First discovered in the 19th century, the mosaic floor of a destroyed synagogue on the Greek island of Aegina has recently been made available for public viewing. The synagogue belonged to a community of Jews who were precursors of the Romaniot—the Judeo-Greek-speaking Jews who lived in the eastern Mediterranean before the influx of refugees from Spain in the 15th century. Ilanit Chernick reports:

The mosaic has rich geometric patterns and two Greek inscriptions, which identify the mosaic floor as belonging to a 4th-century-CE synagogue on the island. . . . “The Jewish community, which was involved in purple dyeing and tanning, was prosperous enough to establish a synagogue in 300-350 CE with a richly decorated mosaic floor,” [the group curating the exhibit] explained. “According to the inscriptions, Theodoros Archisynagogos built the synagogue from donations.”

While scholars are not entirely in agreement about the meaning of the term archisynagogos, it seems to have referred to the lay leader, and usually prime funder, of a synagogue. Chernick continues:

[The synagogue is] believed to have remained in use until the 7th century, when the community fled inland with the rest of the population because of threats and raids from the sea. “According to published sources, an inscription belonging to a medieval synagogue was also found in Paleochora, the town where the island population settled,” [the curators stated].

The mosaic was discovered by the German archaeologist Ludwig Ross in 1829. In 1928, the archaeologist Eleazar Sukenik, a Jew living in Mandatory Palestine, traveled to Aegina to study it. Several years later, in 1932, the American archaeologist Belle Mazur, under the guidance of the German archaeologist Franz Gabriel, [excavated the remainder of the synagogue].

While it is commendable that administrators of several universities finally called upon police to crack down on violent and disruptive anti-Israel protests, the actions they have taken may be insufficient. At Columbia, demonstrators reestablished their encampment on the main quad after it had been cleared by the police, and the university seems reluctant to use force again. The school also decided to hold classes remotely until the end of the semester. Such moves, whatever their merits, do nothing to fix the factors that allowed campuses to become hotbeds of pro-Hamas activism in the first place. The editors of National Review examine how things go to this point:

Since the 10/7 massacre, Columbia’s Jewish students have been forced to endure routine calls for their execution. It shouldn’t have taken the slaughter, rape, and brutalization of Israeli Jews to expose chants like “Globalize the intifada” and “Death to the Zionist state” as calls for violence, but the university refused to intervene on behalf of its besieged students. When an Israeli student was beaten with a stick outside Columbia’s library, it occasioned little soul-searching from faculty. Indeed, it served only as the impetus to establish an “Anti-Semitism Task Force,” which subsequently expressed “serious concerns” about the university’s commitment to enforcing its codes of conduct against anti-Semitic violators.

But little was done. Indeed, as late as last month the school served as host to speakers who praised the 10/7 attacks and even “hijacking airplanes” as “important tactics that the Palestinian resistance have engaged in.”

The school’s lackadaisical approach created a permission structure to menace and harass Jewish students, and that’s what happened. . . . Now is the time finally to do something about this kind of harassment and associated acts of trespass and disorder. Yale did the right thing when police cleared out an encampment [on Monday]. But Columbia remains a daily reminder of what happens when freaks and haters are allowed to impose their will on campus.