About decrees and multilingual inscriptions

In antiquity, news was carried by word of mouth, but legal matters and other important information were cut in stone and placed in a conspicuous spot for everyone to see. 

The majority of inscriptions are Decrees of which I can only mention a selection. 

At the Acropolis Museum, there is a stele with decrees for the construction of the temple and altar of Nike by Kallikrates, for the reorganization of the cult, and for the salary of the priestess of the goddess dated 427-424 BC (side A) and 424-423 BC (side B).

Also a stele with a series of Decrees by which the Athenians bestowed economic, commercial, and military privileges on their ally Methone in Pieria. 

It shows the goddess Athena shaking hands with perhaps Artemis, dated 430-423 BC.

Very broken but still readable is the Athenian Decree honoring Neapolis (modern Kavala) for its support in the war against Thasos and its constant commitment to her. 

In the upper right corner, we recognize the goddess Athena extending her hand towards another figure, probably the goddess Parthenos of Neapolis, dated from 410-409 BC.

A very elegant stele with a horse and an olive wreath carries an inscription in which the Athenians honored King Alcetas of Epirus for his help during their military expedition to Corcyra (modern Corfu) in 373-372 BC.

And finally, still at the Acropolis Museum, there is the long Decree of Chalkis on the island of Euboia in which the islanders were forced to swear loyalty to Athens after failing in their revolt of 446-445 BC. 

The people of Chalkis could punish their own citizens, except in cases that involved death, exile, or the loss of their rights as citizens, where the power of Athens prevailed.

The National Archaeological Museum in Athens has its own rich collection of Decrees. A good example is the honorary inscription from Piraeus dating from 347-346 BC. 

The stele honors the three sons of Leukon (depicted), king of the Cimmerian Bosporus, thanking them for services rendered to the people of Athens and allowing them to import grain free of duty.

A particular stele from 355-354BC was found near the Monument of Lysicrates in Athens. 

It honors Philiskos, son of Lykos of Sestos in the Thracian Hellespont as a public guest and benefactor of Athens. In 356 BC, Philiskos had warned the Athenians of the hostile presence of the fleet of Byzantium that threatened the city’s grain supply.

The Eleusis Museum, in turn, exhibits a decree providing for the construction of a footbridge across Lake Rheitoi on the Sacred Way from Athens to Eleusis, dated 421 BC.

Two fragments from an unidentified monument carry a Royal Decree of Alexander, which defines the limits of ‘land’, meaning the agricultural area that Philippi supervised. 

The (partial) inscription dates from 336-334 BC, just before Alexander started his campaign East. It is kept at the Museum of Philippi.

On a different level, there is a Decree sanctioning the people and city of Iasos for conspiring against King Mausolos of Caria. 

It is kept at the Louvre in Paris and dates to 370-350 BC. 

 

The Foundation Decree of Cyrene in North Africa is a covenant between the citizens of Cyrene in ca. 322 BC and those of their mother-state of Thera. 

The exact purpose is uncertain, but it is thought that the citizens of Thera, including the early settlers of 631 BC, were granted the same rights and freedoms as the Cyreneans, even though Cyrene was wealthier than Thera at the time.

Of another level is, for instance, the trilingual stele from Letoon in the Xanthos Valley found near the Temple of Apollo. It holds a public Decree authorizing the cult of the deities and establishing the provisions for its officers.
The Decree is written in Lycian, Greek, and Aramaic, which are not verbatim translations of each other. Each version contains information that is not translated into the two other tongues. The Aramaic text with 27 lines is the shortest, followed by Greek with 35 lines, and Lycian with 51 lines. Useless to point out that this stele helped to decipher the peculiar Lycian language. This unique document can be seen at the Fethiye Museum.

The story of this stele reminds us of the Rosetta Stone, which helped to decipher the Egyptian hieroglyphs and Demotic script using the Greek version carved on the same stone. The text is a Decree issued by King Ptolemy V of Egypt in 196 BC and was key to deciphering the hitherto unknown hieroglyphic signs. 

Trilingual inscriptions are not isolated cases. In ancient Persia, it was current practice to leave inscriptions in three languages to make sure everyone in the vast empire would be notified: Elamite, Old Persian, and Babylonian. The best-known lines are carved on the cliff wall of Bisutun, where Darius I celebrates his victory over Gaumata and eight more pretenders to the throne in 518 BC as represented above.

The trilingual inscriptions on the Palace walls of Pasargadae, and Persepolis are mainly continuous reminders of the power of the King of Kings who ruled by the grace of Ahuramazda, repeating their title of Great King. These were defined in full by Cyrus the Great: Great King, King of Persia, King of Anshan, King of Media, King of Babylon, King of Sumer and Akkad, and King of the Four Corners of the World.

Perhaps the most remarkable panels are set in the spectacular landscape close to the fast-running mountain river and lovely waterfalls of Ganj Nameh, some five kilometers southwest of Hamadan. As is customary, each text starts by praising Ahuramazda and continues describing the lineage and deeds of Darius I on the left panel and his son Xerxes on the right. It reads: "The Great God [is] Ahuramazda, greatest of all the gods, who created the earth and the sky and the people; who made Xerxes king, and outstanding king as outstanding ruler among innumerable rulers; I [am] the great king Xerxes, king of kings, king of lands with numerous inhabitants, king of this vast kingdom with far-away territories, son of the Achaemenid monarch Darius." (see: The Bisutun relief of King Darius I).

I’d like to close with the impressive Monument of Opramoas in Rhodiapolis. He was a great benefactor who contributed lavishly to the reconstruction of most Lycian cities after the devastating earthquake of 141 AD. He must have been terribly wealthy, for it seems that every single Lycian city mentioned his name in thanks. The construction blocks of the Monument listing his good deeds were strewn over a wide area until, in 2016, archaeologists managed to sort them out and reconstruct the walls of his Monument (see: The Monument in honor of Opramoas of Rhodiapolis is taking shape).

Its text, the longest ever found in Lycia or perhaps even in all of Anatolia, contains 12 letters Opramoas exchanged with the Roman Emperors and Antoninus Pius in particular, 19 letters to the Roman Procurator, and 33 various documents related to the Lycian League. 

The reasons for leaving an inscription widely vary, and the list is endless. I stopped at a few of the most telling examples that caught my attention.

La Fasification de l’histoire de la Macédoine by Nicolaos K. Martis

La Falsification de l’histoire de la Macédoine or in English, The Falsification of the History of Macedonia, is written by Nicolaos Martis and has been translated from Greek into French by Marc and Jean-André Vlachos.

In 1984, the Commercial Bank of Greece, in a serious effort to defend the historical truth, financed the translation of this book and copies were distributed to private and official Hellenistic organizations in order to provide the most complete information about Macedonia as an integral part of Greece from antiquity till now.

Nicolaos Martis starts off by quoting texts and using referrals from early antiquity, including the Macedonian kings, the Old Testament, the archaeological finds at sites all over Macedonia with special attention for its most northerly frontier with modern Yugoslavia and Bulgaria. Of course, much attention is given to Alexander the Great and his Empire, followed by the role played by Macedonia after antiquity, in Byzantine times.

A big jump is then made towards Macedonia’s contribution to the liberation of Greece from the Ottoman rule. This process started in the early 1800s when one Balkan country after the other became independent. These were very roaring times that are seldom tackled by modern historians. This part of history is indeed very complex but eventually, these events lead up to form a new country in 1929, the Kingdom of Yugoslavia.

At the end of WW2, in 1945, the monarchy was abolished and one year later the new Federal People’s Republic of Yugoslavia was officially established with President Tito as their leader. At his death in 1980, the country was renamed again to become the Socialist Federal Republic of Yugoslavia, composed of six separate republics: the Socialist Republic of Bosnia and Herzegovina, the Socialist Republic of Croatia, the Socialist Republic of Montenegro, the Socialist Republic of Slovenia, the Socialist Republic of Serbia and finally the Socialist Republic of Macedonia.

This latest name is what started all the confusion as it was meant to be a state of ethnic Macedonians, with “Macedonian” as their official language. As Nicolaos Martis manages to prove at the end of his book, there is no such language as Macedonian and there never was either – not even in the days of Alexander the Great! Besides, this Socialist Republic of Macedonia had nothing to do with Greece’s northern province of Macedonia.

As the book was written in 1984, i.e. before the dismantling of the six republics of Yugoslavia upon the death of President Tito, the question of the legitimacy of the new republic and the new name FYROM (Former Yugoslav Republic of Macedonia) in 1991 is not discussed here. Meanwhile, i.e. since 2019, FYROM is renamed Republic of Northern Macedonia.

Tempers fire up regularly, mostly in FYROM as the Macedonian Greeks and Greece as a whole want to keep peace with their northern neighbors. This is obviously a very controversial matter and whatever people’s opinions and convictions, this is not the place to give vent to them. The reason for posting this book is purely informative. And it is not just any book since it received a prize from the Academy of Athens and has been dedicated to the President of the Hellenic Republic, Constantin Caramanlis.

The author, Nicolaos Martis was born in Moustheni (department of Kavala) in 1915. During WW2 he fought against the German invasion, participated in the battles of El Alamein and Rimini and the liberation of Athens in 1944. He held office as Secretary General of the Ministry of Northern Greece (1955-1956), State Secretary of Commerce (1956-1958), Minister of Industry (1958-1961), and finally served as Minister of Northern Greece (1974-1981). He died in 2013.

Via Egnatia, a road to remember

During my first visit to Philippi (Greece), I noticed the inscription “Via Egnatia” next to what appeared to be a Roman road running a couple of meters below the modern road and parallel to it.

Till then, I only knew about the main roads of Italy, like the Via Appia, the Via Emilia, Via Aurelia, Via Flaminia, the Via Trajana, and the Via Ostiensis, to name only a few, but the Via Egnatia?

Since it bordered the Roman Agora at Philippi, it must have been important, and I soon found out that it ultimately connected to Rome. Built in the 2nd century AD, it started back in Byzantium, running through Thracia, Macedonia (Philippi, Kavala, Amphipolis, Thessaloniki, Pella, Edessa, Florina) over the mountain passes to Lake Ohrid; from there, over a difficult stretch along the Genusus River to the Adriatic Sea at Dyrrachium (originally Epidamnos), today’s Durrës in Albania opposite the port of Brindisi on the Italian Peninsula; hence the connection to Rome. Like most Roman roads, it was about six meters wide, and in many places, it was covered with large stone slabs. In total, it covered a distance of 1,120 kilometers. According to Strabo, it was named after Gnaeus Egnatius, proconsul of Macedonia, who seems to have initiated its construction, although that has not been proven yet. The road was expanded and improved many times, and for centuries, it remained Rome's vital link with its eastern provinces.

[picture from Wikipedia]

The Via Egnatia made history when Julius Caesar and Pompey marched over it, fighting for supremacy during the Great Roman Civil War that lasted from 49 to 45 BC. Leading to the Battle of Philippi in 42 BC, the armies of Marc Antony and Octavian pursued Cassius and Brutus along the same road, and several milestones have been recuperated, recording the many crucial events of its life span. By the fifth century AD, large sections fell into disrepair, especially at its western end, and the Via Egnatia became more of a name than an actual highway.

The modern version, called Egnatia Odos, now links Igoumenitsa on the Adriatic coast to Greece’s eastern border with Turkey - a distance of 670 km and a worthy ode to the ancient Via Egnatia.

[Egnatia Odos]

Many portions of the antique highway have survived, and the best known, I think, is to be found in Philippi. But this soon may change with the discovery of a marble-paved road at a depth of three meters during the construction works for the metro in Thessaloniki. Many tombs and graves from the fourth century BC to the fourth century AD once lined this road and yielded many offerings that accompanied the dead. So far, 1,500 pieces of silver, gold, and copper jewelry have been unearthed, as well as gold coins from Persia, glass perfume bottles, terracotta vessels, and even eight golden wreaths.

Philippi, Macedonia’s gold and silver mines

Philippi is one of the milestones in the life of King Philip II, but maybe even more so in shaping the history of Macedonia. An exciting place to visit in order to visualize its importance.

Today, Philippi lies within easy reach of Thessaloniki thanks to the freeway Thessaloniki-Amphipolis-Kavala, roughly 160 km. From there, the road North to Drama and Serres leads you straight to Philippi after less than 15 km. It is a lovely drive, in spite of being on a freeway, for the road offers impressive views over Lake Koroneia and Lake Volvi, along which King Philip II of Macedonia, as well as his son Alexander the Great, must have marched eastwards. Between Stavros and Amphipolis, the road runs close to the sea as it crosses the delta of the River Strymon, which, before Philip’s reign, was the eastern frontier of Macedonia. From Amphipolis to Kavala, the road runs a little more inland but right around the foothill of the Pangaeon Mountains, rich in gold and silver mines. And that is what Philippi was all about.

The antique city of Philippi was situated at the top of a hill, overlooking extensive marshlands that ran all the way to the seashore. On the east, we find the gorges of the Sapaeans and Corpileans, while in the west, we discover the beautiful, fertile plains that border the River Strymon. There is another nearby hill called the Hill of Dionysus, rich in gold. The remains we see today are mostly from the Roman city located at the foot of the ancient citadel, but that is a different chapter in history. 

Let us start with King Philip, who was the one to put the place on the map, starting in the early years of his kingship. At that time, the place was called Crenides because of the many springs bubbling up around the hill, and it was a colony of the island of Thasos. Towards 357 BC, the king of eastern Thracia besieged the strategic and precious city of Crenides, just above the port of Neapolis (today’s Kavala), a valuable naval base in the region. Philip immediately marched in and defeated the Thracian forces. He was determined to stay, and in order to put his stamp on this place, he changed the name to Philippi. He fortified the city walls and towers of this strategic location from where he could control the entire Strymon Valley and beyond that all the way to the Danube hinterland. Besides that, he had access and control over the port of Neapolis.

These newly acquired mines provided Philip with a reliable and steady inflow of money, Crenides being the largest and most profitable mine. To improve the situation further, he had the marshy plain drained and cultivated, adding another boost to the local economy. 

The city prospered in Hellenic times thanks to the Via Egnatia, which passed through Philippi in the 1st century BC, making it even more important. Philippi turned out to be a major center, connected through this Via Egnatia with Amphipolis, Thessaloniki, and the ports of the Adriatic Sea in the west, and to Neapolis and Byzantium in the east.

Things changed dramatically when the plains of Philippi became the theater of an important battle in 42 BC. Two Roman armies approached each other: Brutus and Cassius, the assassins of Julius Caesar and defenders of the Roman Republic, arrived from the east, and a bit later, the triumvirs Marc Antony and Octavian moved in from the west, wishing to avenge the murder of Caesar. This was not just a battle between rival factions; the future of Rome depended on it. Because Brutus and Cassius had occupied the best positions on two hills approximately four kilometers from Philippi, Marc Antony tried to circumvent Philippi by building a causeway through the wetlands to the south of the city, but Cassius discovered the plan and built a transverse dam. But then, Marc Antony unexpectedly stormed Cassius' camp. This was a great maneuver for it made Cassius believe that all was lost, and he committed suicide. That was a far too hasty decision, for at the same time Brutus had defeated Octavian and captured his camp and that of Marc Antony. In other words, both sides had won a victory and suffered a defeat.

A second clash occurred a few days later. This time, Marc Antony and Octavian were able to lure Brutus into a battle he should not have accepted and the triumvirs ended up victorious. As we know, eleven years later Octavian defeated Marc Antony at the Battle of Actium and took on the surname Augustus. Veterans of these battles were settled in Philippi, which became a Roman colony (Colonia Augusta Julia Philippensis). The city expanded and became an economic, administrative, and artistic center, the result of which we can still see in today’s remains.

An important visitor to Philippi was Apostle Paul, who spent time here in 49 or 50 AD establishing the first Christian Church of Europe, making Philippi a metropolis of Christianity.

The city was slowly abandoned in the early 7th century AD due to repeated earthquakes and the invasion of the Slavs. However, it survived the Byzantine era as a fort on top of the Acropolis but was entirely deserted after the Ottoman conquests of the 14th century.

All the road signs are in place, and ancient Philippi welcomes the visitor with a spacious parking space and an even more spacious park where school children seem to have gathered today for a special outing. I hope they are not screaming like this around the site!

They are not; I even seem to have the excavation site all to myself, except for a bus or two with Chinese tourists who move with a discipline of their own.

• The very first building I encountered was inevitably the theatre. It was probably built by King Philip II around the middle of the 4th century BC and was improved in the 2nd/3rd century when the Romans made rearrangements and additions to meet the needs of that time.

• The walls and the Acropolis. The line of the walls begins at the top of the hill, and it surrounds the foot of the hill and part of the valley below. The structure has two architectural phases: the first was built by Philip II and the second by Justinian I in A.D. 527-565. Inside the Acropolis, there is a tower dated to the Late Byzantine period.

• The Agora (Forum). The Agora, built during the reign of Marcus Aurelius, was the administrative center of Philippi. The public buildings are arranged around a central open square (100x50m). It is bordered on the north side by the Via Egnatia, and on the other sides by steps and porticoes leading to the main municipal buildings. Parallel with the Via Egnatia were fountains, a rostrum, and commemorative monuments. The west side is bordered by traces of a temple and administrative buildings. In the southwest corner stands an unusual upturned marble table, the cavities of which are thought to have been used for measuring, and holes in the ground for playing marbles.

• The Palaestra. The largest part of the monument is now covered by Basilica B. The Palaestra comprised a peristyle central court, rooms, and a small amphitheater.

• The prison of Apostle Paul. The structure is actually a Roman water cistern, which was later converted into a cult place.

• Basilica A. Large, three-aisled basilica (130x50 m) with a transept aisle on the east side, a square atrium, and a gallery over the aisles and the narthex. Fragments of the luxurious pavement and part of the ambo are preserved in the middle aisle. Particularly impressive are the frescos that imitate orthostats (dados) on the porch of a chapel. Dated to the end of the 5th century A.D.

• Basilica B. Three-aisled basilica dated to ca. 550 A.D. It has a narthex and annexes to the north and south (phiale, vestry). The almost square central aisle was covered with a vault supported by huge pillars composed of ancient drums. A second vault roofed the sacred Bèma. Its sculptural decoration is under the influence of Constantinople.

• Basilica C. An impressive three-aisled basilica with narthex and transept, and a double ambo. It had luxurious marble inlaid floors and rich sculptural and architectural decoration. Dates from the 6th century AD.

• Octagonal church. The building's layout is square as seen from the outside and octagonal inside. The nucleus of the whole structure is the vaulted tomb-heroon of the Late Hellenistic period. The octagonal church was built in ca. 400 A.D. and replaced the first small church dedicated to Apostle Paul.

• In the area between the Via Egnatia and the cult buildings of the Octagon, we find one of the Baths of Philippi. The complex also includes the phiale, a baptistery, and a monumental gateway towards the Via Egnatia.

Bronze Statue of Alexander for sale?

Believe it or nor, a beautiful bronze statue of Alexander the Great has been offered for sale. An original work from the 4th century BC, 65 cm high, exactly the size that would fit in any of our living rooms, wouldn’t it? All it takes is finding the asking price of seven million euro. Who wouldn’t be interested?

[photo Associated Press]

Well, in this case the Thessaloniki police was interested first as it arrested two men near the town of Kavala who were trying to sell this statue for about a year. Among other artifacts police also found two bronze heads of a boy and a young man for which the suspects asked between 4 and 6 million euro. In comparison, Alexander was a cheap give-away.

According to the information gathered by Costas Kantouris, writer for Associated Press, the Alexander statue appears to come from the workshop of Lysippos, nobody less than Alexander’s dedicated sculptor. Further tests at the Thessaloniki Archaeological Museum will confirm if this is an original or a contemporary copy, as Lysippos’ workshop must have produced many copies of the master’s work. As far as the boy’s head is concerned, they suggest that it was part of a larger Roman sculpture dating back to the 1st century BC.

Unfortunately there is little or no information about the origin of the artifacts, although Turkey seems to be a plausible source.

Useless to add that I am totally flabbergasted. There are not too many statues of Alexander the Great around, we mainly have heads and even those are pretty much damaged one way or another. The bronze statues of Alexander I know of, are small ones and are not too convincing about their likeness, except the one at the British Museum (see my heading) of course, but look at this one! Any Alexander-fan will recognize the great man at first glance! Wow!