Item: i110106
 
Authentic Ancient Coin of:

Greek city of Sestos in Thrace
Bronze 16mm (5.14 grams) Struck circa 300 B.C.
Reference: SNG Copenhagen 930; BMC 4-5
Head of Persephone right, wearing barley wreath.
Hermes standing left, holding caduceus; amphora to left; ΣH in field to right.

In the Thracian Chersonese, on the shores of the Hellespont at the point where Xerxes and his army crossed to Europe in 480 B.C.

You are bidding on the exact item pictured, provided with a Certificate of Authenticity and Lifetime Guarantee of Authenticity.

In Greek mythology, Persephone is the daughter of Zeus and the harvest-goddess Demeter, and queen of the underworld; she was abducted by Hades, the god-king of the underworld.

The myth of her abduction represents her function as the personification of vegetation which shoots forth in spring and withdraws into the earth after harvest; hence she is also associated with spring and with the seeds of the fruits of the fields. Persephone as a vegetation goddess (Kore) and her mother Demeter were the central figures of the Eleusinian mysteries that predated the Olympian pantheon. In the Linear B (Mycenean Greek) tablets dated 1400-1200 BC found at Pylos, the “two mistresses and the king” are mentioned; John Chadwick identifies these as Demeter, Persephone and Poseidon.

In Classical Greek art, Persephone is invariably portrayed robed; often carrying a sheaf of grain. In Roman mythology, she is called Proserpina.

Hermes is the great messenger of the gods in Greek mythology and additionally as a guide to the Underworld. Hermes was born on Mount Cyllene in Arcadia. An Olympian god, he is also the patron of boundaries and of the travelers who cross them, of shepherds and cowherds, of the cunning of thieves and liars, of orators and wit, of literature and poets, of athletics and sports, of weights and measures, of invention, and of commerce in general. His symbols include the tortoise, the rooster, the winged sandals, the winged hat, and the caduceus (given to him by Apollo in exchange for the lyre).

Symbols of Hermes were the palm tree, turtle, rooster, goat, the number four, several kinds of fish, incense. Sacrifices involved honey, cakes, pigs, goats, and lambs.

In the Roman adaptation of the Greek religion (see interpretatio romana), Hermes was identified with the Roman god Mercury, who, though inherited from the Etruscans, developed many similar characteristics, such as being the patron of commerce.

The Homeric hymn to Hermes invokes him as the one “of many shifts (polytropos), blandly cunning, a robber, a cattle driver, a bringer of dreams, a watcher by night, a thief at the gates, one who was soon to show forth wonderful deeds among the deathless gods.”

He protects and takes care of all the travelers, miscreants, harlots, old crones and thieves that pray to him or cross his path. He is athletic and is always looking out for runners, or any athletes with injuries who need his help.

Hermes is a messenger from the gods to humans, sharing this role with Iris. An interpreter who bridges the boundaries with strangers is a hermeneus. Hermes gives us our word “hermeneutics”, the study and theory of interpretation. In Greek a lucky find was a hermaion. Hermes delivered messages from Olympus to the mortal world. He wears shoes with wings on them and uses them to fly freely between the mortal and immortal world. Hermes was the second youngest of the Olympian gods, being born before Dionysus.

Hermes, as an inventor of fire, is a parallel of the Titan, Prometheus. In addition to the lyre, Hermes was believed to have invented many types of racing and the sports of wrestling and boxing, and therefore was a patron of athletes.

According to prominent folklorist Yeleazar Meletinsky, Hermes is a deified trickster. Hermes also served as a psychopomp, or an escort for the dead to help them find their way to the afterlife (the Underworld in the Greek myths). In many Greek myths, Hermes was depicted as the only god besides Hades, Persephone, Hecate, and Thanatos who could enter and leave the Underworld without hindrance.

Hermes often helped travelers have a safe and easy journey. Many Greeks would sacrifice to Hermes before any trip.

In the fully-developed Olympian pantheon, Hermes was the son of Zeus and the Pleiade Maia, a daughter of the Titan Atlas. Hermes’ symbols were the cock and the tortoise, and he can be recognized by his purse or pouch, winged sandals, winged cap, and the herald’s staff, the kerykeion. The night he was born he slipped away from Maia and stole his elder brother Apollo

An amphora (plural: amphorae or amphoras) is a type of vase-shaped, usually ceramic (specimens in materials such as metal occur occasionally) container with two handles and a long neck narrower than the body. The word amphora is Latin, derived from the Greek amphoreus (αμφορεύς), an abbreviation of amphiphoreus, a compound word combining amphi- (“on both sides”, “twain”) plus phoreus (“carrier”), from pherein (“to carry”), referring to the vessel’s two carrying handles on opposite sides.

Further, the term also stands for an ancient Roman unit of measurement for liquids. The volume of a Roman amphora was one cubic foot, ca. 26,026 L.

Amphorae were used in vast numbers to transport and store various products, both liquid and dry, in the ancient Mediterranean world and later the Roman Empire, and in some periods the shape was also used for luxury pottery, which might be elaborately painted. Stoppers of perishable materials which have rarely survived were used to seal the contents. Two principal types of amphorae existed: the neck amphora, in which the neck and body meet at a sharp angle; and the one-piece amphora, in which the neck and body form a continuous curve. Neck amphorae were commonly used in the early history of ancient Greece but were gradually replaced by the one-piece type from around the 7th century BCE onwards. Most were produced with a pointed base to allow upright storage by being partly embedded in sand or soft ground. This also facilitated transport by ship, where the amphorae were tightly packed together, with ropes passed through their handles to prevent breaking or toppling during rough seas. In kitchens and shops amphorae could be stored in racks with round holes in them.

Amphorae varied greatly in height. The largest could stand as much as 1.5 metres (5 ft) high, while some were under 30 centimetres (12 in) high – the smallest were called amphoriskoi (literally “little amphorae”). Most were around 45 centimetres (18 in) high. There was a significant degree of standardisation in some variants; the wine amphora held a standard measure of about 39 litres (41 US qt), giving rise to the amphora quadrantal as a unit of measure in the Roman Empire. In all, around 66 distinct types of amphora have been identified.

Sestos or Sestus was an ancient Greek town of the Thracian Chersonese, the modern Gallipoli peninsula in European Turkey. Situated on the Hellespont opposite Abydos, it was the home of Hero in the legend of Hero and Leander, where according to legend she lived in a tower overlooking the sea. Sestos was an Aeolian colony, as it was founded by settlers from Lesbos. The ruins of the town are near to the modern settlement of Eceabat.

In 480 BC, Xerxes’ army crossed at this point on two temporary pontoon bridges later known as Xerxes’ Pontoon Bridges, and most of Alexander the Great’s forces went the other way here by boat in 334 BC.

In 1810 Lord Byron swam from Sestos to Abydos in four hours, recreating Leander’s feat, and wrote a poem thereafter. This event is commemorated every year with an annual swim event that recreates the crossing.

Little now remains of the ancient town of Sestos.

Sestos is central to Christopher Marlowe’s poem Hero and Leander, and is referred to in its opening lines:

(hight means ‘was called’)

In 479BC-478BC, after the Greek victories (against Persia) at Plataea and Mycale, Greek forces under the command of Xanthippus besieged the Persian forces. The Athenians attacked the Persian forces, and defeated the Persians. Since the Persians were defeated, the Persian garrison at Sestos allowed the Greeks to conquer the city. As a result, Persian influence along the Hellespont was significantly reduced. This served the dual goal of denying Persian land forces access to the Greek mainland, while restoring Athenian trade to Black Sea ports such as Byzantium.