Martial Reportage and Archaeological Revelation

Photographer: Ariel Lowe Varges, American, 1890–1972
Discovery of the ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions by the 8th Battalion, Royal Scots Fusiliers whilst digging trenches on part of the Birdcage Line defences between the villages of Aivatli and Laina (ancient Lete),April 1916, (in the Collection of the Archaeological Museum of Thessaloniki), Photo date: 1916– Photo Credit: Imperial War Museums, UK https://www.iwm.org.uk/collections/item/object/205297459
The ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions (in the Collection of the Archaeological Museum of Thessaloniki), Photo date: 1916– Photo Credit: Imperial War Museums, UK https://www.iwm.org.uk/collections/item/object/205297460
Photographer: Ariel Lowe Varges, American, 1890–1972
Lieutenant Commander Ernest Gardiner R.N.V.R. working on the ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions, Photo date: 1916Photo Credit: Imperial War Museums, UK https://www.iwm.org.uk/collections/item/object/205265524

In the context of the WWI Salonika campaign (1915–1918), Ariel Lowe Varges’s lens captured more than just Allied operations, it also glimpsed the buried threads of the classical past emerging within the conflict zone. This dual resonance is movingly preserved in three photographs now held by the Imperial War Museums: one records the 1916 discovery of an ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions, another depicts the plaque itself, and a third shows Lieutenant Commander Ernest Gardiner, R.N.V.R., carefully examining its inscription. Together, these images form a unique bridge between Martial Reportage and Archaeological Revelation, testifying to how the upheaval of war could uncover, preserve, and even reframe fragments of history long concealed beneath the surface.

The photographs gain further significance when placed against the wider backdrop of the British Salonica Force’s archaeological work. Under the supervision of Gardiner, a professor at the University of London, systematic excavations were carried out at Karabournaki in Thessaloniki and at Tsaousitsa in Kilkis, revealing tombs and ancient artifacts. Initially stored in the White Tower, where one floor was converted into a “Museum of the British Force”, these finds were later transferred in 1918 to the army headquarters housed in the Papafio Orphanage. In 1919, the collection was shipped to the British Museum, where much of it remains today, though part of it was retained in Thessaloniki and is now held by the Archaeological Museum. Through Varges’s camera, the entanglement of military occupation, archaeological discovery, and cultural heritage are given rare visual form.

Among the finds made during this extraordinary phase of wartime archaeology was the marble memorial plaque of Manius Salarius Sabinus (Μάνιος Σαλάριος Σαβεῖνος), unearthed by the Royal Scottish Fusiliers near Liti in April 1916 while digging defensive trenches of the Birdcage Line. The inscription, dated to AD 121/122 under Hadrian, honors Sabinus, a wealthy landowner of Lete, possibly also a citizen of Thessaloniki, for his repeated generosity during times of famine, when he sold grain to both the local populace and the emperor’s troops at exceptionally low prices. The text itself preserves this civic gratitude in clear terms:

ἡ πόλις Μάνιον Σαλάριον Σαβεῖνον τὸν γυμνασίαρχον καὶ εὐεργέτην
ἐν [σι]-τηνδείαις πλειστάκις παραπεπρακότα τὰ σιτία
τοῖς στρατοῖς τοῦ κυρίου Καίσαρος ἐπ’ εὐτελεστάτοις τιμαῖς …

“The city [honors] Manius Salarius Sabinus, gymnasiarch and benefactor, who many times in times of grain-shortage sold grain to the armies of our lord Caesar at the very lowest prices …”

Praised as gymnasiarch and benefactor, he emerges from the inscription as a civic leader whose actions linked local welfare with imperial military needs. Initially stored in the improvised wartime museum of the White Tower, the plaque was fortunately retained in Greece after the dispersal of the British Salonica Force collection. Today it resides in the Archaeological Museum of Thessaloniki, illustrating how wartime excavations brought to light evidence of past shortages and civic benefaction, resonant with the conditions of Macedonia in the First World War.

The temporary exhibition “ARCHAEOLOGY BEHIND BATTLE LINES. In Thessaloniki during the turbulent years 1912-1922″ took place during the celebrations for the centenary of the city’s liberation and was incorporated into the A.M.Th. actions under the “Thessaloniki, Crossroads of cultures” programme of the Ministry of Culture, Thessaloniki Archaeological Museum, 24 November 2012 – 30 June 2014 https://www.amth.gr/en/exhibitions/temporary/archaeology-behind-battle-lines-thessaloniki-during-turbulent-years-1912-1922?utm_source=chatgpt.com 

Ariel Lowe Varges (1890–1972) was a pioneering American photographer and newsreel cameraman whose career spanned some of the most turbulent events of the early 20th century. Born in Chicago on June 11, 1890, he began as a photographer for the Chicago Examiner before joining William Randolph Hearst’s newspaper empire in New York around 1911. Among the first American still photographers to embrace motion picture cameras, Varges made his mark in 1914 when he filmed the Mexican War and soon after became the first foreign cameraman permitted to cover the war in Serbia, thanks to a connection with Sir Thomas Lipton.

During World War I, Varges served as an official cinematographer with the British Army, documenting campaigns in Salonika, the Middle East, and Mesopotamia. His vivid depictions of frontline conditions were instrumental in shaping how the war was seen by the public. For his contributions, he was made an honorary Member of the Order of the British Empire. After the war, he continued his globe-spanning career, becoming the first foreign cameraman to film Leon Trotsky and later covering conflicts in China and Ethiopia for Hearst newsreels. His adventurous assignments even included aerial cinematography over the pyramids with the Cairo–Baghdad Squadron.

By the 1950s, Varges had transitioned into a leadership role as head of the photographic laboratory for Hearst’s News of the Day newsreel program, retiring in 1952. He died on December 27, 1972, in Norwich, Connecticut, and was buried in Preston Cemetery. Remembered as a trailblazer in war cinematography and newsreel journalism, Varges helped shape modern visual reporting by bringing audiences closer than ever before to world events.

For a Student Activity, inspired by Ariel Lowe Varges’s photographs of the ancient marble memorial plaque praising the virtues of Manius Salarius Sabinus for his benefactions, please… check HERE!

Bibliography: chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/https://ikee.lib.auth.gr/record/286234/files/Xydopoulos%20Euergetes%20AWE.pdf?utm_source=chatgpt.com and https://shootingthegreatwar.blogspot.com/search?q=Ariel+Varges&fbclid=IwY2xjawL7xP1leHRuA2FlbQIxMABicmlkETEyS2dKa2lvV0dTbGFITmc4AR7QWbi9QnOpTIhSeUIPyCnh1r83OdC4VnOGI-z6re858Ge4s2B6A71idjyk1g_aem_z-xs-iAmzHAZK5lxukZcjw

Sosannah

Funerary Wall Painting with Sosannah and the Elders, early 5th century, Fresco, 170 x 127 cm, Museum of Byzantine Culture, Thessaloniki, Greece https://www.lifo.gr/culture/arxaiologia/oi-toihografies-sta-tafika-mnimeia-sto-moyseio-byzantinoy-politismoy-tis

In the quiet hush of a walled garden, Sosannah, a woman of rare beauty and deeper virtue, sought solitude beneath the sun. But hidden behind aged branches and envy-clouded eyes, two elders — judges of the people — watched with corrupted hearts. When the moment came and she was alone, they emerged, casting off the mask of piety to reveal their lust. They cornered her with a cruel choice: submit to their desire or face a false accusation that would cost her life. But Sosannah, steadfast and unshaken, chose honor over life, her silence a cry to the heavens. Dragged before the assembly and condemned by perjury, her fate seemed sealed — until Daniel, youthful and divinely stirred, rose with clarity and courage. Separating the liars, he unraveled their tale with the sharp blade of truth, exposing their deceit. Justice turned its gaze, and the elders, once revered, fell by the very law they had twisted. And Sosannah, radiant in her innocence, stood free — a testament to the power of virtue and the triumph of truth… https://bible.usccb.org/bible/daniel/13

The story of Sosannah stands as a powerful symbol for the Christian Church — a portrait of moral courage, spiritual integrity, and trust in divine justice. She embodies the faithful soul, or even the Church itself, called to remain pure amid a world of temptation, false judgment, and the abuse of authority. Her unwavering stance reflects the Church’s vocation: to uphold truth and righteousness, even when isolated or under threat. In a culture that often rewards compromise, Sosannah’s quiet strength challenges believers to hold fast to virtue, trusting in God’s unseen hand.

The figures surrounding her — the corrupt elders and the righteous Daniel — deepen the symbolism. They represent, respectively, the danger of distorted power within religious institutions and the hope of divine intervention through the voice of the just. For the Church today, Sosannah’s story is less about the drama of her trial and more about the enduring truth it reveals: that God sees the heart, hears the cry of the innocent, and will ultimately vindicate the faithful. In this, Sosannah becomes not just a heroine of the past, but a guide for the present — a reminder that holiness is resilient, and truth, though buried for a time, will rise.

The Biblical story has inspired countless artists across centuries, drawn to its rich emotional tension and symbolic depth. In Renaissance and Baroque art especially, painters such as Rembrandt, Artemisia Gentileschi, and Tintoretto depicted the moment of confrontation in Sosannah’s garden — a scene ripe with psychological complexity. While some early depictions emphasized her beauty and vulnerability, later interpretations, particularly by women artists like Gentileschi, focused on Sosannah’s distress, resistance, and the moral corruption of the elders. These artworks often served as visual meditations on virtue under siege, the misuse of authority, and the strength of conscience. Through gestures, gazes, and the contrast of light and shadow, artists explored not only a biblical narrative but a timeless human drama — inviting viewers to contemplate justice, dignity, and divine vindication.

Funerary Wall Painting with Sosannah and the Elders, early 5th century, Fresco, 170 x 127 cm, Museum of Byzantine Culture, Thessaloniki, Greece https://www.lifo.gr/culture/arxaiologia/oi-toihografies-sta-tafika-mnimeia-sto-moyseio-byzantinoy-politismoy-tis

My favourite rendition of Sosannah’s story lies within the Museum of Byzantine Culture in Thessaloniki. It is a remarkable early Christian fresco on the west wall of a barrel-vaulted grave, presenting the biblical story of Sosannah and the Elders with both symbolic power and refined artistry. There’s something deeply moving about how this familiar biblical story comes to life through the quiet beauty of early Christian art. The composition is split into two parts: the lower register features a delicate thorakion slab with small pillars topped by pinecones — a soft, almost architectural whisper — while the upper zone bursts with meaning. There stands Sosannah, praying with solemn grace, flanked by two men whose agitation betrays their guilt. She’s framed by tall cypress trees that bend inward, as if the natural world itself leans in to witness this moment of trial and courage. Her footsteps slightly beyond the slab, reaching toward the viewer, as if inviting us to stand with her.

This fresco, dating to the fifth century, is not only a masterful example of early Christian funerary art but also a theological statement. The theme of Sosannah’s unjust accusation and divine vindication was especially resonant during a time when the Christian Church was defining its identity against the backdrop of intense doctrinal disputes and heresies. In this context, Sosannah becomes an allegory for the Church itself—pure, persecuted, and ultimately defended by divine truth. The expressive detail, naturalistic rendering of garments and foliage, and vibrant use of colour distinguish this fresco as one of the finest examples of its kind, blending artistic grace with profound spiritual symbolism.

For a PowerPoint Presentation, titled Sosannah in Painting, please… Check HERE!

Bibliography: Heaven & Earth. Art of Byzantium from Greek Collections, Exhibition catalogue, A. Drandaki, D. Papanikola-Bakirtzi, A.Tourta (eds), Page 71 https://www.academia.edu/43062741/_Heaven_and_Earth_Art_of_Byzantium_from_Greek_Collections_Exhibition_catalogue_A_Drandaki_D_Papanikola_Bakirtzi_A_Tourta_eds_National_Gallery_of_Art_Washington_October_3_2013_March_2_2014_and_J_Paul_Getty_Museum_Los_Angeles_April_9_August_25_2014_Athens_2013_64_123_no_10_43