Sepphoris
Oxford Classical Dictionary
Sepphoris
Zeev Weiss
Subject: Ancient Geography, Jewish Studies Online Publication Date: Jun 2017
DOI: 10.1093/acrefore/9780199381135.013.8039
Summary and Keywords
In the heart of the Lower Galilee lie the remains of Sepphoris, capital of the Galilee
during long periods of antiquity. Both literary sources and archaeological finds indicate
that the city’s population included pagans, heretics, and Christians living alongside the
Jewish population. Many sages lived in the city, which, according to rabbinic literature,
boasted numerous synagogues and academies (batei midrash). When Rabbi Judah ha-Nasi
(the Patriarch of Judaea) moved to Sepphoris at the beginning of the 3rd century, the
Jews gained a significant presence on the city council. With the growth of the Christian
community came the construction of churches and the involvement of the episcopus (head
of the Christian community) in municipal affairs. Economically, Sepphoris had become a
well-established city due to the fertile soil in the nearby valleys and its active trade with
the immediate surroundings and distant markets.
Hellenistic Sepphoris was built on its hill and slopes. Early in the 2nd century CE, the city
spread considerably eastward, boasting an impressive grid of streets with a colonnaded
cardo and decumanus running through its centre. Various public buildings were built in
the city, including a temple, a forum, bathhouses, a theatre, a monumental building
identified as a library or archive, as well as churches, synagogues, and some other
structures dating to the early Byzantine period. Most of the common people lived in
simple houses, while the wealthy lived in spacious, well-planned dwellings. The
architectural layout of these large structures is impressive, as are the more than sixty
colourful mosaics from the 3rd to 6th centuries CE uncovered in its private and public
buildings. The various depictions in the mosaics have parallels in other cities of the
Roman and Byzantine East, not only enhancing the ancient ruins of Sepphoris but also
providing invaluable information about the city and its population. The wealth of evidence
emerging from Sepphoris offers perhaps the greatest insight into Jewish society and its
changing attitudes towards the Graeco-Roman culture to which it was exposed. This new
outlook did not occur overnight or in all strata of Jewish society; rather, it was an ongoing
Page 1 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
process that intensified in the Roman period and reached a peak in the 5th and 6th
centuries CE.
Keywords: Galilee, urban planning, dwellings, public buildings, synagogues, churches, Jewish art, mosaics, Jewish
society, Christians, Graeco-Roman culture, rabbi, patriarch, Diocaesarea
Early Roman/Second Temple Period
In the heart of the Lower Galilee, midway between the Mediterranean Sea and the Sea of
Galilee, around five kilometres west of Nazareth, lie the remains of Sepphoris, capital of
the Galilee during long periods of antiquity (see Figure 1).
Sepphoris’s history can be
traced back to the Persian
period; the city was
probably populated by
Jews from the 2nd century
BCE
and up to the Great
Revolt against Rome (70
CE),
Click to view larger
Figure 1. Plan of Sepphoris. Drawing by Anna
Iamim.
although a non-Jewish
population of
indeterminable size may
have lived there as well.
Herod the Great had a
royal palace in the city
(Ant. 17.271; BJ 2.56;), and
after his death (4 BCE), his
son Herod Antipas made Sepphoris his capital until he founded Tiberias (Ant. 18.27).
Sepphoris from the Second Temple Period and up to the Great Revolt was constructed on
the hill and its slope, resembling a large village with modestly sized buildings. Except for
the road leading into the city, and some agricultural implements in the immediate vicinity,
few isolated buildings would have been noticeable in lower Sepphoris. Besides the ruins
of a large building with massive walls exposed at the western end of the hill, nothing has
yet been found of the 1st-century city wall mentioned by Josephus (Ant. 18.27). The
building’s remains include three rooms and two large ritual baths on the ground floor.
Remains of several dwellings from the early Roman period were discovered in some areas
scattered over the acropolis, indicating that domestic construction in the early city
occupied wide areas of the hill and its slopes. The houses that continued to be used by
the local inhabitants in the early centuries CE were simply built, lacked a fixed plan, and
contained ritual baths (miqva’ot) (see Figure 2).
Page 2 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Click to view larger
Figure 2. Ritual bath (miqveh) discovered beneath
the remains of the House of Dionysos, on the eastern
side of Sepphoris’s acropolis.
No remains have been
recovered of the palatial
building, which—according
to Josephus—stood in
Sepphoris in the days of
Herod the Great or where
Herod’s son resided when
in the city. Nevertheless,
fragments of frescoes from
fills beneath the House of
Dionysos, on the eastern
side of the hill, belong to a
more luxurious building,
perhaps a palace, and
were adorned with floral
patterns reminiscent of the
Third Pompeian Style.
Flavius Josephus’s
autobiography tells of the
sequence of events preceding the outbreak of the Great Revolt in Galilee and conveys one
clear message: that various factions—some pro-revolt, others pro-peace—existed in
Sepphoris, as in other cities, but eventually the leaders from among the aristocracy
appear to have gotten the upper hand, opposed the Jewish rebels, closed the city gates,
Photo: Gabi Laron.
and joined the Romans(Life 394). In 68 CE, at wartime, the city minted coins in honor of
Nero. An inscription on the reverse of the larger denomination indicates that it was
issued ‘in the days of Vespasian in Neroneas-Sepphoris, City of Peace’. This behaviour,
whether resulting from internal circumstances that could be detrimental to the city and
its economy or from the understanding that the Jews were incapable of fighting and
triumphing over the Romans, greatly changed the city’s life. After the Romans suppressed
the Great Revolt, Sepphoris earned the status of a Roman polis owing to its loyalty to
Rome and boasting governmental institutions and public buildings, a change that
profoundly affected the urban landscape, demographic structure, and daily life of the
Sepphoreans in the following centuries. Sepphoris had now regained its primacy in the
Galilee, and the rehabilitation and recovery of Jewish society and the ravages of war after
the destruction of the Temple and Jerusalem were made possible in no small measure by
the stability of the city and the other Galilean settlements that accepted Roman rule.
Page 3 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
From Galilean Town to Roman Polis
The rebuilding of Sepphoris as a Roman polis after the Great Jewish Revolt attests to the
changes taking place in the Galilee vis-à-vis Rome and its culture. The early name,
Sepphoris, continued to appear on the coins minted under Trajan, but the name
Diocaesarea appeared on several milestones erected along the new road constructed in
120 CE leading from Legio (Caparcotna) into the city. Owing to its newfound wealth and
prosperous economy, Sepphoris grew significantly and its population reached a peak of
fifteen to twenty thousand inhabitants. Excavations on the plateau east of the hill indicate
that by the end of the 1st or early 2nd century, the city’s impressive street network had
expanded in this direction (see Figure 3).
Click to view larger
Figure 3. Western view of Sepphoris.
Photo: Griffin Aerial Imaging.
Over the years, public
buildings and private
dwellings sprung up
throughout the Roman city.
Intended for the benefit of
the local population, the
monumental buildings
constructed in Sepphoris
fulfilled everyday
municipal, religious,
economic, and recreational
needs.
Designed according to Roman guidelines and embellished with colourful mosaics, the
city’s facelift in this period left its mark on the cultural life of the local population. This is
particularly evident in the use of figurative images, which were almost completely
avoided in the Second Temple Period. Coins, mosaics, statues, reliefs, and small finds
began to portray a variety of images, including animals, human figures, gods, and
mythological motifs.
Both literary sources and archaeological finds confirm that pagans and Christians lived
alongside the Jewish population. Sepphoris is mentioned many times in rabbinic
literature, providing important information about the city’s social, economic, religious,
and cultural life. Many sages lived in Sepphoris, which boasted numerous synagogues
and academies (batei midrash). When Rabbi Judah ha-Nasi (the Patriarch of Judaea)
moved to Sepphoris at the beginning of the 3rd century (b. Ket. 103b–104a), the Jews
gained a significant presence on the city council.
Sepphoris was immediately rebuilt after having sustained damage incurred by the
earthquake of 363 CE. It has become evident that the city expanded during the early
Byzantine period (second half of 4th–6th centuries CE) and even experienced an extensive
building spurt and a flourishing revival. The network of streets and roads constructed in
Page 4 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
the Roman period continued to be used in the Byzantine city, as were several Roman
buildings; some were reconstructed (the theatre and bathhouse), while others (the
temple, forum, city archives, and House of Dionysos) ceased to function. New buildings
were constructed adjacent to the main colonnaded streets and elsewhere in the city,
including the Nile Festival Building and the open market to its north, a bathhouse, a
synagogue, and two churches.
Christianity’s penetration into Sepphoris had a marked effect on the composition of the
city’s population, yet its Jewish community continued to comprise a relative majority
throughout the Byzantine period. The growth of the Christian community most probably
included the construction of churches in the city and the involvement of the episcopus
(head of the Christian community) in municipal affairs. Bishops Marcellinus and Cyriacus
were active in the city in the first half of the 6th century, and Bishop Eutropius is attested
to epigraphically in three different medallions set in mosaics adorning the sidewalks near
the main intersection, although the dates of his activity are unknown.
Sepphoris retained its urban plan throughout late antiquity, although insufficient data
prevent scholars from determining when and how the city declined, how its magnificent
buildings were destroyed, and when its population dwindled. The city reached a nadir in
the early Arab period: structures were abandoned and destroyed, earlier masonry was
looted, and relatively simple buildings were constructed.
Public Buildings
Like other cities in the region, Sepphoris boasted a number of monumental buildings in
the Roman and Byzantine periods that were meant to meet the everyday municipal,
economic, religious, and recreational needs of the local population. These buildings were
constructed primarily in the lower city, while a few stood on the hilltop. The Sepphoris
excavations have revealed the remarkable relationship between private and public
buildings and their spatial organization within the late antique city. Private homes were
built beside public buildings in lower Sepphoris and on the hilltop, a phenomenon for the
most part unknown in our region but well documented for other cities in the Roman
empire.
Colonnaded Streets
The impressive network of streets in the lower city comprises the cardo and the
decumanus—two colonnaded streets (about thirteen metres wide) intersecting at its
centre—as well as five streets running parallel on a north–south axis and four on an east–
west axis. The decumanus, the main artery by which one entered the city from the east,
crossed the breadth of the lower city, reaching the foot of the hill (see Figure 4).
Page 5 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
The streets were paved
with hard limestone,
whereas the sidewalks
lining both sides of the
streets were covered with
either plaster or mosaic
floors. The stone slabs of
the cardo are marked with
ruts made by carriage or
wagon wheels that passed
Click to view larger
over this thoroughfare for
Figure 4. The decumanus, one of the main
many years. The small
colonnaded streets that cuts through the civic centre
and runs westward, towards the acropolis.
shops along the
colonnaded streets seem
Photo: Gabi Laron.
to have been part of
Sepphoris’s lower marketplace, where the hub of work and commercial life in the city
was undoubtedly centred (b.‘Erub. 54b). In addition, the city boasted a meat market, the
‘macellum of Sepphoris’ (y. Sheq. 7, 50c), although its exact location within the city is not
known to date. The sidewalks close to the main intersection were renovated and adorned
with geometric mosaics, which included three medallions containing dedicatory
inscriptions recording that the work was carried out in the days of Eutropius, the bishop
of the city in the late 5th or early 6th century.
Forum
A large building (40 x 60 m.) with a peristyle courtyard surrounded by many differentsized rooms and identified as a forum occupied an entire insula northwest of the main
intersection. Constructed in the Severan era and in use until the mid-4th century CE, the
building’s floors contain colourful mosaics featuring an elaborate acanthus scroll, a
Nilotic landscape, and geometric designs; some rooms were decorated with frescoes. The
large hall (8.5 x 6 m.) on the western side of the building is decorated with an overall
geometric pattern of interlocking circles forming curvilinear squares with a partially
preserved square panel near the centre of the pavement. It includes a variety of motifs:
birds, fish, a syrinx, a shallow basket of fruit, a hare nibbling grapes, as well as flowers
and pomegranates.
Page 6 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Archive
A monumental building (16.80 x 14.50 m.) dated to the Roman period is located on the
eastern perimeter of the hill, facing the lower city. It includes a peristyle courtyard and a
row of rooms to its south, of which only the western one is well preserved. This room has
thick walls (1.15 m.) on all four sides, with niches constructed at repetitive intervals.
Incisions found inside the two well-preserved niches indicate that they held marble or
wooden shelves. The location of the building within the urban complex and its features
suggest that it functioned as a public building, perhaps an archive or library. At a later
stage, close to its final years, the building lost its splendor and was used for private
purposes. The heavy collapse of debris throughout the building indicates that it was
destroyed sometime in the 4th century and was never rebuilt.
The Temple
The temple, located in an insula southeast of the main intersection, is dated, based on a
stratigraphical analysis, to the first half of the 2nd century CE. It was set in a large
courtyard or temenos (50.49 x 55.75 m.) surrounded by a thick wall, and a monumental
passageway (propylaeum) at the northern end of the temenos gave direct access from the
decumanus into the Roman compound. Only the deep and massive foundations of the
temple have been preserved, as the superstructure appears to have been completely
dismantled in antiquity. The temple (24.24 x 11.88 m.) had a decorated façade facing
northeast, in the direction of the decumanus. The size of the building and the assortment
of decorated elements found in the excavation suggest that the temple’s façade was
composed of four slender columns and its walls were decorated with semicircular
engaged columns.
No epigraphical, statuary, or iconographic evidence has come to light that can determine
to whom the temple was dedicated or which deity was worshipped there. Theoretically, it
could have been one of the gods portrayed on the city’s coins from the reign of Antoninus
Pius (Tyche, the Capitoline triad, Zeus, Hera, or Herakles). The monumental size of the
temple and its location in the city’s centre suggest that it was dedicated to a prominent
deity, probably Zeus, or to the imperial cult—a suggestion also befitting the city’s new
name, Diocaesarea, most probably in the early days of Hadrian’s rule. The temple was
abandoned sometime in the 4th century and completely dismantled with the construction
of a church over it in the late 5th or early 6th century.
Theatre
The theatre, which measured seventy-four metres in diameter and could seat 4,500
spectators, was built on the northern slope in the early 2nd century and abandoned in the
5th century (see Figure 5).
Page 7 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
The cavea was divided
horizontally and vertically
into cunei (wedge-shaped
blocks), but most of the
seats and steps were
robbed in antiquity. The
structure had five
entrances: three vomitoria
around the cavea and two
paradoi leading to the
Click to view larger
orchestra. The stage
Figure 5. Theatre on the northern slope of the
building (scaena) and the
acropolis, looking east.
stage itself (35 x 6 m.) are
Photo: Gabi Laron.
almost completely
destroyed, aside from the foundations, but several carved stones found at the site
indicate that it was lavishly ornamented with architectural decorations. The stage wall
(proscaenium) was decorated along its entire length with alternating square and
semicircular niches, while the spaces between them were embellished with miniature
square pilasters.
Bathhouses
Three bathhouses are known to date in Sepphoris, two of which are located on either side
of the cardo. The eastern bathhouse, dated to the late 1st or early 2nd century, is a small
structure with several rooms, including a rectangular caldarium, a stepped pool (miqveh),
and two barrel-vaulted cisterns.
The western bathhouse, constructed in the 3rd century, was in use through the Byzantine
period. The well-organized square building (27 x 26 m.) had two perpendicular axes of
symmetry and lavish mosaic pavements. The courtyard was flanked on three sides by a
single row of rooms, while its southern side had two rows, including several pools and
caldaria with hypocausts (see Figure 6).
Page 8 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Click to view larger
Figure 6. View of the southern hot rooms (caldaria)
in the Roman bathhouse west of the cardo. Note that
the westernmost caldarium was octagonal while the
other two were square. The octagonal room was
transformed into a pool at a later stage.
A third bathhouse was
constructed in the late 4th
century above the
northeastern corner of the
destroyed forum. Only a
few rooms of the original
building have been
excavated to date,
including a courtyard, a
caldarium, and several
pools.
Photo: Gabi Laron.
The Nile Festival Building
Constructed in the early 5th century, the building is located east of the cardo, opposite
the bathhouse. The building (50 x 35 m.) was somewhat irregularly planned, with little
attention paid to symmetry. It had at least two entrances, one on the west, from the main
colonnaded street, and the other on the northern side of the building. A basilical hall (15
x 10 m.) flanked by corridors on all four sides was located in the centre of the building.
The largest of the rooms surrounding the hall contains the Nile Festival mosaic. East of
the hall is an inner courtyard surrounded by rooms of various sizes, including a lavatory.
The building’s central location, artistic richness, size, and many rooms, as well as the fact
that it bore no characteristic features of a dwelling, indicate that this was a public edifice,
apparently a municipal basilica.
The entire building was paved with mosaics, some of which are very well preserved. Most
rooms and corridors feature geometric designs, although several figurative panels (e.g., a
centaur, hunters, and a hunting couple) are incorporated into geometric carpets. The
floors of two of the building’s rooms were completely covered with figurative mosaics: the
easternmost room contains a partially preserved mosaic depicting Amazons, and another
one houses the ‘Nile Festival mosaic’. This last floor (6.2 x 6.7 m.) features Nilotic and
hunting scenes; the upper central part depicts a Nilometer which was used to measure
the Nile’s water level at high tide, while other scenes illustrate the Nile, the city of
Alexandria, and various hunting scenes (see Figure 7).
Page 9 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Click to view larger
Figure 7. Depiction of a nude man standing on the
back of another to inscribe IZ (= 17 cubits) with a
hammer and chisel on the Nilometer in the centre of
the mosaic’s upper register. Nilometers were used to
measure the flood level of the river, which, in turn,
determined the annual tax rate in Egypt.
Photo: Gabi Laron.
Water Supply
Sepphoris received its water supply from two aqueducts emerging from the springs of the
villages of er-Reina and Mashhad. The two aqueducts converged, but once close to the
city again separated—the northern one leading to ‘the Arches Reservoirs’ and pool, and
the southern one leading to a subterranean reservoir. Constructed in the 2nd century and
used throughout the Byzantine period, the reservoir measures 260 metres long, 2–4
metres wide, and 10 metres high, and has a capacity of 4,300 m3. Water entered the
reservoir from the east through a chute while a drainpipe with a stopper on its western
side conveyed the water through a tunnel (235 m.) having six vertical shafts cut into
bedrock. West of the tunnel, the conduit emerged at surface level and ran towards the
city; however, this last section is not well preserved and therefore the actual spot where it
entered the city has not yet been found.
The aqueducts supplied water to various parts of the lower city, but due to the differences
in elevation the water did not reach the houses on the summit. Those received rainwater
collected and channeled into subterranean cisterns hewn beneath each house. A large
water cistern was discovered in the centre of the acropolis, in front of the Crusader
fortress and south of it; owing to its capacity (380 m3) and location, it appears to have
functioned as a public reservoir in the upper city.
Page 10 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Urban Dwellings
Private dwellings of several architectural types were scattered throughout the city. Most
of the common population resided in simple houses characterizing local Galilean
architecture. The wealthy inhabitants of the city resided in spacious, well-planned
domiciles with colourful mosaic floors; the six houses of the wealthy known to date in
Sepphoris followed Roman architectural tradition at its best. Monumental ornate
residences were erected aside simple ones in both upper and lower Sepphoris, and it is
thus impossible to point to a clear-cut division of the city, either by neighbourhood or by
social, religious, or economic status.
Ritual baths (miqva’ot) and other finds uncovered in the simple dwellings are indicative of
their owners’ identities. In contrast, excavations in the houses of the wealthy did not yield
a single piece of information about the homeowners. Nevertheless, it seems that the
wealthy pagan families resided in peristyle houses, especially those decorated with
mythological images. While most of these residents were probably pagans, it could be
argued that some of them were wealthy members of the Jewish community with a
Hellenistic orientation.
Simple Houses
Simple houses were exposed on the western part of the hill, on the northern slope, and in
the lower city alongside public buildings (see Figure 8). In some cases, the buildings
constructed in the Roman period were still in use, with modifications, in the Byzantine
period.
Click to view larger
Figure 8. Remains of dwellings discovered on the
western side of the acropolis. Some of the houses
were built at the end of the Hellenistic period and
continued to be used in the first century CE.
Photo: Joint Sepphoris Project.
They were constructed of
fieldstones and cut stones
of mediocre quality and
the floors of the rooms
were paved with plaster.
On rare occasion, one of
the rooms in these houses
had a mosaic with simple
geometric or floral
designs. These houses also
contained rooms of various
sizes, courtyards, silos,
underground storerooms,
and water installations,
including cisterns and a
Page 11 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
large number of ritual baths. Industrial or commercial installations, such as wine presses
and large ovens (tabuns), were also evident.
The House of Dionysos
Located on the hilltop, the House of Dionysos was constructed c. 200 CE and was
destroyed in the earthquake of 363 CE (see Figure 9). The building (45 x 23 m.) probably
had a second story that covered only its northern and central parts. The courtyard,
surrounded on three sides by rows of columns, was located in the centre of the building
and had a triclinium to its north.
Click to view larger
Figure 9. Northern view of the House of Dionysos,
with its peristyle courtyard in the foreground and its
triclinium after the removal of the mosaic.
Photo: Gabi Laron.
The other rooms of the
house were arranged
around the triclinium and
the peristyle courtyard;
the rooms south of the
courtyard were on two
levels, one at the elevation
of the courtyard and the
other below it. Some of the
rooms on the lower level
served as storerooms,
while those on the south—
which opened onto the
street that ran along the
southern end of the hill—
functioned as shops.
Many rooms inside this house were paved with mosaics featuring colourful geometric
patterns. The most outstanding one was located in the triclinium, whose decorated area
formed the letter T to conform with the seating arrangement in this Roman-style dining
room. The central carpet of the mosaic is adorned with fifteen panels portraying scenes
from the life of Dionysos and his cult. The panels feature Dionysos, Heracles, Ariadne,
and possibly Silenus, as well as satyrs and maenads. The outer frame of twenty-two
medallions containing hunting scenes runs from the middle of the two short sides of the
mosaic, which are adorned with portraits of two beautiful women (see Figure 10).
Page 12 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
The U-shaped band south
of the main carpet depicts
a rural procession in
preparation of the
Dionysiac festivities.
Click to view larger
Figure 10. Half-medallion depicting an archer and a
female bust in the centre of the northern side of the
acanthus frame.
Photo: Gabi Laron.
The House of Orpheus
Located in the lower city, adjacent to the main intersection, the House of Orpheus is
named after the splendid mosaic that graces its triclinium. It was constructed in the
second half of the 3rd century, was partly damaged in the mid-4th century, and was
renovated immediately thereafter, remaining in use until the early 5th century. The
restored building retained the original plan with some internal changes; it was paved
with new mosaics laid ten centimetres above the previous ones. The building (28.5 x 17
m.) has three entrances, from the north, east, and south, but main access was through
the eastern entranceway. The first phase of the building’s interior had a lavishly
decorated triclinium (6.6 x 8.95 m.) abutted on the south by a peristyle courtyard with
two aisles; another triclinium, smaller in size, was located south of the courtyard,
opposite the larger one. Various rooms were set around the triclinia and courtyard, some
containing mosaics with simple designs and others paved with plaster.
The T-shaped mosaic in the larger triclinium contained four colourful panels to be viewed
from the south. Orpheus, the divine musician, is depicted in the larger panel, and the
three others depict scenes from daily life—a banquet, two men playing dice, and two men
embracing. In contrast, the small triclinium was less impressive in its measurements and
appearance; it was decorated with a mosaic floor containing a single central panel with a
partially preserved Greek inscription surrounded on three sides by a U-shaped band filled
with a geometric design.
Page 13 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Burial Customs and Burial Places
Burial in Sepphoris was found primarily in hewn caves and less in mausolea (one of which
was found in the northern necropolis). Some of the more elaborate caves contained
chambers of various sizes with walls containing hewn loculi or multiple arcosolia. Burial
in stone, marble, or clay coffins is evident in Sepphoris, but there are ample remains
attesting to the Sepphorean practice of collecting bones in stone or clay ossuaries after
the 2nd century. The few decorated sarcophagi and ossuaries from burial tombs or those
in secondary use found embedded in the walls of the Crusader fortress use artistic
formulas well known in Jewish circles.
Thirteen burial inscriptions mentioning the names of deceased came from Sepphoris’s
ancient necropolis. Dated to the 3rd and 4th centuries, these inscriptions were painted or
carved on the tomb walls and stone or marble plaques. Seven are in Aramaic, three are in
Hebrew, one appears in Greek; two are bilingual (one in Hebrew and Greek and the other
in Aramaic and Greek). Two of the plaques also contain Jewish symbols—either a palm
tree or a menorah. Most of the names in the inscriptions are Hebrew in origin, and a few
are foreign, some replacing Hebrew names and others well known in Jewish circles.
Eleven names bore the title of rabbi; Simon was a priest; Yosa was a scribe; and another
Yosa had the nickname Ḥirorah (meaning ‘white’ in Aramaic, the precise meaning of
which remains unclear).
A cross engraved on the façade of one tomb in the eastern necropolis identifies the
deceased buried in that cave. Nothing else from among the finds uncovered or surveyed
in Sepphoris’s necropolis can be attributed to the pagan or Christian population residing
in the city. This does not mean that pagans or Christians did not live in ancient Sepphoris
or refrained from burying their dead in the local necropolis; rather, it may indicate the
relatively small number of non-Jews in the local population.
Page 14 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Jews and Christians in Sepphoris
The penetration of Christianity into Sepphoris in the Byzantine period had a marked
effect on the city’s demography, yet the Jewish community continued to comprise a
relative majority. The two communities co-existed in the city, while each had its own
places for communal gathering. To date, two or possibly three synagogues and two
churches (the latter excavated in the city’s centre) are known in the city.
The construction of these synagogues in the 5th century and their long existence indicate,
on the one hand, that the Jewish community preserved its status in the city even after the
conversion of the empire to Christianity and despite the increased power of the church in
the provincial government. On the other hand, the construction of the two churches in the
heart of the civic centre emerged not only because of the natural expansion of the
Christian community and its establishment within the Jewish city, but also because the
imperial authorities wished to affirm to the local population that the Christianity was the
true victor and legitimate ruler.
Synagogues
Two or possibly three synagogues dated to the 5th century are currently known in the
city. One such building, only partially excavated in the early 20th century, is located on
the western end of the hill, north of the Crusader church, while traces of coloured mosaic
chunks with a few Hebrew letters found ex situ on the western side of the hill may
suggest the existence of another synagogue building in the area.
The first complete synagogue unearthed, in the northern part of the city, was in use until
the early 7th century. It is an elongated building (about 7.7 x 20.8 m.) oriented away from
Jerusalem, with an entrance in the southern wall and a bema at the western end of the
nave. The single aisle on the northern side of the main hall distinguishes it from most
ancient synagogues.
The mosaic floor in the aisle bears geometric designs and several Aramaic dedicatory
inscriptions, whereas the mosaic carpet in the main hall is divided into seven horizontal
bands of unequal height, some of which have internal subdivisions featuring figurative
scenes. Its fourteen panels contain thematic scenes accompanied mostly by Greek
dedicatory inscriptions. The zodiac dominates the centre of the mosaic;
Page 15 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
the depictions below it
illustrate the biblical
narratives of Abraham at
Mamre and the binding of
Isaac, while the panels
above it portray motifs
related to the Tabernacle
and the Jerusalem Temple
(see Figure 11). In addition
Click to view larger
Figure 11. Zodiac in the centre of the synagogue’s
mosaic floor. The inner circle is occupied by the sun
(and not the personification of Helios, which appears
elsewhere) riding a chariot drawn by four horses.
The twelve signs of the zodiac are portrayed in the
outer circle and allegorical representations of the
four seasons appear in the four corners of the square
delimiting the zodiac’s outer circle.
Photo: Gabi Laron.
to the well-known Jewish
symbols—the architectural
façade flanked on either
side by a menorah, a
shofar, and tongs—these
panels contain other
themes such as Aaron’s
consecration to the service
of the Tabernacle, the daily
sacrifice, the showbread
table, and the basket of
first fruits.
The rich iconography and elaborate themes of this mosaic floor are important in the study
of Jewish art vis-à-vis early Christian art. The excavators maintain that the main message
of the entire mosaic places God in the centre of the creation; He has chosen the people of
Israel; and in the future, in fulfillment of His promise to Abraham on Mount Moriah, He
will rebuild the Temple and redeem the children of Abraham.
Churches
Two churches dated to the late 5th or early 6th century, in the time of the bishop
Eutropius, were constructed along the cardo, close to the main intersection in the lower
city. The proximity of the remains to the surface and their poor state of preservation make
it difficult to provide much detail about the two churches. The western church was
constructed on top of the remains of an industrial area, whereas the eastern church was
built on the foundations of a temple, which may attest to the preservation and
perpetuation of the city’s sacred precinct. The orientation of the two churches to the
southeast derives from the existing urban plan, which dictated the alignment of all
monumental and public buildings in lower Sepphoris.
The church west of the cardo is an elongated building (c. 18 m. wide; its length has not
yet been determined). An open plaza (8 x 10 m.) with a simple mosaic pavement located
between the decumanus and the church’s northern wall, provided access to the atrium
Page 16 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
and, through it, to the prayer hall. The foundations, built of various sized fieldstones, are
all that remain of the building, which contained a prayer hall flanked by several rooms
that apparently served as chapels.
The triapsidal church (60 x 29 m.) east of the cardo follows the typical Christian basilical
plan, with a rectangular prayer hall, an atrium to the west, and additional rooms to the
south, two of which are paved with geometric mosaics. The foundation wall forming the
central apse is especially thick (2.40 m.) and may suggest that it supported the wall
demarcating the apse and the synthronon (the bench facing the nave on which the priests
and bishop sat). A rectangular box-like depression in the floor of the apse held a reliquary
that was placed beneath the altar.
An Appraisal of the Archaeological Finds
The rehabilitation of Jewish society after the destruction of Jerusalem and the Temple in
70 CE and its recovery from the ravages of the war were made possible, in no small
measure, by the stability of the Galilean settlement to which Judaean refugees fled. In
time, the Jewish settlement in the Galilee grew and extended its geographic and
demographic borders. Renewed forces would resuscitate it and impact upon its
construction, art, and, generally, the local population’s cultural patterns. Sepphoris the
Roman polis flourished at the end of the 1st and beginning of the 2nd centuries, as
attested by Jewish Galilee’s changing attitudes towards Graeco-Roman culture. An
analysis of the archaeological evidence from Sepphoris, including the funerary and
epigraphic finds, as well as the rabbinic literature, support the assumption that the Jews
were the predominant social segment in the city in the first centuries of the Common Era.
The architectural remains, mosaics, and other artefacts from Sepphoris provide
noteworthy information for the study of the art and architecture of ancient Palestine and
also demonstrate how the Jewish population living in a multicultural environment
conducted its affairs in a period of transition and change—from Rome to Byzantium and
from paganism to Christianity—an ongoing process that intensified in the Roman period
and peaked in the 5th and 6th centuries.
Literature and the Current State of Research
Sepphoris’s recent archaeological finds and their distribution at the site have shed light
on the architectural, artistic, cultural, religious, and daily life in this hellenized city as
well as defined and assessed its demographic composition and degree of Hellenization in
times of shifting borders.
Page 17 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Excavations were first carried out at Sepphoris in the early 1930s under the direction of
L. Waterman of the University of Michigan. Work was resumed about forty years later by
several expeditions: since 1975, Tel Aviv University (under the direction of T. Tsuk)
conducted a systematic survey and excavations of the water system at the eastern end of
the site; from 1983 until 2003, the University of Tampa, Florida (under the supervision of
J. P. Strange), excavated the theatre on the acropolis, revealing a large public building in
the lower city. The joint project of Duke University, North Carolina, and the Hebrew
University of Jerusalem (directed by E. Meyers, E. Netzer, and C. L. Meyers) worked at
the site between 1985 and 1989, concentrating on the summit of the acropolis and its
surrounding area, uncovering some simple houses, the House of Dionysos, and the
theatre; since 1990, the Hebrew University’s expedition (under the supervision of Z.
Weiss and E. Netzer, and since 1995 under the sole direction of Z. Weiss) has excavated
on the summit, conducting most of its excavations in the lower city, where the network of
streets, a Roman temple, archive, the House of Orpheus, the Nile Festival Building, a
synagogue, and two churches were uncovered; from 1993 to 2000, Duke University
(under the direction of E. M. Meyers and C. L. Meyers) excavated the residential area on
the western acropolis.
The current state of research is characterized by publications on the finds uncovered by
the aforementioned expeditions, some of which focus on specific buildings or finds—
mosaic, pottery, ritual baths, or small finds. These publications are significant not only for
scholars dealing with archaeology, art, architecture, and the material culture, but are also
relevant to those interested in the social, economic, religious, and cultural history of the
Galilee in the Roman, Byzantine, and early Islamic periods.
Other studies deal with the implications of these finds for life in the city or the wider
Galilee, from the Second Temple Period through late antiquity. The broad range of topics
pertains to the city and its history, cultural ambience, and society. Methodologically, these
topics may be subdivided into several realms: the physical appearance of the city
(urbanism, architectural development, the nature of public and private buildings);
mosaics dated to the 3rd through 5th centuries (iconography, composition, style,
production workshops); the implications of the artistic finds for the social, religious, and
cultural life of the city; historical questions pertaining to the city from its early days
through late antiquity (the profile of the 1st-century city, the revolts against Rome,
demography, daily and religious habits of the Jewish population and its relationship to the
Graeco-Roman world, early Christians and the establishment of Christianity in the city);
demographic and social aspects pertaining to population and socio-religious groups
residing in the city (the relationship between the various religious communities, the
rabbinic class, priests, community leaders in Jewish circles, the role of bishops in the
Christian realm); and information culled from talmudic literature in the analysis of the
material culture (the relationship between Jewish society and Graeco-Roman culture, e.g.,
ritual baths, soft limestone vessels, ceramics, etc.).
Page 18 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Bibliography
Freyne, S.Galilee from Alexander the Great to Hadrian 323 B.C.E.–135 C.E.: A Study of
Second Temple Judaism. Wilmington: M. Glazier, 1980.
Galor, K. “The Stepped Water Installations of the Sepphoris Acropolis.” In The
Archaeology of Difference: Gender, Ethnicity, Class and the “Other” in Antiquity: Studies
in Honor of Eric M. Meyers. Edited by D. R. Edwards and C. T. McCollough, 201–213.
Boston: American Schools of Oriental Research, 2007..
Levine, L. I., and Z. Weiss, eds. “From Dura to Sepphoris: Studies in Jewish Art and
Society in Late Antiquity,” Journal of Roman Archaeology, Supp. 40. Portsmouth, RI:
Journal of Roman Archaeology, 2000.
McCollough, C. T., and D. R. Edwards. “Transformation of Space: The Roman Road at
Sepphoris.” In Archaeology and the Galilee: Texts and Contexts in the Greco-Roman and
Byzantine Periods. Edited by C. T. McCollough and D. R. Edwards, 135–142. South Florida
Studies in the History of Judaism 143. Atlanta, GA: Scholars, 1997.
Meshorer, Y. “Sepphoris and Rome.” In Greek Numismatics and Archaeology: Essays in
Honor of Margaret Thompson. Edited by Otto Mørkholm and Nancy M. Waggoner, 159–
171. Wetteren: Editions NR, 1979.
Meyers, E. M. “Sepphoris on the Eve of the Great Revolt (67–68 C.E.): Archaeology and
Josephus.” In Galilee through the Centuries: Confluence of Cultures. Edited by E. M.
Meyers, 109–122. Winona Lake, IN: Eisenbrauns, 1999.
Meyers, E. M., Hendin D., and C. L. Meyers. “Further Reflection on Sepphoris and Rome:
Numismatic and Archaeology.” Eretz Israel 31 (2015): 132–140.
Meyers, E. M., and C. L. Meyers. The Pottery from Ancient Sepphoris. Winona Lake, IN:
Eisenbrauns, 2013.
Miller, S. S.Studies in the History and Traditions of Sepphoris. Studies in Judaism in Late
Antiquity 37. Leiden, The Netherlands: Brill, 1984.
Miller, S. S.Sages and Commoners in Late Antique ʾEreẓ Isael: A Philological Inquiry into
Local Traditions in Talmud Yerushalmi. Texts and Studies in Ancient Judaism 111. Mohr
Siebeck: Tübingen, 2006.
Miller, S. S.At the Intersection of Texts and Material Finds: Stepped Pools, Stone Vessels,
and Ritual Purity among the Jews of Roman Galilee. Vandenhoeck and Ruprecht:
Göttingen, 2015.
Nagy, R. M. et al., eds. Sepphoris in Galilee: Crosscurrents of Culture. Raleigh: North
Carolina Museum of Art, 1996.
Page 19 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Strange, J. F., T. R. W. Longstaff, and D. E. Groh. Excavations at Sepphoris. Brill Reference
Library of Judaism 22. Leiden, The Netherlands: Brill, 2006.
Talgam, R., and Z. Weiss. The Mosaics in the House of Dionysos at Sepphoris: Excavated
by E. M. Meyers, E. Netzer and C. L. Meyers. Qedem 44. Jerusalem: Institute of
Archaeology, Hebrew University, 2004.
Tsuk, T., A. Rosenberger, and M. Peilstöcker. The Ancient Reservoir of Sepphoris:
Excavations 1993–1994. Tel Aviv: Israel National Parks and Nataure Reserves, 1996.
Weiss, Z.The Sepphoris Synagogue: Deciphering an Ancient Message through Its
Archaeological and Socio-Historical Contexts. Jerusalem: Israel Exploration Society, 2005.
Weiss, Z. “Josephus and Archaeology on the Cities of the Galilee.” In Making History:
Josephus and Historical Method. Edited by Z. Rodgers, 392–394. Supplements to the
Journal for the Study of Judaism 110. Leiden, The Netherlands: Brill, 2007.
Weiss, Z. “Private Architecture in the Public Sphere: Urban Dwellings in Roman and
Byzantine Sepphoris.” In From Antioch to Alexandria: Studies in Domestic Architecture
During the Roman and Byzantine Periods. Edited by K. Galor and T. Waliszewski, 125–
136. Archaeologia Transatlantica 24. Warsaw: Institute of Archaeology, University of
Warsaw, 2007.
Weiss, Z. “Artistic Trends and Contact between Communities in Sepphoris of Late
Antiquity: Recent Research.” In Religious Diversity in Late Antiquity. Edited D. M. Gwynn
and S. Bangert, 167–188. Late Antique Archaeology 6. Leiden, The Netherlands: Brill,
2010.
Weiss, Z. “From Roman Temple to Byzantine Church: A Preliminary Report on Sepphoris
in Transition.” Journal of Roman Archaeology 23 (2010): 196–217.
Weiss, Z. “Images and Figural Representations in the Urban Galilee: Defining Limits in
Times of Shifting Borders.” In The Image and Its Prohibition in Jewish Antiquity. Edited
by Sarah Pearce, 130–144. Journal of Jewish Studies, Supp. 2. Yarnton: Journal of Jewish
Studies, 2013.
Weiss, Z., and E. Netzer. “The Hebrew University Excavations at Sepphoris.” Qadmoniot
113 (1997): 2–21.
Weiss, Z., and R. Talgam. “The Nile Festival Building and Its Mosaics: Mythological
Representations in Early Byzantine Sepphoris.” In The Roman and Byzantine Near East,
III. Edited by J. H. Humphrey, 55–90. Journal of Roman Archaeology, Supp. 49.
Portsmouth, RI: Journal of Roman Archaeology, 2002.
Page 20 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017
Sepphoris
Page 21 of 21
PRINTED FROM the OXFORD RESEARCH ENCYCLOPEDIA, CLASSICS (classics.oxfordre.com). (c) Oxford University Press
USA, 2016. All Rights Reserved. Personal use only; commercial use is strictly prohibited. Please see applicable Privacy Policy
and Legal Notice (for details see Privacy Policy).
Subscriber: OUP-Reference Gratis Access; date: 01 July 2017