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                <text>Aerial view of the Bath-Gymnasium complex</text>
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                <text>Bronze lamp in form of lion, Sardis, 5th-7th century, bronze/ copper alloy, 16.4 x 8.3 x 4 cm, Manisa, Archaeological and Ethnographic Museum, 4342</text>
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                <text>DESCRIPTION&#13;
Lamp in the form of a lion, striding forward and holding a shell-shaped spout in his open mouth. A hole at the top of the mane, covered by a separately made hinged lid, allowed the lamp to be filled. A ring and loop just in front of the filling hole held a chain running back to the tail, which was used to suspend the lamp. A horizontal bar on the left side of the lion must be a means of attaching it to some kind of socket, on a lampstand or other fixture; the modeling on this side is sketchier than on the right, indicating that it was meant to be seen from the side. Patches on the sides mended flaws left when the lamp was cast. Length 0.164 m, height 0.083 m, width 0.04 m.&#13;
COMMENTS&#13;
From the “Byzantine Shops,” shop E5, the same shop that held flask No. 221. The lion was the best known attribute of the ancient Kingdom of Lydia, and remained popular throughout Roman times (Hanfmann and Ramage 1978, 20-23; Ratté 1989, 379-81). Analysis of the metal revealed that it was made of brass, an alloy of copper and zinc.</text>
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                <text>Introduction&#13;
The small brick-and-rubble building located near the southeast corner of the Temple of Artemis is known as Church M. The structure was probably set up in the later 4th century, and was used by local residents as a place of Christian worship until the early 7th century. The massive medieval landslide that buried the east end of the Temple accounts for the exceptional preservation of Church M, which was discovered by Butler in 1911 and cleared the following year (figs. 1, 2, 3, 4, 5, 6, 7).&#13;
&#13;
The construction of a small church or chapel within the temenos of a classical temple reflects the far-reaching changes that swept across the later Roman empire during the 4th century. State recognition of Christianity by the emperor Constantine was soon followed by his founding a new eastern capital at Constantinople. While the Temple of Artemis probably had passed out of active use before this time, its massive walls and imposing columns continued to dominate the area. Small incised crosses and religious graffiti still visible near the Temple’s east entrance reflect the efforts of local inhabitants to deconsecrate the building and neutralize any lingering spiritual power of the classical cult. The closing of Roman temples under the emperor Theodosius in the 390s may have encouraged some Sardis residents to build houses in the area and to dismantle the classical structure for stone. Church M may have been intended both for devotional use by families living nearby and to commemorate this important change in Lydian religious traditions.&#13;
&#13;
&#13;
Fig. 1&#13;
Plan of Sardis (©Archaeological Exploration of Sardis/President and Fellows of Harvard College)&#13;
&#13;
Fig. 2&#13;
Plan of the Temple of Artemis showing Church M (©Archaeological Exploration of Sardis/President and Fellows of Harvard College)&#13;
&#13;
Fig. 3&#13;
Church M during excavation (Howard Crosby Butler Archive, Department of Art and Archaeology, Princeton University)&#13;
&#13;
Fig. 4&#13;
Church M during excavation (Howard Crosby Butler Archive, Department of Art and Archaeology, Princeton University)&#13;
&#13;
Fig. 5&#13;
Church M during excavation (Howard Crosby Butler Archive, Department of Art and Archaeology, Princeton University)&#13;
&#13;
Fig. 6&#13;
View of Church M (©Archaeological Exploration of Sardis/President and Fellows of Harvard College)&#13;
&#13;
Fig. 7&#13;
View of Church M from the east, with the temple of Artemis (©Archaeological Exploration of Sardis/President and Fellows of Harvard College)&#13;
Design and Construction&#13;
The unusual location and small size of Church M reflect these transitional times. The building stands immediately outside the Temple, in front of the eastern colonnade with its main doorway asymmetrically framed by the two southernmost columns. Two smaller columns (no longer visible) were found by Butler in the south pteroma, about 25 m to the west, and may have formed part of an earlier boundary or portal (fig. 8).&#13;
&#13;
The church or chapel was built in two distinct phases. The original building apparently consisted of a rectangular space, 7 m long by 5.6 m wide (figs. 9, 10, 11). A semicircular apse with a single window faced the doorway from the west. The walls were built of bricks, fieldstones, and marble fragments set in mortar, and were covered with painted plaster. Three more windows once opened above the apse. Traces of similar windows can be seen in the upper part of the north wall, through which a small doorway led to another room known only by foundations.&#13;
&#13;
Excavation in 1912 recovered a hoard of 25 bronze coins that had been concealed here c. 400, when the building was clearly in service. The floor of Church M originally lay near the level of the pteroma; the present stone paving stands more than 1 m higher and reflects the gradual accumulation of earth across the Temple precinct.&#13;
&#13;
At a later date a small room with an even larger apse was added about 5 m east of the original building (figs. 9). A wide window with three arches supported by two marble mullions occupied the apse wall, which was reinforced by two lateral buttresses. Small doorways seem to have opened to both south and north. An irregular block of stone set atop a short column in the western apse may have served as a makeshift altar when the building was abandoned in the 7th century or slightly later (fig. 12).</text>
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                <text>DESCRIPTION&#13;
Large lentoid flask. Two handles from shoulder to neck. Mold made in two pieces; wheel-made neck and handles added separately. Decoration in relief on two sides. Side A: cross within circle, with two hares below, one resting forelegs on cross, the other on the enclosing circle, reaching up to eat branches. Side B: two facing geese eating grapes, framed with zig-zags. Preserved height 0.24 m, diameter of body 0.187 m, thickness of flask (back to front) 0.095 m.&#13;
COMMENTS&#13;
From Byzantine Shop E5 (cf. No. 220). This same shop contained the bronze lamp in the form of a lion, No. 223. Like the plate No. 220 and incense shovel No. 222, the cross on the flask emphasizes its association with Christian practice. This is an unusually large version of a well-known type of small flask or ampulla that was carried by pilgrims and other travelers in Late Antiquity. Written sources mention the protective power of their contents — sanctified earth, oil, or water—as well as the images impressed on their sides.</text>
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                <text>Incense shovel with cross&#13;
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                <text>Incense shovel with cross, Sardis, 5th-7th century, bronze/copper alloy, 0.085 x 0.140 m, Manisa, Archaeological and Ethnographic Museum</text>
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                <text>DESCRIPTION&#13;
Rectangular bronze scoop, with socket on back for a handle. On the sides are two dolphins with arching tails attached to the scoop by rods round in section. Rising from the tails of the dolphins is an arch framing a cross, forming the back of the scoop. Scoop, arch, and cross are decorated with small dotted circles. &#13;
&#13;
COMMENTS&#13;
Dolphins were a favorite theme of artists throughout antiquity, and may have been seen as a kind of fish with a symbolic connection with Christianity; the dotted circles were thought to have protective properties in later Roman times.&#13;
The incense shovel was discovered in a room with two bronze incense burners, and could have been used in the home or elsewhere for special liturgical purposes. Found in the first year of renewed excavations at Sardis in 1958, this and other bronze objects found in this late-Roman house gave a name to this excavation sector, the “House of Bronzes” or “HoB.” Deeper excavation in this sector recovered many of the Lydian objects in this exhibition.</text>
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                <text>Inscribed Block from Anta of the Metroon (reused in Synagogue): Decree Honoring Heliodoros</text>
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                <text>Inscribed Block from Anta of the Metroon (reused in Synagogue): Decree Honoring Heliodoros, Sardis, first half of 2nd century BC, marble, 0.64 x 0.71 x 0.76 m</text>
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                <text>DESCRIPTION&#13;
Block of grayish-white marble, upper left corner damaged. Below the inscription there is a blank space of 0.115 m; separated by a blank space of 0.16 m, it is preceded by no. 310. For further details, see Gauthier, pl. XII (drawing of the stone).&#13;
&#13;
INSCRIPTION TYPE&#13;
Decree or Other Decision&#13;
INSCRIPTION LANGUAGE&#13;
Greek&#13;
INSCRIPTION TEXT&#13;
		Γνώμη βουλευτῶν· ἐπειδὴ Ἡλιόδωρος Διοδώρου τοῦ&#13;
		Λέοντος πολλὰς καὶ μεγάλας χρείας παρείσχηται&#13;
		τῶι δήμωι κοινῆι τε καὶ ἰδίαι ἕκαστον τῶν πολιτῶν εὐεργετῶν&#13;
	4	καὶ πρεσβεύων πολλὰ συνκατεσκεύακεν τῶν πρὸς δόξαν&#13;
		καὶ τιμὴν ἀνηκόντων, ἅμα δὲ καὶ λυσιτελῶν, οὐ μόνον παρ᾿ ἡμῖν&#13;
		ποιούμενος τὰς ἀποδείξεις τῆς αὑτοῦ καλοκαγαθίας,&#13;
		ἀλλὰ καὶ ἐν τοῖς πεμπομένοις δικαστηρίοις ὑπὸ τοῦ δήμου&#13;
	8	εἰς τὰς ἄλλας πόλεις δυνατῶς καὶ ἐπιεικῶς ἐν ἑκάστοις&#13;
		ἀναστρεφόμενος, δι᾿ ὃ καὶ τέτευχεν στεφάνων καὶ τιμῶν&#13;
		ἐνδόξων· ἵνα δὲ καὶ οἱ πολῖται φαίνωνται τιμῶντες τοὺς ἀγαθοὺς&#13;
		τῶν ἀνδρῶν, δεδόχθαι τῆι βουλῆι καὶ τῶι δήμωι· στεφανῶσαι αὐτὸν&#13;
	12	χρυσῶι στεφάνωι καὶ εἰκόνι χαλκῆι· ἀναγράψαι δὲ καὶ τὸ ψήφισμα·&#13;
		τὴν δὲ ἐπιμέλειαν τούτων ποιήσασθαι τοὺς στρατηγούς.&#13;
INSCRIPTION TRANSLATION&#13;
“Motion of the councilors: Heliodoros, son of Diodoros, the son of Leon, has done numerous and significant services jointly to the People and separately to individuals, providing benefits to each of the citizens; and as ambassador he contributed by undertaking activities that yielded glory and honor and at the same time were of benefit; not only did he deliver proofs of his own excellence amongst us, but also in the law-courts that were sent by the People to the other cities: in each (court) he showed himself to be competent and equitable; for this reason, too, he obtained wreaths and glorious accolades. Consequently, and in order to let it be seen that also our citizens honor the good ones amongst the men, be resolved by Council and People to crown him with a golden wreath and (honor him) with a bronze statue; furthermore to have the decree inscribed; and that the strategoi will take care of the decree’s implementation.”</text>
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