Greek city of Sardes in Lydia
Bronze 17mm (3.23 grams) Struck circa 200-40 B.C.
Reference: Sear 4737; SNG Copenhagen 468; B.M.C. 22.241,47
Head of Dionysus right wreathed with ivy.
Forepart of lion to right; ΣΑΡΔΙΑΝΩΝ above, monogram behind.

The ancient capital of the Lydian Kings, Sardeis lay under a fortified hill in the Hermos valley, at the important road junction. In the pre-Alexandrian age it was the center of the principal Persian satrapy, ad in all probability the mint-place of much of the Persian imperial coinage of darics and sigloi. In 189 B.C. it came under the rule of the Attalids of Pergamon, and fifty-six years later it passes to the Romans.

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Dionysus is the god of the grape harvest, winemaking and wine, of ritual madness, fertility, theatre and religious ecstasy in Greek mythology. Alcohol, especially wine, played an important role in Greek culture with Dionysus being an important reason for this life style. His name, thought to be a theonym in Linear B tablets as di-wo-nu-so (KH Gq 5 inscription), shows that he may have been worshipped as early as c. 1500–1100 BC by Mycenean Greeks; other traces of the Dionysian-type cult have been found in ancient Minoan Crete. His origins are uncertain, and his cults took many forms; some are described by ancient sources as Thracian, others as Greek. In some cults, he arrives from the east, as an Asiatic foreigner; in others, from Ethiopia in the South. He is a god of epiphany, “the god that comes”, and his “foreignness” as an arriving outsider-god may be inherent and essential to his cults. He is a major, popular figure of Greek mythology and religion, and is included in some lists of the twelve Olympians. Dionysus was the last god to be accepted into Mt. Olympus. He was the youngest and the only one to have a mortal mother. His festivals were the driving force behind the development of Greek theatre. He is an example of a dying god.

The earliest cult images of Dionysus show a mature male, bearded and robed. He holds a fennel staff, tipped with a pine-cone and known as a thyrsus. Later images show him as a beardless, sensuous, naked or half-naked androgynous youth: the literature describes him as womanly or “man-womanish”. In its fully developed form, his central cult imagery shows his triumphant, disorderly arrival or return, as if from some place beyond the borders of the known and civilized. His procession (thiasus) is made up of wild female followers (maenads) and bearded satyrs with erect penises. Some are armed with the thyrsus, some dance or play music. The god himself is drawn in a chariot, usually by exotic beasts such as lions or tigers, and is sometimes attended by a bearded, drunken Silenus. This procession is presumed to be the cult model for the human followers of his Dionysian Mysteries. In his Thracian mysteries, he wears the bassaris or fox-skin, symbolizing a new life. Dionysus is represented by city religions as the protector of those who do not belong to conventional society and thus symbolizes everything which is chaotic, dangerous and unexpected, everything which escapes human reason and which can only be attributed to the unforeseeable action of the gods.

Also known as Bacchus, the name adopted by the Romans and the frenzy he induces, bakkheia. His thyrsus is sometimes wound with ivy and dripping with honey. It is a beneficent wand but also a weapon, and can be used to destroy those who oppose his cult and the freedoms he represents. He is also called Eleutherios (“the liberator”), whose wine, music and ecstatic dance frees his followers from self-conscious fear and care, and subverts the oppressive restraints of the powerful. Those who partake of his mysteries are possessed and empowered by the god himself. His cult is also a “cult of the souls”; his maenads feed the dead through blood-offerings, and he acts as a divine communicant between the living and the dead.

In Greek mythology, he is presented as a son of Zeus and the mortal Semele, thus semi-divine or heroic: and as son of Zeus and Persephone or Demeter, thus both fully divine, part-chthonic and possibly identical with Iacchus of the Eleusinian Mysteries. Some scholars believe that Dionysus is a syncretism of a local Greek nature deity and a more powerful god from Thrace or Phrygia such as Sabazios or Zalmoxis.

Sardis or Sardes was an ancient city at the location of modern Sart (Sartmahmut before 19 October 2005) in Turkey‘s Manisa Province. Sardis was the capital of the ancient kingdom of Lydia,^[1] one of the important cities of the Persian Empire, the seat of a proconsul under the Roman Empire, and the metropolis of the province Lydia in later Roman and Byzantine times. As one of the Seven churches of Asia, it was addressed by the author John of the Book of Revelation in the Holy Bible in terms which seem to imply that its population was notoriously soft and fainthearted. Its importance was due, first to its military strength, secondly to its situation on an important highway leading from the interior to the Aegean coast, and thirdly to its commanding the wide and fertile plain of the Hermus.

Geography

 

Sardis was situated in the middle of Hermus valley, at the foot of Mount Tmolus, a steep and lofty spur which formed the citadel. It was about 4 kilometres (2.5 mi) south of the Hermus. Today, the site is located by the present day village of Sart, near Salihli in the Manisa province of Turkey, close to the Ankara – İzmir highway (approximately 72 kilometres (45 mi) from İzmir). The part of remains including the bath-gymnasium complex, synagogue and Byzantine shops is open to visitors year-round.

History

 

The earliest reference to Sardis is in the The Persians of Aeschylus (472 BC); in the Iliad, the name Hyde seems to be given to the city of the Maeonian (i.e. Lydian) chiefs, and in later times Hyde was said to be the older name of Sardis, or the name of its citadel. It is, however, more probable that Sardis was not the original capital of the Maeonians, but that it became so amid the changes which produced the powerful Lydian empire of the 8th century BC.

The city was captured by the Cimmerians in the 7th century BC, by the Persians in the 6th, by the Athenians in the 5th, and by Antiochus III the Great at the end of the 3rd century BC. In the Persian era, Sardis was conquered by Cyrus the Great and formed the end station for the Persian Royal Road which began in Persepolis, capital of Persia. During the Ionian Revolt, the Athenians burnt down the city. Sardis remained under Persian domination until it surrendered to Alexander the Great in 334 BC.

The early Lydian kingdom was very advanced in the industrial arts and Sardis was the chief seat of its manufactures. The most important of these trades was the manufacture and dyeing of delicate woolen stuffs and carpets. The stream Pactolus which flowed through the market-place “carried golden sands” in early antiquity, which was in reality gold dust out of Mount Tmolus. It was during the reign of King Croesus that the metallurgists of Sardis discovered the secret of separating gold from silver, thereby producing both metals of a purity never known before. This was an economic revolution, for while gold nuggets panned or mined were used as currency, their purity was always suspect and a hindrance to trade. Such nuggets or coinage were naturally occurring alloys of gold and silver known as electrum and one could never know how much of it was gold and how much was silver. Sardis now could mint nearly pure silver and gold coins, the value of which could be—and was—trusted throughout the known world. This revolution made Sardis rich and Croesus‘ name synonymous with wealth itself. For this reason, Sardis is famed in history as the place where modern currency was invented.

Disaster came to the great city under the reign of the emperor Tiberius, when in AD 17, Sardis was destroyed by an earthquake, but it was rebuilt. It was one of the great cities of western Asia Minor until the later Byzantine period.

Later, trade and the organization of commerce continued to be sources of great wealth. After Constantinople became the capital of the East, a new road system grew up connecting the provinces with the capital. Sardis then lay rather apart from the great lines of communication and lost some of its importance. It still, however, retained its titular supremacy and continued to be the seat of the metropolitan bishop of the province of Lydia, formed in AD 295. It was enumerated as third, after Ephesus and Smyrna, in the list of cities of the Thracesion thema given by Constantine Porphyrogenitus in the 10th century. However, over the next four centuries it was in the shadow of the provinces of Magnesia-upon-Sipylum and Philadelphia, which retained their importance in the region.

After 1071 the Hermus valley began to suffer from the inroads of the Seljuk Turks but the Byzantine general John Doukas reconquered the city in 1097, the successes of the general Philokales in 1118 relieved the district from later Turkish pressure and the ability of the Comneni dynasty together with the gradual decay of the Seljuk Sultanate of Rum meant that it remained under Byzantine dominion. When Constantinople was taken by the Venetians and Franks in 1204 Sardis came under the rule of the Byzantine Empire of Nicea. However once the Byzantines retook Constantinople in 1261, Sardis with the entire Asia Minor was neglected and the region eventually fell under the control of Ghazi (Ghazw) emirs, the Cayster valleys and a fort on the citadel of Sardis was handed over to them by treaty in 1306. The city continued its decline until its capture (and probable destruction) by the Mongol warlord Timur in 1402.

Archaeological expeditions

By the 19th century, Sardis was in ruins, showing construction chiefly of the Roman period. Early excavators included the British explorer George Dennis, who uncovered an enormous marble head of Faustina the Elder, wife of the Roman Emperor Antoninus Pius. Found in the precinct of the Temple of Artemis, it probably formed part of a pair of colossal statues devoted to the Imperial couple. The 1.76 metre high head is now kept at the British Museum.^[4] The first large scale archaeological expedition in Sardis was directed by a Princeton University team led by Howard Crosby Butler between years 1910–1914, unearthing a temple to Artemis, and more than a thousand Lydian tombs. The excavation campaign was halted by World War I, followed by the Turkish War of Independence, though it briefly resumed in 1922. Some surviving artifacts from the Butler excavation were added to the collection of the Metropolitan Museum of Art in New York.

A new expedition known as the Archaeological Exploration of Sardis was founded in 1958 by G.M.A. Hanfmann, professor in the Dept. of Fine Arts at Harvard University, and by Henry Detweiler, dean of the Architecture School at Cornell University. Hanfmann excavated widely in the city and the region, excavating and restoring the major Roman bath-gymnasium complex, the synagogue, late Roman houses and shops, a Lydian industrial area for processing electrum into pure gold and silver, Lydian occupation areas, and tumulus tombs at Bin Tepe. From 1976 until 2007, the excavation was directed by Crawford H. Greenewalt, jr., professor in the Department of Classics at the University of California, Berkeley. Since 2008, the excavation has been under the directorship of Nicholas Cahill, professor at the University of Wisconsin–Madison. The laws governing archaeological expeditions in Turkey ensure that all archaeological artifacts remain in Turkey. Some of the important finds from the site of Sardis are housed in the Archaeological Museum of Manisa, including Late Roman mosaics and sculpture, a helmet from the mid-6th century BC, and pottery from various periods.

Sardis synagogue

 

Since 1958, both Harvard and Cornell Universities have sponsored annual archeological expeditions to Sardis. These excavations unearthed perhaps the most impressive synagogue in the western diaspora yet discovered from antiquity, yielding over eighty Greek and seven Hebrew inscriptions as well as numerous mosaic floors. (For evidence in the east, see Dura Europos in Syria.) The discovery of the Sardis synagogue has reversed previous assumptions about Judaism in the later Roman empire. Along with the discovery of the godfearers/theosebeis inscription from Aphrodisias, it provides indisputable evidence for the continued presence of Jewish communities in Asia Minor and their integration into general Roman life at a time when many scholars previously assumed that Christianity had eclipsed Judaism.

The synagogue was a section of a large bath-gymnasium complex, that was in use for about 450 – 500 years. In the beginning, middle of the 2nd century AD, the rooms the synagogue is situated in were used as changing rooms or resting rooms.

Sardis and the Hebrew Sepharad may have been one and the same.