“Rife excavates ancient mortuary site”

So The Dartmouth announces a recent lecture by Joseph Rife at Dartmouth College, “Life and Death at a Port in Roman Greece: Recent Investigations at Kenchreai.” In his lecture, Rife drew attention to the material distinctiveness of the Roman town at Kenchreai when compared to Corinth.  A few interesting quotes from the news piece:

“Civic space and mortuary space were situated in very close proximity,” he said. “We’re seeing fewer than 40 meters between tombs and houses.”

The graves were built into the rock, with large facades visible above ground. The facades protected the dead from weather and pillagers while also drawing attention to the graves, Rife said.

One of the mortuary’s most important purposes was to receive attention and respect, according to Rife. Residents of Kenchreai were buried with gold jewelry and engraved gemstones and were placed in mausoleums decorated with bright colors, he said. Garlands and depictions of birds adorned the walls of the tombs in symmetrical patterns, which demonstrates “a certain artistic elan,” Rife said.

The bit that piqued my interest was the evidence for religious syncretism at Kenchreai:

“The artifacts found in the tomb suggest a local identity shaped by the “vibrant pluralism” of the Roman Mediterranean, Rife said. One ring unearthed in a tomb, for example, asks protection from the Hebrew God while also depicting the Greek goddess Aphrodite and the Egyptian god Osiris.”

This sort of syncretism has been documented in other parts of the Corinthia, including the so-called fountain of the lamps in Corinth (discussed in Rothaus’ Corinth: First City of Greece).  It will be interesting to see this discussed in developed in publication. 

Since 2002, the Kenchreai Cemetery Project have been investigating the cemetery ridge overlooking Kenchreai harbor. 

Oneion_View to Kenchreai_Koutsongila

The project has disseminated results through a number of presentations and publications:

Views from Mt. Oneion

I was twice dragged up to the top of Mt. Oneion, the range that marks the visual southern boundary of the Isthmus.  While Dimitri Nakassis and I were walking survey teams around the plain of the Isthmus in 2000 and 2001, Bill Caraher was driving all over the eastern Corinthia doing “extensive survey” in remote and hard to reach locations.  One spectacular discovery Bill made was a set of fortification walls in one of the saddles of Mt. Oneion dating to both the late Classical and Venetian periods. He published these (with T. Gregory) as Caraher, W. R. and T. E. Gregory. “Fortifications of Mount Oneion, Corinthia,” Hesperia 75 (2006), 327-356.  The abstract to their article:

Recent investigations on the Isthmus of Corinth by the Eastern Korinthia Archaeological Survey (EKAS) have revealed a series of relatively humble fortifications situated along the ridge of Mt.Oneion, which forms the southern boundary of the Isthmus. These Late Classical-Early Hellenistic walls, along with a nearby series of later Venetian fortifications, were designed to block access to the south through several low passes. Controlling the passage of northern armies through the Isthmus to the Peloponnese was clearly a long-term strategic concern for diverse regional powers.

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Corinthia_May 28 021

In 2002 and 2003, I journeyed with Bill and Tim up to the easternmost peaks of Mt. Oneion to document those remains.  The hike was well worth it for it afforded spectacular views of Corinthian territory including the Isthmus, Acrocorinth, and the Saronic coastline.  Views of Kenchreai are especially good.  I have added new gallery pages of those trips to the top of Mt. Oneion:

Thanks to Cindi Tomes of Messiah College’s Faculty Services for scanning these.  I include a few of the highlights below.

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Bill Caraher at the top of the Corinthia.

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Bill takes GPS readings with the Isthmus in the background.

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Saronic coastline along plain of Solygeia.

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I love this view of Kenchreai harbor and Koutsongila

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The Saronic coastline from Kenchreai (bottom-right) to the Bay of Kalamaki (middle-left) to the narrow coastal pass of Gerania (middle-right).

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The Oneion backbone which ends in Acrocorinth (center).

An Account of Travel to the Corinthia: Major Sir Greenville Temple (1836)

While conducting research on the diolkos of Corinth last year, I discovered the enormous corpus of scanned texts in Google Books relating travel accounts to Greece and the Aegean from the late 18th to 20th centuries.  These searchable texts offer the researcher an easy way of measuring historical interest in ancient landscapes.  I was interested at what point in time that the diolkos, defined by Strabo as a toponym for the ‘narrowest part of the Corinthian Isthmus,’ was redefined as a “portage road.”  Using Google Books allowed me to discern that the change had occurred by the mid-19th century.

I recently heard from Fotini Kondyli, who is organizing an exhibition for the First Amsterdam Meeting of Byzantine and Ottoman Archaeology, Digging up Answers to the Medieval Mediterranean.  In going through British travelers’ writings, she found and sent me this account by Sir Greenville Temple of a trip to Corinth in the 1830s (see pp. 58-64).  The account, which I copy out here, is also interesting in that it relates to a drawing from Harrison’s A Pictorial Tour in the Mediterraneanthat will be shown at the exhibition.  See the Google Books version for several notes that accompany this text.

I have posted this as a permanent page on the website.

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“At night we again lay-to, by the pilot’s advice, between Salamis and Lavousa island, (Aspis.)

On the 9th, after passing by the islands of Pente Nesia (Dendros,) Havreo, and Plato, we anchored in the beautiful little bay of Kehkrieh (Cenchres) at the head of the bay of Aegina (Saronicus sinus.) Our visit to Corinth we deferred till the following day, as it would have been late before we could have procured horses to convey us there; and employed the remainder of the day in wandering about the neighbourhood.—Passing by some extensive and ancient quarries, from which we had a fine view of the bay of Kalamaki, we went to Cososi (Schoenus.) The country through which we walked abounds with hares and partridges, and our sailors collected a great number of tortoises, some of considerable size. They formed very good soups. One mile in the opposite direction, and near the cape which divides the little bay of Kehkrieh from that of Galataki, we saw what Pausanias calls the baths of Helen, which are nine feet deep, slightly mineral, and though not warm, yet rather tepid.

The site of the ancient Cenchres is at present occupied by a single farm-house, near which is a well of excellent water. Cenchres was the naval station of the Corinthians on the east, as Leches was on the west. It contained temples dedicated to Venus, Isis, and Esculapius, and placed on a rock in the sea stood a statue of Neptune. Close to the sea, and in parts even covered by its waters, are the foundations of a variety of buildings, whose plans can distinctly be traced, as the walls still remain to the height of from two feet to three feet and a-half.

Next morning, having procured horses and mules, we rode to Corinth, nine miles distant. On our left rose a chain of bold rocky hills, on the side of which is the village of Xylo Kerata. Passing by some ancient quarries, we reached the village of Hexomili, or Korio Americano, built on Mr. Owen’s plan by the American missionaries, and consisting of three long rows of houses, parallel, but at a considerable distance from each other. It was almost entirely destroyed by the Greeks during the late commotions. Nearer the mountains are the ruins of a large house built for himself by the principal missionary. Beyond Hexomili are traces of an aqueduct, some tombs, and fragments of brick buildings.* Having crossed the stream of Eupheeli, we soon reached a small collection of houses scattered through a large extent of others in ruins; and this, to my surprise, I found to be Corinth!

The town is known indifferently by the names of Korinto, Korto, and Ghiurdos—and in different parts are seen the ruins of mosques, and minars, and those of an extensive serai, formerly the residence of the Turkish pashas. Adjoining the serai, or rather at the base of the rock on which it stands, is the fountain of Peirene, now called Aphroditi: it consists of a small stream gushing out of a fissure in the rock, whilst water drops from its overhanging ledge. This deliciously cool spot was formerly enclosed within the boundaries of the harem garden, and here doubtless many idle moments were spent by the powerful pasha—seated on the carpets of Persia, and surrounded by groups of lovely women, whilst he smoked his chibook, and perhaps indulged in the forbidden draught of wine. How changed is the scene !—no vestiges of the garden and its tulip-beds, the kioshks no longer exist, and a few dirty and squalid Greek women washing their rags, or carrying away jugs of water, have taken the place of the lovely inmates of the harem.

The town was entirely destroyed during the last revolutionary war, but a few houses are rising out of the ashes; the bazaar is tolerably supplied, and there is a good inn kept by a Cephaleniote. Opposite the governor’s house are the remains of a Doric temple, of which seven fluted monolithic columns remain, which at present measure fifteen feet seven inches in circumference, but before the edges of the fluting were chipped off, their circumference was sixteen feet; they were covered with a coating of stucco or cement, and perhaps painted. Antiquarians suppose the temple to have been dedicated to Minerva Chalinitis. Close to it, is an isolated mass of rock cut in a square form, and having a chamber excavated in it. This may be the tomb of Lais, but the lioness holding a ram between her fore-feet, which Pausanias states to have been sculptured on it, exists no longer.

Observing no other remains of antiquity in the town, we rode up to

…. “Yon tower-capt Acropolis,

Which seems the very clouds to kiss.”

The road was good and partly paved. The citadel is a large and straggling Venetian fortification with crenelated walls, which in parts rest upon portions of the old ones, composed of large, square, regular stones. It mounts about twentyfive pieces of cannon, many of which are Turkish brass pieces of forty-eight pounds, bearing the tooghra of Selim III. The garrison amounts to one hundred men.

On the highest point of Aero Korinto, elevated five hundred and seventy-five metres above the sea, are seen traces, round a small ruined Moslem chapel, of an ancient edifice constructed of large square stones, which may probably be part of the temple of Venus, which Strabo states occupied the summit. From this the view is really magnificent, embracing the gulfs of Ainabahkt (or Lepanto) and Aegina, divided from each other by the isthmus.* Half way across the Isthmus rise the Paleo Vouni mountains (Gerania) on the east, and Makriplai (Oneion) on the west; beyond whose western extremity, which forms Cape Malangara, (Olmice vel Acrceum prom.) is seen the Bay of Livadostro (Alcyonium mare.)  On the opposite shore are the heights of Galata; Ximeno (Cirphis,) and Lyokoora, (Parnassus,) in Phocis; —Zagora ( Helicon,) Koromilia,(Tipha) and Elatea (Cithceron,) in Boeotia;— the high land in Megaris; and Kerala, partly in that and partly in Attica ; —Salamis and other islands in the Saronic sea —the flat sea-board of Achaia, with Balaga (Lechaeum) the now filled up port of Corinth. In the rear are the two roads, which, winding through beautiful valleys and mountain passes, lead to Argos, Nauplia, &c; and the whole is bounded by the ranges of the Cellenus, Artemisium, and Taygetus.

In the different parts of the citadel are scattered a considerable number of columns, among which are some of very fine verd’ antico. There is also a very large reservoir of water, and, according to the on dit of the soldiers, no less than three hundred and sixty-five wells— one of these with a spring, which is situated in the parade-ground in front of the barracks, is said to be the source of Peirene, which again comes to light, as before-mentioned, under the ruins of the pasha’s serai.—During the Turkish rule, Aero Korinto contained a considerable village, only the ruins of which at present remain.

On an adjoining peak of the mountain is another, but smaller, fort, called Pendeh Scoofia, occupied by the Greeks for the purpose of bombarding the citadel from it. It mounts at present six guns and a bomb, and is garrisoned by twenty men. It was from this spot that Muhammed II., in 864, H., thundered against the Acropolis, which soon fell.

Returning to the yacht, we arrived in fifteen minutes west of Corinth, at the remains of an amphitheatre excavated out of the surface of the rocky soil. A small portion only of the seats remain, and as the lower seats have fallen in, the dimensions of the arena could not be accurately taken; it, however, seems to have been about two hundred and eighty-four feet in length, running nearly north-east and southwest, by one hundred and seventy-seven feet in breadth. At the north-east extremity, the entrance is cut through the rock, the roof being flat. At present it forms a large cave in which many Greek families took refuge from the Turkish forces during the late commotions.”

SBL International – London, July 4-7

The Society of Biblical Literature has posted its schedule of papers for the international conference in London, July 4-7, 2011.  There are three sessions that focus entirely on Corinth and many scattered papers that touch on Corinthian matters.  Clicking on the links below will pull up the abstracts from the SBL website.  

First, the Corinth sessions, which have all been assigned to the generic category “Paul and Pauline Literature”

The first Corinth session (4-12), held on July 4, 8:30-11:30 AM, will focus on “Corinthian Correspondence.”  The program:

The second session, “1 Corinthians,” will be held the following day, July 5, 8:30-11:30 AM. The program:

The final Corinth session on Thursday, July 7, 8:30-11:30 AM, is called “Becoming Roman Corinth: New Research.”  The program includes several papers first presented last October at the Corinth in Contrast conference in Austin, TX, as well as one addition (Melfi):

Papers that discuss Corinth and Paul’s Corinthian letters are scattered here and there in the rest of the program.  No doubt the following list does not grab all of them, but it does include all papers whose abstracts note a Corinthian example, emphasis, or connection:

I will be attending some of these and hope to give highlights either during the conference or afterwards.


Corinthian Scholarship (March 2011)

I stumbled upon a good number of Corinthian papers, presentations, and publications this month that cover topics from Isthmia, Kenchreai, Aphrodite and prostitute, and Paul’s ascent in 2 Cor. 12.

First, Corinthian archaeology and history:

Anne Pippin Burnett has a piece in GRBS 51 (2011) on Pindar and prostitution at Corinth: “Servants of Peitho: Pindar fr.122 S

Mosaics from Kenchreai are featured in the new bookShip Iconography in Mosaics: An aid to understanding ancient ships and their construction (2011).

Local presentations by Corinthian archaeologists include Jayni Reinhard, who lectured last week at Arizona State University on “Benefactions, Baths, and Boys: The Roman Bath at Isthmia,”  and Joseph Rife, who will be speaking soon at Purdue on his recent work at Roman Kenchreai

This is old news but I noted in the 2010 report of the Chicago Excavations at Isthmia that the volume on the isthmus conference held at the American School at Athens in 2007 was submitted last summer to the American School of Classical Studies at Athens for review.  Description of the volume from the Chicago website:

“A volume of seventeen essays entitled “’The Bridge of the untiring sea’: The Isthmus of Corinth from the Bronze Age to Late Antiquity” edited by E. R. Gebhard and T. E. Gregory has been submitted to the American School of Classical Studies in Athens for publication as a volume in theIsthmia series or as a Hesperia supplement. Included in the collection is the editio princeps of an Isthmian victor list found in Corinth and the publication of five marble statues from the Roman shrine of Palaimon. While addressing a variety of topics, all papers explore the links between the city of Corinth, the Sanctuary of Isthmian Poseidon, and the area of the Isthmus.”

The Chicago Excavations site also notes on the same page that the conference on the archaeology of the Corinthia held two years ago in Loutraki is being published by the German Archaeological Institute in Athens. I heard in the fall this was on its way, but I don’t see news of it on the website of the DAI.  Anyone know?

New Testament studies for the month include:

  • M. David Litwa’s “Paul’s Mosaic Ascent: An Interpretation of 2 Corinthians 12.7-9,” in Journal of New Testament Studies 57.2 (2011).  Abstract: “This essay offers a reading of 2 Cor 12.7–9 in light of a rabbinic story of Moses’ ascent to heaven (b. Šabb. 88b-89a). After an exploration of Moses in 2 Corinthians the author argues that vv. 7–9, like vv. 2–4, constitute an ascent report (vv. 2–4). This ascent report, it is maintained, is structurally parallel to Moses’ heavenly ascent in b. Šabb. 88b-89a. Early traditions of Moses’ ascent to heaven and dominance over angels suggest that Paul knew a form of the Mosaic ascent, and parodied it to highlight his weakness and paradoxical authority in vv. 7–9.”
  • Dustin Ellington, “Imitating Paul’s Relationship to the Gospel: 1 Corinthians 8.1-11.1,” in Journal for the Study of the New Testament 33.3 (2011).  Abstract: “To overcome past shortcomings in the interpretation of Paul’s exhortation ‘Imitate me, as I imitate Christ’ (1 Cor. 11.1), we must study the roles of Paul’s ‘I’ and Christ in the context of 1 Cor. 8.1—11.1. Christ died for the weak (8.11), and Paul’s renunciation of his apostolic rights follows this pattern. Paul’s self-portrayal reaches its climax when he says that he does all things for the sake of the gospel, in order to be συγκòıνωνòςς αυτòυ (9.23). This article proposes that the expression συγκòıνωνòςς αυτòυ contains more shades of meaning than scholars have previously allowed. It summarizes Paul’s aim to be the gospel’s partner in the salvation of others and to participate in the gospel’s pattern and power. Paul’s call to imitation exhorts the Corinthian believers to share in his relationship to the gospel, working with it for the salvation of others and allowing its pattern and power to shape their life together.”
  • Wayne Coppins, “To Eat or not to Eat Meat?  Conversion, Bodily Practice, and the Relationship between Formal Worship and Everyday Life in the Anthropology of Religion in 1 Corinthians 8:7,” in Biblical Theology Bulletin 41.2 (2011).  Abstract: “This article aims to contribute to the topic of conversion in the New Testament by drawing upon insights from the anthropology of religion. Taking up Rebecca Sachs Norris’s focus on embodied culture, and Simon Coleman’s and Peter Collins’s extension of Bourdieu’s concept of habitus, I attempt to bring Paul’s argument in 1 Corinthians 8:7 into sharper focus by reflecting theoretically on the ingrained associations of bodily practice, and the relationship between ritual worship and everyday life. In doing so, I also aim to add complexity to our overall picture of “the Pauline model of conversion.”
  • Corinth gets extensive treatment in Callewaert The World of Saint Paul (Ignatius: 2011) and Stephen Westerholm (ed.), The Blackwell Companion to Paul (Wiley-Blackwell: 2011)


Corinthiaka

Some interesting Corinthiaka (Corinthian Matters) for this Wednesday morning:

  • Roy Ciampa and Brian Rosner, authors of a new commentary on 1 Corinthians, talk about St. Paul and Roman sexual ethics in the Corinthian community in a two part video here and here.  Michael Bird’s brief review of their commentary can be found here.
  • A couple of summer conferences related to geology, archaeology, and Early Christianity in the Corinthia.  The theme of the latter is  “Archaeology and Identity in Roman Achaia.”  Looks fantastic.
  • A 17th century Spanish vessel sails through the Corinth canal.
  • The American School of Classical Studies excavations at Corinth featured in a new television series 1821.
  • If you’re an undergraduate interested in a field school in Kenchreai this summer, there are a couple of fellowship opportunities available for member institutions of the Center for Hellenic Studies.
  • Phoebe’s feast day was recently celebrated in the Lutheran and Episcopal church calendar.  A nice piece on Lydia, Dorcas, and Phoebe.
  • So also, in the Orthodox calendar, the 16th century fruitseller and martyr Nicholas of Ichthys of the Corinthia was celebrated on Feb. 14.  An interesting story from the Great Synaxarion of  Christian-Turkish relations in the Ottoman period rediscovered in the early 20th century.  

Corinth at ASOR and SBL 2010

Corinth will make some appearances this week at back to back conferences in Atlanta, Georgia.  The American Schools of Oriental Research 2010 Annual Conference, which began yesterday evening and continues until Saturday, features a Corinth paper by Robert von Thaden in the Archaeology of the New Testament session called “Embodied Minds in Physical Space: ‘Coming Together’ in Paul’s Corinthian Community.”  The session is designed to “offer the opportunity to explore ways in which material culture studies can have a bearing on elucidating, analyzing and contextualizing New Testament images and themes and the transmission of New Testament texts.”

The enormous Society of Biblical Literature conference begins on Saturday and runs until Tuesday.  As usual, it features numerous papers exploring Paul’s letters to the Corinthians, the first Christian community there, and cultural and social contexts for understanding the letters.

This year includes two sessions devoted to “Second Corinthians: Pauline Theology in the Making,” with a focus this year on 2 Corinthians 4.  Papers in these sessions include:

B. J. Oropeza, Azusa Pacific University, Saved by Benefaction, Judged by Works? The Paradox of Rejecting Grace in 2 Corinthians

Ryan S. Schellenberg, University of St. Michael’s College, Beyond Rhetoric: Self-Praise in Plutarch, Paul, and Red Jacket

Hermut Loehr, University of Munster, Stone Tablets. Torah Traditions in 2Cor 3

James Buchanan Wallace, Christian Brothers University,  Paul’s Catalogues of Suffering in 2 Corinthians as Ascetic Performances

Christopher R. Bruno, Wheaton College, Carrying in the Body the Death of Jesus: The Passion Narratives as Paul’s Model for his Apostolic Self-Understanding in 2 Corinthians

Robin Griffith-Jones, King’s College London / Temple Church, ‘We’, ‘You’, ‘All’: Respecting Paul’s Distinctions in 2 Corinthians 1-5

Timothy Luckritz Marquis, Moravian Theological Seminary, Apostolic Travels as ‘Carrying around the Death of Jesus’ in 2 Corinthians 4:10

Ma. Marilou S. Ibita, Catholic University of Leuven-Belgium, Episteusa dio elalesa (2 Cor 4:13): Paul and the Psalmist

There are, of course, many other papers scatted about the various sessions devoted to the literary and cultural contexts of 1 and 2 Corinthians:

J. Brian Tucker, Moody Theological Seminary, The Concept of Social Identity in Corinth: Wisdom, Power, and Transformation

Judith H. Newman, University of Toronto, Covenant Rupture, Restoration, and Transformation in the Performance of 2 Corinthians and the Hodayot

Edward Adams, King’s College London, “Things that are” and “things that are not:” Cosmological Rhetoric in 1 Corinthians 1:27-29

Richard A. Wright, Oklahoma Christian University, Paul on Praying and Prophesying: Sacrifice and the Ritual Construction of Gendered Roles in Corinth

Robert von Thaden, Jr., Mercyhurst College, Fleeing Sin: Embodied Conceptual Blends in 1 Corinthians

James Ware, University of Evansville, Paul’s Gospel of the Empty Tomb: The Resurrection in 1 Corinthians 15

Jae Hyung Cho, Claremont Graduate University, Paul’s Opponent in 1 and 2 Corinthians in light of Gnostic Ideas

John Goodrich, Moody Bible Institute, Compelled to Preach: Retaining Paul’s Apostolic Right in 1 Corinthians 9.17

Kevin Scull, University of California-Los Angeles, Paul’s Use of Self-Presentation as a Defense of His Oratorical Abilities in 1 Corinthians 1:10-4:21

Bradley J. Bitner, Macquarie University, Colonial and Ecclesial Construction in Roman Corinth: 1 Cor. 3:5-4:5 and Inscriptional Evidence

Katy Valentine, Graduate Theological Union, Negotiated Values for Paul and the Corinthians

Jeremy Punt, University of Stellenbosch, 1 Cor 7:17-24. Identity and human dignity amidst power and liminality

Other papers related to Corinth and Kenchreai include:

David Balch, Pacific Lutheran Theological Seminary, Women Prophets/Maenads Visually Represented in Two Roman Colonies: Pompeii and Corinth

Cavan Concannon, Harvard University will speak on the Ethnicity, Economics, and Diplomacy in Dionysios of Corinth.

James Buchanan Wallace, Christian Brothers University, A Sufficient Grace: 2 Corinthians 11:21-12:10 in the Eastern Orthodox Liturgical Tradition

Jorunn Økland, University of Oslo, The Ritual Reproduction of Space: Egyptian Cults and the Nile in Pompeii and Kenchreai

Ilaria L.E. Ramelli, Catholic University of Milan, Tit 2:2-4, Women Presbyters, and a Patristic Interpretation

Abstracts for most of these papers can be found online at Society of Biblical Literature conference.