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Amphipolis 150BC Rare HUGE Ancient Greek Coin JANUS CENTAURS half horse i24922

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Seller: highrating_lowprice (19,683) 100%, Location: Rego Park, New York, Ships to: Worldwide, Item: 230730989720 Item: i24922 Authentic Ancient Coin of: Greek city of Amphipolis in Macedonia Bronze As 30mm (17.48 grams) Struck circa 150 B.C. Reference: SNG Cop 68; Moushmov 5986 Laureate head of Janus. Two centaurs, back to back, prancing upwards, AM ΦI ΠΟΛΙΤΩΝ below. * Numismatic Note: This is a very interesting type under the domination of the Romans, where it used the traditional Roman iconography of Janus, combined with the local iconography of the Centaurs to create an attractive Roman-influenced ancient Greek bronze. Founded by Athenians in 436 B.C. to protect their mining interests in the north, Amphipolis surrendered to the Spartan general Brasidas in 424. The city preserved its independence until 357 when it was captured by Philip II, King of Macedon. You are bidding on the exact item pictured, provided with a Certificate of Authenticity and Lifetime Guarantee of Authenticity. In Roman mythology, Janus is the god of gates, doors, doorways, beginnings, endings and time. Most often he is depicted as having two heads, facing opposite directions; one head looks back at the last year while the other looks forward to the new, simultaneously into the future and the past. Janus was usually depicted with two heads facing in opposite directions. According to a legend, he had received the gift to see both future and past from the god Saturn in reward for the hospitality received. Janus-like heads of gods related to Hermes have been found in Greece, perhaps suggesting a compound god. The Romans associated Janus with the Etruscan deity Ani . Several scholars suggest that he was likely the most important god in the Roman archaic pantheon. He was often invoked together with Iuppiter (Jupiter). According to Macrobius and Cicero , Janus and Jana (Diana) are a pair of divinities, worshipped as the sun and moon , whence they were regarded as the highest of the gods, and received their sacrifices before all the others. In general, Janus was the patron of concrete and abstract beginnings of the world (such as the religion and the gods themselves), the human life, new historical ages, and economical enterprises. He was also the god of the home entrance (ianua), gates, bridges and covered and arcaded passages (iani) named after him. He was frequently used to symbolize change and transitions such as the progression of past to future, of one condition to another, of one vision to another, the growing up of young people, and of one universe to another. He was also known as the figure representing time because he could see into the past with one face and into the future with the other. Hence, Janus was worshipped at the beginnings of the harvest and planting times, as well as marriages, deaths and other beginnings. He was representative of the middle ground between barbarity and civilization, rural country and urban cities, and youth and adulthood. Numa in his regulation of the Roman calendar called the first month Januarius after Janus, at the time the highest divinity. Numa also introduced the Ianus geminus (also Janus Bifrons, Janus Quirinus or Portae Belli) , a passage ritually opened at times of war, and shut again when Roman arms rested. It formed a walled enclosure with gates at each end, situated in the Roman Forum which had been consecrated by Numa Pompilius . In the course of wars, the gates of the Janus were opened, and in its interior sacrifices and vaticinia were held to forecast the outcome of military deeds. The doors were closed only during peacetime, an extremely rare event. Livy wrote in his Ab urbe condita that the doors of the temple had only been closed twice since the reign of Numa: firstly in 235 BC after the first Punic war and secondly in after the battle of Actium in 31 BC. A temple of Janus is said to have been consecrated by the consul Gaius Duilius in 260 BCE after the Battle of Mylae in the Forum Holitorium. The four-side structure known as the Arch of Janus in the Forum Boarium dates to the 4th century CE. In the Middle Ages, Janus was also taken as the symbol of Genoa , whose Latin name was Ianua, as well as of other European communes. In Greek mythology , a centaur (from Ancient Greek : Κένταυροι – Kéntauroi) or hippocentaur is a member of a composite race of creatures, part human and part horse . In early Attic and Boeotian vase-paintings (see below ), they are depicted with the hindquarters of a horse attached to them; in later renderings centaurs are given the torso of a human joined at the waist to the horse's withers , where the horse's neck would be. This half-human and half-animal composition has led many writers to treat them as liminal beings , caught between the two natures, embodied in contrasted myths, both as the embodiment of untamed nature, as in their battle with the Lapiths , or conversely as teachers, like Chiron . The centaurs were usually said to have been born of Ixion and Nephele (the cloud made in the image of Hera). Another version, however, makes them children of a certain Centaurus , who mated with the Magnesian mares. This Centaurus was either himself the son of Ixion and Nephele (inserting an additional generation) or of Apollo and Stilbe , daughter of the river god Peneus . In the later version of the story his twin brother was Lapithus , ancestor of the Lapiths , thus making the two warring peoples cousins. Centaurs were said to have inhabited the region of Magnesia and Mount Pelion in Thessaly , the Foloi oak forest in Elis, and the Malean peninsula in southern Laconia . Centaurs continued to figure in literary forms of Roman mythology . A pair of them draw the chariot of Constantine the Great and his family in the Great Cameo of Constantine (c314-16), which embodies wholly pagan imagery. In Roman mythology, Janus is the god of gates, doors, doorways, beginnings, endings and time. Most often he is depicted as having two heads, facing opposite directions; one head looks back at the last year while the other looks forward to the new, simultaneously into the future and the past. Janus was usually depicted with two heads facing in opposite directions. According to a legend, he had received the gift to see both future and past from the god Saturn in reward for the hospitality received. Janus-like heads of gods related to Hermes have been found in Greece, perhaps suggesting a compound god. The Romans associated Janus with the Etruscan deity Ani . Several scholars suggest that he was likely the most important god in the Roman archaic pantheon. He was often invoked together with Iuppiter (Jupiter). According to Macrobius and Cicero , Janus and Jana (Diana) are a pair of divinities, worshipped as the sun and moon , whence they were regarded as the highest of the gods, and received their sacrifices before all the others. In general, Janus was the patron of concrete and abstract beginnings of the world (such as the religion and the gods themselves), the human life, new historical ages, and economical enterprises. He was also the god of the home entrance (ianua), gates, bridges and covered and arcaded passages (iani) named after him. He was frequently used to symbolize change and transitions such as the progression of past to future, of one condition to another, of one vision to another, the growing up of young people, and of one universe to another. He was also known as the figure representing time because he could see into the past with one face and into the future with the other. Hence, Janus was worshipped at the beginnings of the harvest and planting times, as well as marriages, deaths and other beginnings. He was representative of the middle ground between barbarity and civilization, rural country and urban cities, and youth and adulthood. Numa in his regulation of the Roman calendar called the first month Januarius after Janus, at the time the highest divinity. Numa also introduced the Ianus geminus (also Janus Bifrons, Janus Quirinus or Portae Belli) , a passage ritually opened at times of war, and shut again when Roman arms rested. It formed a walled enclosure with gates at each end, situated in the Roman Forum which had been consecrated by Numa Pompilius . In the course of wars, the gates of the Janus were opened, and in its interior sacrifices and vaticinia were held to forecast the outcome of military deeds. The doors were closed only during peacetime, an extremely rare event. Livy wrote in his Ab urbe condita that the doors of the temple had only been closed twice since the reign of Numa: firstly in 235 BC after the first Punic war and secondly in after the battle of Actium in 31 BC. A temple of Janus is said to have been consecrated by the consul Gaius Duilius in 260 BCE after the Battle of Mylae in the Forum Holitorium. The four-side structure known as the Arch of Janus in the Forum Boarium dates to the 4th century CE. In the Middle Ages, Janus was also taken as the symbol of Genoa , whose Latin name was Ianua, as well as of other European communes. Amphipolis was an ancient Greek city in the region once inhabited by the Edoni people in the present-day periphery of Central Macedonia . It was built on a raised plateau overlooking the east bank of the river Strymon where it emerged from Lake Cercinitis, about 3 m. from the Aegean Sea . Founded in 437 BC, the city was finally abandoned in the 8th century AD. The present municipality Amfipoli, named after the ancient city, occupies the site. Currently, it is a municipality in the Serres Prefecture , Central Macedonia with a population of 3,623 (2001 census). Origins Archaeology has uncovered remains at the site dating to approximately 3000 BC. Due to the strategic location of the site it was fortified from very early. Xerxes I of Persia passed during his invasion of Greece of 480 BC and buried alive nine young men and nine maidens as a sacrifice to the river god. Near the later site of Amphipolis Alexander I of Macedon defeated the remains of Xerxes' army in 479 BC. Throughout the 5th century BC, Athens sought to consolidate its control over Thrace, which was strategically important because of its primary materials (the gold and silver of the Pangaion hills and the dense forests essential for naval construction), and the sea routes vital for Athens' supply of grain from Scythia . After a first unsuccessful attempt at colonisation in 497 BC by the Miletian Tyrant Histiaeus , the Athenians founded a first colony at Ennea-Hodoi (‘Nine Ways’) in 465, but these first ten thousand colonists were massacred by the Thracians . A second attempt took place in 437 BC on the same site under the guidance of Hagnon , son of Nicias . The new settlement took the name of Amphipolis (literally, "around the city"), a name which is the subject of much debates about lexicography . Thucydides claims the name comes from the fact that the Strymon flows "around the city" on two sides; however a note in the Suda (also given in the lexicon of Photius ) offers a different explanation apparently given by Marsyas , son of Periander : that a large proportion of the population lived "around the city". However, a more probable explanation is the one given by Julius Pollux : that the name indicates the vicinity of an isthmus . Furthermore, the Etymologicum Genuinum gives the following definition: a city of the Athenians or of Thrace, which was once called Nine Routes, (so named) because it is encircled and surrounded by the Strymon river. This description corresponds to the actual site of the city (see adjacent map), and to the description of Thucydides. Amphipolis subsequently became the main power base of the Athenians in Thrace and, consequently, a target of choice for their Spartans adversaries. The Athenian population remained very much in the minority within the city. An Athenian rescue expedition led by strategist (and later historian) Thucydides had to settle for securing Eion and could not retake Amphipolis, a failure for which Thucydides was sentenced to exile. A new Athenian force under the command of Cleon failed once more in 422 BC during a battle at which both Cleon and Brasidas lost their lives. Brasidas survived long enough to hear of the defeat of the Athenians and was buried at Amphipolis with impressive pomp. From then on he was regarded as the founder of the city and honoured with yearly games and sacrifices. The city itself kept its independence until the reign of the king Philip II despite several other Athenian attacks, notably because of the government of Callistratus of Aphidnae . Conquest by the Romans In 357 BC, Philip removed the block which Amphipolis presented on the road to Macedonian control over Thrace by conquering the town, which Athens had tried in vain to recover during the previous years. According the historian Theopompus , this conquest came to be the object of a secret accord between Athens and Philip II, who would return the city in exchange for the fortified town of Pydna , but the Macedonian king betrayed the accord, refusing to cede Amphipolis and laying siege to Pydna. After the conquest by Philip II, the city was not immediately incorporated into the kingdom, and for some time preserved its institutions and a certain degree of autonomy. The border of Macedonia was not moved further east; however, Philip sent a number of Macedonians governors to Amphipolis, and in many respects the city was effectively ‘Macedonianized’. Nomenclature, the calendar and the currency (the gold stater , installed by Philip to capitalise on the gold reserves of the Pangaion hills, replaced the Amphipolitan drachma ) were all replaced by Macedonian equivalents. In the reign of Alexander , Amphipolis was an important naval base, and the birthplace of three of the most famous Macedonian Admirals : Nearchus , Androsthenes[6] and Laomedon whose burial place is most likely marked by the famous lion of Amphipolis. Amphipolis became one of the main stops on the Macedonian royal road (as testified by a border stone found between Philippos and Amphipolis giving the distance to the latter), and later on the ‘Via Egnatia’, the principal Roman Road which crossed the southern Balkans. Apart from the ramparts of the low town (see photograph), the gymnasium and a set well-preserved frescoes from a wealthy villa are the only artifacts from this period that remain visible. Though little is known of the layout of the town, modern knowledge of its institutions is in considerably better shape thanks to a rich epigraphic documentation, including a military ordinance of Philip V and an ephebarchic law from the gymnasium. After the final victory of Rome over Macedonia in a battle in 168 BC, Amphipolis became the capital one of the four mini-republics, or ‘merides’, which were created by the Romans out of the kingdom of the Antigonids which succeeded Alexander’s Empire in Macedon. These 'merides' were gradually incorporated into the Roman client state, and later province, of Thracia . Revival in Late Antiquity During the period of Late Antiquity , Amphipolis benefited from the increasing economic prosperity of Macedonia, as is evidenced by the large number of Christian Churches that were built. Significantly however, these churches were built within a restricted area of the town, sheltered by the walls of the acropolis . This has been taken as evidence that the large fortified perimeter of the ancient town was no longer defendable, and that the population of the city had considerably diminished. Nevertheless, the number, size and quality of the churches constructed between the fifth and sixth centuries are impressive. Four basilicas adorned with rich mosaic floors and elaborate architectural sculptures (such as the ram-headed column capitals - see picture) have been excavated, as well as a church with a hexagonal central plan which evokes that of the basilica of St. Vitalis in Ravenna . It is difficult to find reasons for such municipal extravagance in such a small town. One possible explanation provided by the historian André Boulanger is that an increasing ‘willingness’ on the part of the wealthy upper classes in the late Roman period to spend money on local gentrification projects (which he terms ‘'évergétisme’', from the Greek verb εύεργετέω,(meaning ‘I do good’) was exploited by the local church to its advantage, which led to a mass gentrification of the urban centre and of the agricultural riches of the city’s territory. Amphipolis was also a diocese under the suffragan of Thessaloniki - the Bishop of Amphipolis is first mentioned in 533 AD. From the reduction of the urban area to the disappearance of the city The Slavic invasions of the late 6th century gradually encroached on the back-country Amphipolitan lifestyle and led to the decline of the town, during which period its inhabitants retreated to the area around the acropolis. The ramparts were maintained to a certain extent, thanks to materials plundered from the monuments of the lower city, and the large unused cisterns of the upper city were occupied by small houses and the workshops of artisans. Around the middle of the 7th century AD, a further reduction of the inhabited area of the city was followed by an increase in the fortification of the town, with the construction of a new rampart with pentagonal towers cutting through the middle of the remaining monuments. The acropolis, the Roman baths , and especially the Episcopal basilica were crossed by this wall. The city was probably abandoned in the eighth century, as the last bishop was attested in 787. Its inhabitants probably moved to the neighbouring site of ancient Eion, port of Amphipolis, which had been rebuilt and refortified in the Byzantine period under the name “Chrysopolis”. This small port continued to enjoy some prosperity, before being abandoned during the Ottoman period . The last recorded sign of activity in the region of Amphipolis was the construction of a fortified tower to the north in 1367 by Grand Primicier Jean and the Stratopedarque Alexis to protect the land that they had given to the monastery of Pantokrator on Mount Athos . Archaeology The site was rediscovered and described by many travellers and archaeologists during the 19th century, including E. Cousinéry (1831) (engraver), L. Heuzey (1861), and P. Perdrizet (1894–1899). In 1934, M. Feyel, of the École française d'Athènes , led an epigraphical mission to the site and uncovered the remains of a funeral lion (a reconstruction was given in the, a publication of the EfA which is available on line). However, excavations did not truly begin until after the Second World War. The Greek Archaeological Society under D. Lazaridis excavated in 1972 and 1985, uncovering a necropolis, the rampart of the old town (see photograph), the basilicas, and the acropolis. Amphipolitans Demetrius of Amphipolis , student of Plato's Zoilus (400 BC-320 BC), grammarian, cynic philosopher Pamphilus (painter) , head of Sicyonian school and teacher of Apelles Aetion , sculptor Philippus of Amphipolis , historian Nearchus , admiral Erigyius , general Damasias [disambiguation needed] of Amphipolis 320 BC Stadion Olympics Hermagoras of Amphipolis (c. 225 BC), stoic philosopher ,follower of Persaeus Xena , the Warrior Princess of Amphipolis. 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