Gangites, between the rivers Nestus and Strymon. It was founded by Philip II of Macedon on the site of an ancient town Crenides, a colony of the Thasians (people of Thasos), who settled here on account of the valuable gold mines in the neighborhood. Philippi is celebrated in history in consequence of the victory gained here by Octavian (known later as Augustus) and Mark Antony over Brutus and Cassius, B.C. 42, and as the place where the Apostle Paul first preached the gospel in Europe, A.D. 53. The church at Philippi soon became one of the most important of the early Christian churches; one of St. Paul’s Epistles is addressed to it. It was made a Roman colony by Augustus after the victory over Brutus and Cassius, under the name of Col. Augusta Julia Philippensis; and it continued to be under the empire a flourishing and important city. It’s sea-port was Datum or Datus on the Strymonic gulf.

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Heracles, born Alcaeus (Alkaios) or Alcides, was a divine hero in Greek mythology, the son of Zeus and Alcmene, foster son of Amphitryon and great-grandson and half-brother (as they are both sired by the god Zeus) of Perseus. He was the greatest of the Greek heroes, a paragon of masculinity, the ancestor of royal clans who claimed to be Heracleidae and a champion of the Olympian order against chthonic monsters. In Rome and the modern West, he is known as Hercules, with whom the later Roman emperors, in particular Commodus and Maximian, often identified themselves. The Romans adopted the Greek version of his life and works essentially unchanged, but added anecdotal detail of their own, some of it linking the hero with the geography of the Central Mediterranean. Details of his cult were adapted to Rome as well.

Extraordinary strength, courage, ingenuity, and sexual prowess with both males and females were among the characteristics commonly attributed to him. Heracles used his wits on several occasions when his strength did not suffice, such as when laboring for the king Augeas of Elis, wrestling the giant Antaeus, or tricking Atlas into taking the sky back onto his shoulders. Together with Hermes he was the patron and protector of gymnasia and palaestrae. His iconographic attributes are the lion skin and the club. These qualities did not prevent him from being regarded as a playful figure who used games to relax from his labors and played a great deal with children. By conquering dangerous archaic forces he is said to have “made the world safe for mankind” and to be its benefactor. Heracles was an extremely passionate and emotional individual, capable of doing both great deeds for his friends (such as wrestling with Thanatos on behalf of Prince Admetus, who had regaled Heracles with his hospitality, or restoring his friend Tyndareus to the throne of Sparta after he was overthrown) and being a terrible enemy who would wreak horrible vengeance on those who crossed him, as Augeas, Neleus and Laomedon all found out to their cost.

A sacrificial tripod is a three-legged piece of religious furniture used for offerings or other ritual procedures. As a seat or stand, the tripod is the most stable furniture construction for uneven ground, hence its use is universal and ancient. It is particularly associated with Apollo and the Delphic oracle in ancient Greece, and the word “tripod” comes from the Greek meaning “three-footed”.

The most famous tripod of ancient Greece was the Delphic Tripod from which the Pythian priestess took her seat to deliver the oracles of the deity. The seat was formed by a circular slab on the top of the tripod, on which a branch of laurel was deposited when it was unoccupied by the priestess. In this sense, by classical times the tripod was sacred to Apollo. According to the myth, Hercules went to the oracle of Delphi in order to ask what to do in order to be expiated from the murder of Iphitos. The oracle did not want to give him an omen. Then, the hero was enraged and he grabbed the tripod on which the Pythia sat in order to pronounce her oracles. Apollo tried to prevent him and this resulted in a fight between the god and the hero. Finally, Zeus had to intervene in order to end this quarrel.The mytheme of Heracles contesting with Apollo for the tripod appears in vase-paintings older than the oldest written literature. The oracle originally may have been related to the primal deity, the Earth. In the Geometric period, the tripods were fastened to the cauldrons they supported. In the Museum of Delphi there are fragments of such tripods, most distinctive of which is the one with a ring-shaped handle.

Another well-known tripod in Delphi was the Plataean Tripod; it was made from a tenth part of the spoils taken from the Persian army after the Battle of Plataea. This consisted of a golden basin, supported by a bronze serpent with three heads (or three serpents intertwined), with a list of the states that had taken part in the war inscribed on the coils of the serpent. The golden bowl was carried off by the Phocians during the Third Sacred War (356-346 BC); the stand was removed by the emperor Constantine to Constantinople in 324, where in modern Istanbul it still can be seen in the hippodrome, the Atmeydanı, although in damaged condition: the heads of the serpents have disappeared, however one is now on display at the nearby Istanbul Archaeology Museums. The inscription, however, has been restored almost entirely. Such tripods usually had three ears (rings which served as handles) and frequently had a central upright as support in addition to the three legs.

Tripods frequently are mentioned by Homer as prizes in athletic games and as complimentary gifts; in later times, highly decorated and bearing inscriptions, they served the same purpose. They appear also to be precious gifts for the guests, as in the case of the Phaeakes, who offered a cauldron and tripod to Odysseus. Our guest has already packed up the clothes, wrought gold, and other valuables which you have brought for his acceptance; let us now, therefore, present him further, each one of us, with a large tripod and a cauldron. We will recoup ourselves by the levy of a general rate; for private individuals cannot be expected to bear the burden of such a handsome present. Odyssey, 13.10-15 [tr. S. Butler] They also were used as dedicatory offerings to the deities, and in the dramatic contests at the Dionysia the victorious choregus (a wealthy citizen who bore the expense of equipping and training the chorus) received a crown and a tripod. He would either dedicate the tripod to some deity or set it upon the top of a marble structure erected in the form of a small circular temple in a street in Athens, called the street of tripods,  from the large number of memorials of this kind. One of these, the Choragic Monument of Lysicrates, erected by him to commemorate his victory in a dramatic contest in 335 BC, still stands. The form of the victory tripod, now missing from the top of the Lysicrates monument, has been rendered variously by scholars since the 18th century.

Martin L. West writes that the Pythia at Delphi shows many traits of shamanistic practices, likely inherited or influenced from Central Asian practices. He cites her sitting in a cauldron on a tripod, while making her prophecies, her being in an ecstatic trance state, similar to shamans, and her utterings, unintelligible.

According to Herodotus (The Histories, I.144), the victory tripods were not to be taken from the temple sanctuary precinct, but left there as dedications.

Philippi (Greek: Φίλιπποι, Philippoi) was a city in eastern Macedonia, in the Edonis region. Its original name was Crenides (Greek: Κρηνῖδες, Krenides “Fountains”) after its establishment by Thasian colonists in 360/359 BC. The city was renamed by Philip II of Macedon in 356 BC and abandoned in the 14th century after the Ottoman conquest. The present municipality, Filippoi, is located near the ruins of the ancient city and is part of the region of East Macedonia and Thrace in Kavalla, Greece. It was made a World Heritage Site in 2016.

History

Philippi was established by Thasian colonists in 360/359 BC with the name Crenides. In 356 BC Philip II of Macedon, conquered the city and renamed it to Philippi. It was sited near the head of the Aegean Sea and at the foot of Mt. Orbelos, now called Mt. Lekani, about 13 km (8.1 mi) north-west of Kavalla, on the northern border of the marsh that, in antiquity, covered the entire plain separating it from the Pangaion hills to the south of Greece.

The objective of conquering the town was to take control of the neighbouring gold mines and to establish a garrison at a strategic passage: the site controlled the route between Amphipolis and Neapolis, part of the great royal route which crosses Macedonia from the east to the west and which was reconstructed later by the Roman Empire as the Via Egnatia. Philip II endowed the city with important fortifications, which partially blocked the passage between the swamp and Mt. Orbelos, and sent colonists to occupy it. Philip also had the marsh partially drained, as is attested by the writer Theophrastus. Philippi preserved its autonomy within the kingdom of Macedon and had its own political institutions (the Assembly of the demos). The discovery of new gold mines near the city, at Asyla, contributed to the wealth of the kingdom and Philip established a mint there. The city was fully integrated into the kingdom under Philip V.

When the Romans destroyed the Antigonid dynasty of Macedon in the Third Macedonian War (168 BC), they divided the kingdom into four separate states (merides). It was Amphipolis and not Philippi that became the capital of the eastern Macedonian state.

Almost nothing is known about the city in this period, aside from the walls, the Greek theatre, the foundations of a house under the Roman forum and a little temple dedicated to a hero cult. This monument covers the tomb of a certain Exekestos, is possibly situated on the agora and is dedicated to the κτίστης (ktistēs), the foundation hero of the city.

The Roman era

The city reappears in the sources during the Roman civil war that followed the assassination of Julius Caesar. His heirs Mark Antony and Octavian confronted the assassins of Caesar, Marcus Junius Brutus and Gaius Cassius Longinus, at the Battle of Philippi on the plain to the west of the city during October in 42 BC. Antony and Octavian were victorious in this final battle against the partisans of the Republic. They released some of their veteran soldiers, probably from Legion XXVIII and colonized them in the city, which was refounded as Colonia Victrix Philippensium. In 30 BC, Octavian became Roman emperor, reorganized the colony, and established more settlers there, veterans possibly from the Praetorian Guard and other Italians. The city was renamed Colonia Iulia Philippensis, and then Colonia Augusta Iulia Philippensis after January, 27 BC, when Octavian received the title Augustus from the Roman Senate.

Following this second renaming, and perhaps after the first, the territory of Philippi was centuriated (divided into squares of land) and distributed to the colonists. The city kept its Macedonian walls, and its general plan was modified only partially by the construction of a forum, a little to the east of the site of Greek agora. It was a “miniature Rome,” under the municipal law of Rome and governed by two military officers, the duumviri, who were appointed directly from Rome.

The colony recognized its dependence on the mines that brought it its privileged position on the Via Egnatia. This wealth was shown by the many monuments that were particularly imposing considering the relatively small size of the urban area: the forum, laid out in two terraces on both sides of the main road, was constructed in several phases between the reigns of Claudius and Antoninus Pius, and the theatre was enlarged and expanded in order to hold Roman games. There is an abundance of Latin inscriptions testifying to the prosperity of the city.

The early Christian era

See also: Diocese of Philippi and Early centers of Christianity § Greece

The New Testament states that in AD 49 or 50, the city was visited by the apostle Paul (Acts 16:9-10). From the Acts of the Apostles (Acts 16:12) and the letter to the Philippians (Philippians 1:1), early Christians concluded that Paul had founded their community. Accompanied by Silas, Timothy and possibly Luke, the author of the Acts of the Apostles, Paul is believed to have preached for the first time on European soil in Philippi (Acts 16:12-40). According to the New Testament, Paul visited the city on two other occasions, in 56 and 57. The Epistle to the Philippians dates from around 61-62 and is believed to show the immediate effects of Paul’s instruction.

The development of Christianity in Philippi is indicated by a letter from Polycarp of Smyrna addressed to the community in Philippi around AD 160 and by funerary inscriptions.

The first church described in the city is a small building that was probably originally a small prayer house. This Basilica of Paul, identified by a mosaic inscription on the pavement, is dated around 343 from a mention by the bishop Porphyrios, who was present at the Council of Serdica that year.

Despite being one of the oldest congregations in Europe a bishopric was not established until the 4th century.

The prosperity of the city in the 5th and 6th centuries was attributed to Paul and to his ministry. As in other cities, many new ecclesiastical buildings were constructed at this time. Seven different churches were constructed in Philippi between the mid-4th century and the end of the 6th, some of which competed in size and decoration with the most beautiful buildings in Thessalonica, or those of Constantinople. The relationship of the plan and of the architectural decoration of Basilica B with Hagia Sophia and Saint Irene in Constantinople accorded a privileged place to this church in the history of early Christian art. The complex cathedral which took the place of the Basilica of Paul at the end of the 5th century, constructed around an octagonal church, also rivaled the churches of Constantinople.

In the same age, the fortifications of the city were rebuilt in order to better defend against the growing instability in the Balkans. In 473, the city was besieged by the Ostrogoths, who were unable to take it but burned down the surrounding villages.

The Byzantine era

Already weakened by the Slavic invasions at the end of the 6th century, which ruined the agrarian economy of Macedonia and probably also by the Plague of Justinian in 547, the city was almost totally destroyed by an earthquake around 619, from which it never recovered. There was a small amount of activity there in the 7th century, but the city was now hardly more than a village.

The Byzantine Empire possibly maintained a garrison there, but in 838 the city was taken by the Bulgarians under kavhan Isbul, who celebrated their victory with a monumental inscription on the stylobate in Basilica B, now partially in ruins. The site of Philippi was so strategically sound that the Byzantines attempted very soon to recapture it around 850. Several seals of civil servants and other Byzantine officials, dated to the first half of the 9th century, prove the presence of Byzantine armies in the city.

Around 969, Emperor Nicephorus II Phocas rebuilt the fortifications on the acropolis and in part of the city. These gradually helped weaken Bulgar power and strengthen the Byzantine presence in the area. In 1077, Bishop Basil Kartzimopoulos rebuilt part of the defenses inside the city. The city began to prosper once more, as witnessed by the Arab geographer Al Idrisi, who mentions it as a centre of business and wine production around 1150.

After a brief occupation by the Franks after the Fourth Crusade and the capture of Constantinople in 1204, the city was captured by the Serbs. Still, it remained a notable fortification on the route of the ancient Via Egnatia; in 1354, the pretender to the Byzantine throne, Matthew Cantacuzenus, was captured there by the Serbs.

The city was abandoned at an unknown date, but when the French traveller Pierre Belon visited it in the 16th century, there were nothing but ruins, used by the Turks as a quarry. The name of the city was preserved at first by a Turkish village on the nearby plain, Philibedjik (Filibecik, “Little Filibe” in Turkish), which has since disappeared and then by a Greek village in the mountains.

Ruins of the centre of the city: the forum in the foreground, the market and the basilica in the background.

  View of Philippi.

  The ancient theatre.

  West parodos of the theatre

  Relief decorations by  Philip II (4th BC)

  The ruins of Direkler (Basilica B), drawn by H. Daumet in 1861.    Basilica B.

  The forum

  Inscription of Bishop Porphyrios in the Basilica of St Paul (Basilica B)