1980s; the ban on religion by the then Communist regime prevented them from further exploring what was already thought to be a religious site The subject matter of the exceptional mosaics found at the site suggested a Jewish past, leading to a joint project between archaeologists from the Institute of Archaeology in Tirana and the Hebrew University Institute of Archaeology in Jerusalem. According to archaeologists Gideon Foerster and Ehud Netzer of the Hebrew University of Jerusalem, “five stages were identified in the history of the site. In the two early stages fine mosaic pavements (2nd to 4th century), probably part of a private home, preceded the later synagogue and church. In the third stage several rooms were added, the largest of these containing a mosaic pavement representing in its centre a menorah flanked by a shofar (ram’s horn) and an etrog (citron), all symbols associated with Jewish festivals. Mosaic pavements also decorated the other rooms. A large basilical hall added in the last two stages of the history of the site (5th to 6th century) represents the heyday of the Jewish community of Anchiasmon (Onchesmos), the ancient name of Saranda.” In sixth century Venosa (in Italy) there are references to Jews hailing from Onchesmos, which was also called Anchiasmos. The synagogue in Onchesmos was supplanted by a Christian church in the sixth century. Medieval and Ottoman period In the 12th century, Benjamin of Tudela visited the area and recorded that there were Jews. In the thirteenth century, a Jewish community existed in Durrës and was employed in the salt trade. In Vlorë during 1426, the Ottomans supported the settlement of a Jewish community involved in mercantile activities. The Vlorë community underwent population growth in subsequent decades with Jews migrating from Corfu, Venetian ruled lands, Naples, France and the Iberian Peninsula. The Ottoman state settled Jewish expellees in Vlorë toward the latter part of the fifteenth century following their expulsion and arrival from Spain. The Spanish expulsions also resulted in the formation of a Jewish community in Ottoman Berat that consisted of 25 families between 1519–1520. In 1501 following the establishment of Ottoman rule, the Durrës Jewish community experienced population growth, as did the Jewish population in Elbasan and Lezhë. Ottoman censuses for 1506 and 1520 recorded the Jewish population as consisting of 528 families and some 2,600 people in Vlorë. The Jews of Vlorë were involved in trade and the