Читать онлайн "Jews and Greeks in ancient Cyrene" - Эпплбаум Шимон - RuLit

For the purposes of a more detailed survey the evidence of destruction wrought by the rebellion can be divided into four sections, according to the areas of the city exposed by archaeological excavation, these being: 1) The Sanctuary of Apollo and the Acropolis; 2) the Agora; 3) the Caesareum and its adjacent buildings; 4) the Temple of Zeus.

In the city’s sanctuary the baths destroyed in the tumultus have been mentioned. This inscription contains the important words ceterisque adiacentibus, which relate, inter alia, to the Temple of the Dioscuri, near the south-western corner of the baths, and to the Temple of Pluto near the Roman Propylaea to south of them. The northern gate of the city, the west part of which has been disclosed, and is connected with the north wing of the rebuilt baths, was also restored at this time.

The structure of the Temple of the Dioscuri embodies three periods, the second of which ended with a conflagration. The third involved a reconstruction in white marble. The two statues of the Dioscuri discovered in the baths and to north of them, also made of white marble,[1428] belong to the end of the 2nd century A.D.; their dedicatory inscription is contemporary.[1429] The rebuilding of the nearby Propylaea (or, to give it its recorded name, the Prothura), is mentioned in an inscription cut on the structure;[1430] this takes the form of an interesting Greek verse-dedication in which (if its restoration is correct) an echo is heard of the psychological impact of the revolt upon the Greeks. A clay layer found beneath the level of the lowest course of the structure, covered debris from the time of the revolt.[1431] One of the columns of the nearby Temple of Pluto bore an inscription of the priest Claudius Tiberius Theophrastus cut in letters of the end of the 2nd century of the present era.[1432]

North of the baths, at the foot of the wall retaining the terrace of the Sanctuary, were found the remains of burnt buildings which were, in the view of the Italian excavators, casualties of the revolt.[1433] The statues adorning the frigidarium of the baths also exhibited signs of repair, explained by Ghislanzoni as necessitated by damage inflicted during the rising.[1434]

Reference has been made to the destruction of the Temple of Hecate, which stood between the baths and the Temple of Artemis to westward.

Several indications prove the destruction of the Temple of Apollo during the revolt.[1435] In the 4th century B.C. the archaic temple had been surrounded by a crepis and a colonnade higher than the one which had preceded them;[1436] in the building’s third phase, in the ist century B.C., the floor of the naos had been raised to the height of the crepis, and redivided into cella and adytum.[1437] In the fourth phase, which belonged, as will appear, to the period after the Jewish revolt, a hasty work of restoration was initiated. First the naos only was reconditioned, and the repairs dragged on throughout the 2nd century, much use being made of old architectural features. A new pedestal for the image of Apollo was erected in the inner room of the naos; the columns of the peristasis were restored on the crepis itself, and fragments of the columns of the second phase were found in various nearby buildings, including the Temples of Apollo Nymphagetes, of Artemis and of Isis, the structures of which were rehabilitated in the course of the 2nd century. Roman lamps, including one of the 2nd century, were among the objects discovered beneath the columns of the archaic temple of Apollo, which were used in the structure of its fourth phase; a large quantity of ash and other signs of burning were found beneath the Phase IV naos floor. In this conflagration the naos of Phase III and its surrounding colonnade collapsed to ground-level, and the archaic building was destroyed completely. An inscription of the year 181[1438] was found incorporated in the structure of Naos IV, from which a statue of Hadrian was also recovered.[1439] A stele of white marble had further been set up on the east of the entrance to the naos; this carried a number of inscriptions of priests of Apollo — among them being four lines of verse,[1440] which may be translated as follows: “First, O Phoebus, Battus Aristoteles, sent from Thera, built thy house; and now Aristoteles erected the temple, thrown down to earth by war, to Apollo with reverence.” This verse-inscription belongs to the end of the 2nd century A.D. Another inscription[1441] from the naos, dated to 181, was dedicated by two priests of Aristoteles’ family, who say explicitly that the Temple “rose and was consecrated” (ἐγένετο καὶ ἀφ[ιερώσθη]) in that year. The inscription cut on the architrave of the Temple to record the part of one M. Domi-tius in the reconstruction of the Temple, however, is later and belongs to the beginning of the 3rd century.[1442] Inscriptions executed by citizens who contributed columns to the outer peristasis of the building are of the same period.[1443]

Investigation has revealed three building periods in the Temple of Artemis, which was situated to the north of the Temple of Apollo. In the third, a portico was added to the front of the second-period shrine, the new structure embodying within it various fragments from destroyed buildings. Its columns possessed Ionic bases and Doric capitals, in this resembling the columns of the facade of the shrine of Hadrian and Antoninus Pius on the south side of the Agora (p. 280). The third Temple of Artemis embodied architectural members from the Temple of Apollo in its third phase, destroyed in the Jewish revolt. It was thus evident that the second temple of Artemis suffered damage in the same revolt, and that its third phase was a 2nd-century restoration.[1444]

East of this temple was found an incomplete inscription recording the repair of a naos and portico under Hadrian.[1445] Some scholars have restored the text to relate to the Temple of Artemis, but the architectural details are such as to make the attribution uncertain.[1446]

Some buildings, most of which extend along the southern limit of the Sanctuary, were repaired or rebuilt at the end of the 2nd century or at the beginning of the 3rd, and it was formerly not clear whether this work was the consequence of the Jewish revolt or not, the more so since Pesce saw the restoration of the Temple of Zeus in the late Antonine period as the result of an earthquake.[1447] But since the subsequent British investigations have proved that this too was due to the revolt and continued to the end of the 2nd century, there is no longer reason to doubt that the repairs in the Sanctuary also related to damage inflicted by the Jews. The buildings concerned include part of the baths, more especially the calidarium, which was rebuilt towards the end of the 2nd century according to the style of the mosaic floor associated with it in the north-east; the same applies to the washbasins (labra) dedicated by Claudius Jason Magnus, who renewed other structures in the Sanctuary between the years 176-180. The mosaic pavement of the frigidarium resembles others in the so-called “house of Jason Magnus” near the Agora,[1448] also the pavement of the shrine of Hadrian and Antoninus Pius in the Agora itself, dedicated in 138. The mosaic associated with the frigidarium on the north-east likewise finds a parallel in “the house of Jason”. It should however be stated that following the completion of the excavation of the latter complex, Stucchi[1449], concluded that the earlier mosaics in the Bath[1450] belonged to the Hadrianic restoration, and resembled the mosaic in the atrium of Jason’s house. This would not, however, alter the fact that the reconditioning of the baths continued well into the lifetime of Jason himself, whose floruit was in the second part of the century.[1451]