Professional Documents
Culture Documents
A. C. F. Collar
Abstract
iii
Contents
Abstract
ii
Contents
iii
acknowledgements
iv
List of maps
Abbreviations
vi
Introduction
1.
2.
30
3.
52
4.
70
6.
13
1
18
8
Epilogue
24
6
24
8
BIBLIOGRAPHY
32
7
iv
Acknowledgements
Working with the Classics and Ancient History staff and postgraduates
at Exeter has been a pleasure, my thanks to all of them, especially to
my office companions of the last year, Pauline Hanesworth, Gillian
Ramsey and Anna Blurtsyan, who have all offered helpful suggestions
and encouragement. My time at Exeter would have been far less
without Cassie Hague, Susannah Cornwall, Bee Taylor, Sandra
Lohmann, Sarah Lorimer and especially, my blood, Rebecca Catto. Their
support, brilliance and humour have kept me sane. Pete Vardon has
punctuated this year with adventure and misadventure, and has put up
with me in between. Finally, my enormous love and thanks go to my
family, for all their emotional, intellectual and financial support: my
mum, Alison Carter, for her patience, humour and unfailing belief in
me; my inspirational and hilarious sisters Beth and Clio; and my
wonderful and encouraging grandparents, Eileen and Leslie Carter.
Lastly, I thank my dad, Nigel Collar, for goading, challenge, and
argument, and for always reminding me of the value of knowledge for
its own sake. This is for him.
vi
List of Maps
12
5
12
6
12
7
12
8
12
9
13
0
18
1
Map 5b distribution
18
2
18
3
18
4
18
5
18
6
18
7
Map 6a distribution
24
1
24
2
24
3
24
4
24
5
viii
Abbreviations
Epigraphic Corpora
CCID
CIJ
CIL
IJO 1-3
JIGRE
JIWE
SEG
TAM
Other abbreviations
AA
AJA
AJP
AJS
AJSLL
APA
ASR
AW
BA
BMCR
CJZC
CQ
DM
American Antiquity
American Journal of Archaeology
American Journal of Philology
American Journal of Sociology
The American Journal of Semitic Languages and
Literatures
Transactions and Proceedings of the American
Philological Association
American Sociological Review
Antike Welt
Biblical Archaeologist
Bryn Mawr Classical Review
Corpus jdischer Zeugnisse aus der Cyrenaika
The Classical Quarterly
Damaszener Mitteilungen
ix
EA
HSCP
HThR
IM
JAOS
JECS
JJS
JPE
JQR
JRA
JRS
JSJ
JSS
JSSR
MA
MHR
NRSV
PNAS
RMP
SIAM
TLS
WA
ZPE
Epigraphica Anatolica
Harvard Studies in Classical Philology
Harvard Theological Review
Istanbuller Mitteilungen
Journal of the American Oriental Society
Journal of Early Christian Studies
Journal of Jewish Studies
Journal of Political Economy
The Jewish Quarterly Review
Journal of Roman Archaeology
Journal of Roman Studies
Journal for the Study of Judaism
Jewish Social Studies
Journal for the Scientific Study of Religion
Mediterraneaneo Antico
Mediterranean Historical Review
New Revised Standard Version
Proceedings of the National Academy of Sciences of the
United States of America
Reviews of Modern Physics
Society for Industrial and Applied Mathematics
Times Literary Supplement
World Archaeology
Zeitschrift fr Papyrologie und Epigraphik
Introduction
and
from
Scotland
to
southern
Egypt.
Under
this
physically present were the roads and bridges that were built to
facilitate the movement of the military, the accoutrements of the
military,
and
the
long-distance
communication
that
the
Empire
even
to
the
borders
with
Parthia,
brought
with
the
movements
spread
across
this
environment
with
The thesis essentially forms two parts. The first sets out the theoretical
frameworks that are being drawn on, questioned, and developed. The
second consists of an exploration of three case studies from the ancient
world and examines bodies of epigraphic evidence that show the
operation of three kinds of network military, ethnic, and religious.
and
anthropology
to
explain
the
properties
of
them
mathematically,
drawing
conclusions
about
the
social
of complexity
the title is the translation of the Hebrew name for God, El Elyon, the
cult has been associated with Judaism. There is a huge increase in
dedications to the cult during the second-third centuries AD, but the
inscriptions relating to the cult are often extremely brief. Instead of
focusing on this rather limited information contained in the inscriptions,
we can understand the cult as a totality from the distribution pattern of
its evidence, and show that it did not have a long-range diffusive
appeal. Mitchell made the connection of the cult with the god-fearers
theosebeis associated with the Jewish synagogues. This group of
people are often referred to in the literature, but appear quite
infrequently in the epigraphy in comparison with the cult of Theos
Hypsistos. If the epigraphic habit can be held solely responsible for the
increase in dedications to Theos Hypsistos, then why do the dedications
of the god-fearers not also increase at this time? I here take Mitchells
argument further, and suggest that the huge increase in the dedications
is not simply a reflection of the epigraphic habit, but rather that the cult
of Hypsistos was swelled by the god-fearers, as a result of the changes
happening within Judaism itself.
The use of networks and network theory offers a new and
rewarding method of analysing ancient historical subjects of innovation
and the spread of ideas. Although there are certainly some issues with
the approach that need further theorising and further application, I
hope that this thesis will demonstrate the potential and value of the
methodology.
Part i
theory
Chapte r 1.
Theoretical Framework. 1
Evolution, Networks, Innovation
Introduction
This chapter sets out several approaches to the study of innovation and
the transmission of innovation, and provides the theoretical framework
that will then be used to approach the spread of religious innovations in
the Roman Empire. The theories that will be examined here are drawn
from
number
of
disciplines:
biology,
physics,
mathematics,
means
there
point
of
commonality
between
all
these
theoretical
that
have
been
developed
in
physics,
sociology,
and
Van der Leeuw, S. E., and McGlade, J., eds., Time, Process, and Structured
Transformation in Archaeology, London: Routledge, 1997, p. 5.
3
Van der Leeuw and McGlade, Structured Transformation, p. 11.
10
Van der Leeuw, S. E., and Torrence, R., eds., Whats New? A closer look at the
process of innovation, London: Unwin Hyman, 1989.
5
Van der Leeuw, Torrence, Whats New?, p. 2
6
Van der Leeuw, Torrence, Whats New?, p. 5.
11
replica
of
its
own
particular
species.
Individual
ontogenetic
standard
evolutionary
thinking
that
biological
innovations
See Wilson, E. O., Consilience: The Unity of Knowledge, New York: Knopf, 1998, p.
137. For similar examples see also Maynard Smith, J., Shaping Life: Genes, Embryos
and Evolution, New Haven: Yale University Press, 1999.
8
Lewontin, R. C., Gene, Organism and Environment, in Cycles of Contingency:
Developmental Systems and Evolution, Oyama, S., Griffiths, R. D., and Gray, P. E.,
(eds.), Cambridge, Mass: MIT Press, 2001, p. 59.
9
There is not space to discuss this further here, but there is a discussion to be had
about whether natural selection is still appropriate to describe the situation of many
species teetering on the brink of extinction. Active hunting to extinction of species
over the past 300 years as a product of human global expansion; the present
anomalous dominance of our own species, and the transformation or destruction of
various environments by humans is actively obstructing the ability of other organisms
that share our environment to evolve. Can it really be argued that these animals,
birds, fish, plants, and human societies that are now extinct simply did not adapt
quickly enough to their changing environment?
12
resulting
from
the
adaptive
process.
Analogously,
the
disposes.12 Lewontins
Allen, P. M., Modelling innovation and change, in Van der Leeuw, S. E., and R.
Torrence, eds., What's New?: A Closer Look at the Process of Innovation, One World
Archaeology, London: Unwin Hyman, 1989, p. 271.
11
Gould, S. J., and Lewontin, R. C., The Spandrels of San Marco and the Panglossian
Paradigm: A Critique of the Adaptationist Programme, in Proceedings of the Royal
Society of London. Series B, Biological Sciences, Vol. 205, no. 1161, The Evolution of
Adaptation by Natural Selection, 1979, pp. 581-598.
12
Lewontin, Gene, p. 60.
13
Lewontin, Gene, p. 61.
13
every variant of biological life do not simply exist extrinsically from the
organisms that inhabit them: they are created by the animal themselves
as a consequence of their own life activities. 14 The environment of an
organism is determined by what that organism finds relevant:
organisms do not adapt to their environments; they construct them out
of the bits and pieces of the external world.15 In this conception of
evolution by natural selection, change is not simply a response to
external, uncontrollable factors. The oppressive notion of best fit is
sidelined: evolution becomes a mutually constructive dialectic between
organism and its environment.
14
15
an
endogenously
generated
transmissible
environment
[]
16
Nadel, S. F., The Theory of Social Structure, London: Cohen & West Ltd, 1957 p. 12,
quoting Parsons, T., Essays in Sociological Theory, pure and applied, Glencoe, Ill: Free
Press, 1949, p. 34.
25
Nadel, Social Structure, p. 16.
17
Phase transition
Network theory in mathematics derives from random graph theory.
Mathematicians have long known that on a randomly connected
network a phase transition between disconnection and connection
occurs when the network is connected enough for most of the nodes
to have joined up into clusters, with a few interconnecting links
between the clusters through the addition of a relatively small number
of new links. The result is the joining of these isolated groups into one
interconnected cluster, known as the giant component. 26 The network
undergoes a dramatic and sudden leap from one state to the other.
26
The normal component is the term for the set of nodes to which a node belongs,
i.e. its cluster, which nodes it is linked to. See Watts, D. J., Six Degrees: The Science
of a Connected Age, New York: Norton, 2003, p. 45-6.
18
of close-knit
19
global
network
phenomenon
that
arises
from
local
network
observed
weak
ties
to
be
extremely
powerful
at
29
Granovetter. M., The Strength of Weak Ties, AJS, vol. 78, no. 6, 1973, p. 1361.
Granovetter, Strength, p. 1371.
31
Granovetter, Strength, p. 1378.
32
See Granovetter, Strength; Watts, Degrees, p. 49.
33
The issue is more complex than presented here, as certain individuals especially in
the case of religious diffusion, missionaries who come into a community as a weak
tie may well possess a characteristic such as great charisma, knowledge, status, or
wealth which will make them more likely to be influential.
30
20
35
Shi, X., Adamic, L., Strauss, M., Networks of Strong Ties, published as arXiv:archive.condmat/0605279, at http://arxiv.org/abs/cond-mat/0605279, 2006, p. 1.
35
Shi et al, Strong, p. 2.
21
Power laws and restriction of power laws
An important development in understanding the spread of information
on networks resulted from the discovery of Reka Albert and AlbertLaszlo Barabsi that instead of following a normal distribution 36 when
plotted graphically, many real world networks are highly skewed. 37 The
majority of nodes are poorly connected, while a few have massive
connectivity (i.e. the network features people who know everybody,
particular airports, or huge cities). The resulting graph follows what is
known as a power law, which represents many small nodes coexisting
with a few very large ones. Power law networks have hubs, nodes that
are disproportionately well connected.
Albert and Barabsi discovered this network property by running
an experiment where the network could grow. They modelled their
growing network by starting with a small group of nodes, and added
new nodes one at a time. Each new node had two links with which it
could connect to the existing network, the more senior nodes. At each
moment all nodes have an equal chance to be linked to, resulting in a
clear advantage for the senior nodes. Indeed, apart from some rare
statistical fluctuations, the first nodes in Model A will be the richest,
since these nodes have had the longest time to collect links. 38 Their
developed model showed that hubs exist because of a combination of
growth and preferential attachment, i.e. the probability of a new node
joining to an existing node is proportional to the number of links that
node already has. A node attracts new links largely on the basis of
36
The line on the graph creates a curve indicative of the rule of the average i.e. very
few nodes, if any, have no connections, and very few nodes, if any, have an excessive
number of connections.
37
Albert, R., Barabsi, A.-L., Statistical mechanics of complex networks, RMP 74,
2002, pp. 4797.
38
Barabsi, A-L., Linked the new science of networks, Cambridge, MA: Perseus,
2002, p. 83.
22
already having links: part of the reason hubs exist is because they
attract more frequent connections.
Seniority within a network is one of the main reasons a node will
become a hub, but other aspects of identity are also factors, for
example, size, wealth, reputation, location, efficiency, or power, and all
of these are essentially chance variables. The chance variables
possessed by a node weight the network, causing the lock in of
fluctuations, which amplifies differences over time and can ossify a
network into a semi-static state.
Power laws have been found to occur frequently in many realworld situations, and are demonstrated, for example, by the distribution
of wealth, or the popularity of websites. However, human social
interactions are different and far subtler than any other kinds of
networks. Primarily, the limitations of peoples social contacts and
environments mean that they cannot necessarily choose to connect with
a hub. Additionally, they may not want to: the anthropologist Michael
Schnegg39 observed that reciprocity and the recollection of beneficial
past acts restrict the development of hubs and power laws in social
networks. This leads to the conclusion that in social networks,
maximum utility is not as important to most members as reciprocal
altruism and being fair as supported by biological data. 40 Blending
reciprocity and memory into transactions reproduces networks much
better correlated to the social world.41 This is not to say that hubs do
not exist in social networks. Rather, they exist, but their hub status
does not automatically mean they are universally powerful in attracting
links, as opposed to known nodes within a social setting, with which
there has been positive historical interaction. Hubs do however play an
important role in transmitting information over a network. In order to
understand how hubs function in different network situations, it is
39
Schnegg, M., Reciprocity and the Emergence of Power Laws in Social Networks,
published as arXiv:arch-ive.physics/0603005, at http://arxiv.org/abs/physics/0603005,
2006.
40
See Dawkins, Selfish Gene, pp. 183-88.
41
Schnegg, Reciprocity, p. 8.
23
in
analysing
information
transmission
than
physical
distance.42 Distance is not measured in just one way however, there are
many types geographical, social, professional every aspect of
identity can be a measure of distance. People use knowledge of the
identities of their local network to assess the best route the shortest
path through which to spread information known as directed search.
Stanley Milgrams letter sending experiment43 in the 1950s provided
evidence of the existence of short paths, and also that people are very
good at finding them. The multidimensional nature of social identity
means that social barriers can often be crossed in the process of
transmission of messages or ideas, and this allows the six degrees of
separation phenomenon to work.
A search for another node, person, group, or target, can be
conducted in two ways. First, one can conduct a broadcast search,
which shows no discrimination and where every neighbour of every
node is involved (which is how disease and computer viruses work),
with the effect of saturating the system. In a power law network, this
type of search is made easier because the chances of coming across a
high-degree node (i.e. a hub with many links) are high, as the
neighbours of the high-degree vertices [nodes] account for a significant
fraction of all the vertices in the network. On average, therefore, we
need only go a few steps along the chain before we find a vertex with a
42
24
neighbour that has the information we are looking for. 44 Second, one
can conduct a directed search, where a node uses the information it has
regarding the most suitable route in order to get to the node it wishes
to reach (the six degrees of separation method).
Viruses perform broadcast searches across the network in order
to spread themselves as far as possible. The directed search is the
intelligent search, where choices are made based upon knowledge of
nodal identity. People use knowledge of the identities of their local
network to assess the best route, the shortest path along which to
spread information. If knowledge of nodal identity can be used to seek
out the most powerful hub through which to spread information, the
search is likely to be even more successful.
When the nodes in a network that are vulnerable to a particular
innovation can be linked together through this process of search, they
form what is known as a percolating vulnerable cluster. The
percolating vulnerable cluster allows information to cascade across it.
It can encompass anything from a massive power failure following the
sabotage of a hub, to a fashion trend or a financial bubble. This can be
rapid, as with an out-of-nowhere success story, or slow, as with the
change of societal norms.
Information cascades, like phase transition in physics, are
demonstrated by the network as a whole displaying emergent or selforganising behaviour: when individuals stop acting like individuals and
behave as though part of an organised group. These cascades are selfperpetuating picking up new adherents largely on the strength of
having attracted previous ones. Hence, an initial shock can propagate
throughout a very large system, even when the shock itself is small. 45
In social networks, small shocks happen all the time, but the pandemic,
or massive information cascade is extremely rare. The system remains,
44
Newman, M., The structure and function of complex networks, in SIAM Review 45,
2003, p. 45.
45
Watts, Degrees, p. 206.
25
26
then they may not do so. Often, however, the threshold is much lower,
when there are fewer obvious differences between alternatives. It is at
this level that neighbourly influence is vital to an individuals decision
to switch, because small shocks lead to big shifts in mass behavior only
if people happen to be very close to the borderline between
alternatives.48 If an individual observes enough endorsement of a
particular choice by people around him, he is likely to change,
especially if those people are part of socially powerful relationships,
regarded as being of higher status, or known to have made good
decisions in the past.
These reactions are part of a problem solving mechanism, which
Herbert Simon49 in the 1950s described as bounded rationality.50
Rational behaviour is generally considered all human beings goal, but
cognitive constraints and lack of access to information restrict an
individuals ability to act completely rationally in all situations. A
number of externalities affect behaviour. These include, amongst
others, coercive externalities, the peer pressure of gangs, where
beliefs alter in response to the expressed beliefs of a majority of others,
and information externalities, where a decision is constrained by access
to knowledge.
If enough people surrounding an individual endorse a particular
choice, the individual in question is likely to switch. When an individual,
having observed the actions of those ahead of him, follow[s] the
behavior of the preceding individual without regard to his own
information,
51
27
Innovation: theory of adoption
There are differing degrees of susceptibility to innovation within a
population. The variance in thresholds creates a normal distribution,
the graph pattern discussed above in relation to power laws. There is a
particular point on the graph that forms the core of diffusion, the
tipping point:52 from 10 percent adoption to 20 percent adoption is
the heart of the diffusion process. After that point, it is often impossible
to stop the further diffusion of a new idea, even if one wished to do
so.53 Within a population, there will be a number of different types of
person, displaying differing degrees of susceptibility to innovation, and
this will be subject to change depending on the nature of the
innovation. In the 1960s, Rogers, in his discussion of the adoption of
technological and organisational innovation, identified five groups in
the population that have became the standard definitions for degrees of
susceptibility.54
Innovators. This group forms the first 2.5 percent of the
population.55 Their main characteristic is adventurousness. Interest in
new ideas leads them out of a local circle of peer networks and into
52
See Gladwell, M., The Tipping Point, Great Britain: Abacus, 2000, which explores
the phenomenon in various social situations.
53
Rogers, E., Diffusion of Innovations, fourth edition, New York: Free Press, 1995, p.
259.
54
These categories and social characteristics are drawn from mainly modern case
studies. There are some important differences that should be highlighted if they are to
be applied effectively to past societies. Aside from obvious differences such as speed
of communication and widespread permeation of the media, it is worth questioning
some aspects of the status of innovators: for example, financial independence, or
involvement in non-geographically based friendship circles. Intercommunication
between local communities might be a more useful model to think about for antiquity,
as might patronage of innovators by elites, or at least, technological innovation as an
indicator of prestige. However, aside from these minor points, it seems reasonable to
assume that the categories are broadly applicable to past society, although
identification of early adopting individuals, for example, may prove difficult. An
exception would be the apostle Paul, whose manipulation of his own networks and
active missions make him a clear opinion leader. See introduction to Barabsi, A-L,
Linked.
55
For a discussion of the method used for the percentage divisions, see Rogers,
Innovations, p. 262.
28
losses
from
an
unprofitable
innovation.
The
ability
to
29
traditionalists.
They
possess
almost
no
opinion
leadership.
Laggards are the most localite in their outlook of all adopter categories:
many are near-isolates in the social networks of their system. The point
of reference for the laggard is the past. Decisions are often made in
terms of what has been done previously, and these individuals interact
primarily with others who also have relatively traditional values.
Laggards tend to be suspicious of innovations and of change agents.
Their innovation-decision process is relatively lengthy, with adoption
and use lagging far behind awareness-knowledge of a new idea.60
This schematic model needs some modification if it is to
correspond to real situations. In reality innovators and laggards form
part of a continuous scale from awareness to adoption, suggesting that
the percentages are really only rough guides, and the categories may
need modification to apply to innovations in ideologies and beliefs.
Many factors affect an individuals position on the scale, including age,
education, environment, class, gender, religion and financial and social
status. It may also be that an individual will occupy different categories
in different situations, and depending on the nature of the innovation.
People also have varying degrees of trust in different sources of
information.
58
59
60
30
behaviour.
Socioeconomically,
some
of
the
Layton, R., Pellaport, in Van der Leeuw, S. E., and R. Torrence, eds., What's New?:
A Closer Look at the Process of Innovation, One World Archaeology, London: Unwin
Hyman, 1989, p. 48.
31
way
to
spread
information
through
network.
The
32
nodes boundary between maintaining the status quo and adopting the
innovation. If a node has more neighbours than its critical upper
degree, then it will be stable with respect to single neighbour
influences, and if not, it will be vulnerable. Variability of degree our
observation [] that some people have more friends or simply solicit
more opinions than others is therefore central to the stability of
individuals and consequently to the dynamics of cascades.64
An innovation can only spread if the innovators are connected to
unstable nodes, equivalent to early adopters: in Watts model, these are
nodes that will switch on if they have one active neighbour. The more
early adopters there are in a population, the more likely the innovation
is to cascade. The larger the connected cluster of early adopters in
which the innovation lands, the further it will spread. If the vulnerable
cluster that is hit by an innovation (that is, the cluster containing an
innovator) happens to percolate through the whole network, then the
innovation will trigger a global cascade.65 It is this, the percolating
vulnerable cluster of unstable nodes that makes global information
cascades possible.
In mathematics, nodes are more stable the more neighbours they
have because they are less likely to be influenced into adopting by just
one of them. So a highly connected node a hub will be the most
stable in a network. By definition, stable nodes cannot be included in a
vulnerable cluster, so that in mathematics, the vulnerable cluster needs
to percolate effectively in the absence of the most-connected nodes in
the network.66 This is deeply counter-intuitive, as it would be expected
that the hubs in a system to be the most useful to the percolation
process. This paradox will be examined further below.
Mathematically, cascades fail to occur for three reasons. First, if
no nodes threshold is low enough. In such cases, this might represent
no need for the innovation, or the innovation does not persuade.
64
65
66
33
does
activate
the
vulnerable
cluster
here,
the
high
connectivity means the entire network will follow and global cascade
occurs. It is important to note that because upper boundary nodes are
so well connected, it follows also that cascades are almost as likely to
be triggered by an individual with an average number of neighbours as
someone to whom many people pay attention [] being simply wellconnected is less important than being connected to individuals who
can be influenced easily.68
This means that to spread information at the upper boundary,
network connectivity is not as important as being connected to
individuals with a low threshold. Conversely, because nodes at the
lower boundary are vulnerable to neighbourly influence, highly
connected individuals are disproportionately effective in propagating
67
34
35
legitimisation
is
central
to
understanding
how
36
Spreading
religious
innovation:
horizontal
and
vertical
transmission
As noted by the cultural evolutionists in the earlier part of this chapter,
information spreads along both horizontal and vertical axes. Horizontal
transmission refers to the imitative process, by which Boyd and
Richerson suggest much of cultural change occurs; whereas vertical
transmission requires a depth of knowledge and experience, for
instance through conditioned learning,70 the culture inherited from
parents and lived environment. An individuals religious environment is
generally inherited.
There are two separate cases to be considered with regard to
religious innovation: first, the generation of a new religious movement,
and second, the adoption of an established religious movement by new
worshippers. The generation of a novel religious movement might well
result from horizontal imitation, but it will naturally ossify into a
format with a vertical transmission process, in much the same way as a
genetic mutation might be inherited and passed on through natural
selection. The conversion to a religious movement, whether recently or
immemorially established, is a more complex process, and it is this
subject that the next chapter will seek to address.
Chapte r 2.
Theoretical framework II: sociology of
religion
Religious Innovation & Conversion.
70
37
Introduction
This chapter moves the discussion of change specifically back into the
sphere of religion, and investigates the processes of innovation,
adoption and diffusion as they are understood in sociological terms.
Sociological research into the processes of conversion found in modern
religious movements forms a more grounded counterpoint to the
abstracted theories explored in the previous chapter. The core theory of
this chapter is the work of the sociologist of religion Rodney Stark and
his various co-authors, supplemented by re-assessments, critiques and
clarifications of their ideas and observations.
The central point of the chapter is that sociologists of religion can
go some way to explaining the processes of religious conversion (or
recruitment) and the success or failure of a religious movement
through an analysis of social interactions. Stark and Bainbridge 71 have
shown that although aspects of social status and background are
important to an individuals general receptiveness to new religious
movements, it is their social contacts their network which are
crucial to an individuals actual recruitment to a new religious
organisation. The basis for successful conversionist movements is
growth through social networks, through a structure of direct and
intimate interpersonal contacts. Most new religious movements fail
because they quickly become closed, or semiclosed networks. []
Successful
movements
discover
techniques
for
remaining
open
networks, able to reach out and into new adjacent social networks. 72
This does not mean that the values of the religious movement are
irrelevant, rather that an analysis that combines understanding the
71
Stark, R., and Bainbridge, W. S., Theory of Religion, New York: Peter Lang, 1987.
Stark, R., The Rise of Christianity, New Jersey: Princeton University Press, 1996, p.
20.
72
38
ideology and the social system gives a more rounded picture of the
spread, success or failure of religious movements.
This is essentially the same logic as that of the network theories
explored in the previous chapter. Rather than assuming the superior
quality of a religious stimulus that proves to be successful as a given
factor, recruitment to religious groups and their success should be
understood as a social process: the direct and intimate contacts in
peoples social networks the strong ties drive religious change.
Understanding
religious
innovation
and
conversion
from
this
39
73
40
the society and hatch a plot to overthrow the system. 75 Rewards are
distributed unevenly throughout society, and this is largely determined
by the personal characteristics of the actors. Third, the theory rests on
the presupposition inherent in rational-choice theory: that rational
beliefs and actions always display logical consistency and are explained
by reasons, whereas irrational beliefs and actions are inconsistent and
require explanation by causes.76 The observer cannot distinguish
between the rational or irrational beliefs internal to the actor that drive
an action: to the actor themselves, the action they choose to make is
rational. When an actor is called to defend an action that is radically at
variance with prevailing beliefs, the legitimisations chosen for it will
bring the action into compatibility with the environment. 77 The
reductionism of the theory also ignores the special status of religious
belief within conventional discourse and rationality. The belief in a
higher power, which is beyond rational explanation, means that
religious activity is not subject to the same rules and does not conform
to the same patterns as other forms of behaviour. With other forms of
activity, for example, economic behaviour, if a certain course of action is
unproductive, we abandon it in favour of something else, whereas this
is not the case in religious situations, for example, the increase in
prayer
in
times
of
distress,
even
though
those
prayers
are
41
The
modernist-atheist
notion
at
the
core
of
Stark
and
79
80
81
42
82
83
43
Compensators
Stark and Bainbridge argue that compensators are invented as a way
to substitute for the strongly desired reward: they are both a promise of
a future reward and an explanation for how to achieve it, and as such
they are treated and exchanged as if they were rewards. Stark and
Bainbridge make the assumption that humans will always prefer
rewards to compensators, and will try to exchange compensators for
rewards.84
From this, Stark and Bainbridge introduce religion. They argue
from their series of axioms and propositions that religion is a naturally
emerging phenomenon across all human societies. Their general
compensators, those that act as substitutes for clusters of rewards, or
for rewards of great scope or value, can be supported only by
supernatural explanations. Such general compensators are sought to
explain the many questions that humans have about their lives and
sufferings. Some of these difficult questions require a supernatural
answer, because with why questions, one is either condemned to
chance or fate. As Stark and Bainbridge write: to seek the purpose
of life is to demand that it have one. The word purpose is not
compatible with blind chance, but assumes the existence of intentions
or motives. These assume a consciousness. For the universe to have a
purpose, it must be directed by a conscious agent or agents.85
This idea of universal purpose distinguishes religion from magic,
and magic from science. Magic is used to explain or manipulate
specifics about the world; as opposed to the general questions to which
religion claims to offer answers. Magic can thus be empirically
evaluated and is adopted in societies lacking the means to test its
efficacy. The modern eras new god, science, answers general questions
84
85
44
86
Stark and Bainbridge, Theory, p. 41. This is not to suggest that science answers
why questions generally it offers answers to how questions. As Stephen Hawking
asked at the end of A Brief History of Time, the how of the universe have begun to be
answered, but the why is a question for philosophy.
87
Wallis and Bruce, Theory, Chapter Three, A Critique of the Stark-Bainbridge Theory
of Religion, p. 50-52.
88
Wallis and Bruce, Theory, p. 52.
89
Wallis and Bruce, Theory, p. 53.
90
Wallis and Bruce, Theory, p. 59.
45
rewards.
Religious
organisations
are
therefore
social
and
reinforcement,
and
the
fact
that
religious
of
religious
specialists.
What
about
those
religious
46
and their relationship with the Papacy) but this is not always the case.
To describe desire for religious leadership as either the preserve of the
already powerful or as driven by a functionalist desire for power or
status misses out many of the internal factors that draw people to these
positions, for example, compassion, desire to initiate social care or
repair, or simply a profound personal spirituality. While these feelings
are likely to find their expression in a religious norm, it does not hold
that the people who are religious specialists are motivated solely or
primarily by desire for power or status. This again highlights the
problem identified by Wallis and Bruce, that the sociologists need to
find an explanation in social function is contradicted by the reasons
given for his actions by the agent.
47
As defined by Johnson, B, On church and sect, ASR 28.4, 1963, pp. 539-549.
Stark and Bainbridge, Theory, p. 46.
Stark and Bainbridge, Theory, p. 131.
Stark and Bainbridge, Theory, p. 133.
Stark and Bainbridge, Theory, see p. 145-6.
48
rewards
and
negatively
associated
with
religious
religious
organisation
with
novel
beliefs
and
practices.
However, both cults and sects operate at high tension within their
surrounding social environment. Because they are deviant groups,
they represent a departure from the cultural norms in such a way as to
incur the imposition of extraordinary costs from those who maintain the
culture.104 They raise the costs of exchange across the boundaries of
that culture. As a result, deviant groups in high tension with their
cultural environment may incur punishment by the followers of the
norm, either by a conscious policy of imposing special costs upon the
100
49
Stark
Stark
Stark
Stark
and
and
and
and
Bainbridge,
Bainbridge,
Bainbridge,
Bainbridge,
Theory,
Theory,
Theory,
Theory,
p. 125.
p. 156
see p. 158-68.
see p. 168-78.
50
109
110
111
112
Stark
Stark
Stark
Stark
and
and
and
and
Bainbridge,
Bainbridge,
Bainbridge,
Bainbridge,
Theory,
Theory,
Theory,
Theory,
see p. 179-187.
see p. 185.
p. 187.
see p. 189.
51
Conversion, or recruitment
we
now
turn
to
the
process
of
conversion,
or
113
52
intensive
53
119
120
54
and
Stark
suggest
that
this
religious
problem-solving
55
but they are also extremely difficult to ascertain after the event and are
subject to retrospective editing. Furthermore, their usefulness in an
application of theory to the ancient world is severely limited. The last
three criteria are concerned with the external, social network factors
involved in conversion.
5) Affective bonds
Building relationships with the other members of the religious
organisation is the key for recruitment of new converts: as Stark and
Bainbridge put it, the development of valued new social relations with
members the affiliation process is essential. 123 Lofland and Stark
argue that people with few social relationships are more likely to be
open to any kind of new social exchange, and so more ready to accept
those that bring religious affiliation with them. In addition, if an
individuals closest and most valued social associates shift their
religious affiliation, the individual in question is quite likely to follow
suit.124
Snow
and
Phillips
research
supported
this
analysis
of
Stark
Stark
Snow
Snow
56
fully. However, the social ties of new members provide good new
avenues along which a religious movement can spread. The dichotomy
may be characterised as the decision between the maintenance of
insularity and the necessity of expansion.
7) Intensive intra-cult interaction
Lofland and Stark suggest that intensive interaction with group
members is necessary for the transition of the initiate to becoming a
full, devoted member of the religious movement. Snow and Phillips
observations fully support this, and they go on to suggest that intensive
interaction is perhaps the most important factor in the conversion
process once the prospect has been informed about and brought into
contact with the movement.127
Therefore, Snow and Phillips research supports certain aspects
of Lofland and Starks criteria namely, those that are concerned with
the importance of social relationships. This is because attempting to
reconstruct the set of internal feelings that converts experienced prior
to their joining a religious group is both difficult and fallible, whereas
understanding something of their social relationships is generally
easier. The most relevant conclusion here is that social networks are
shown to form a major part of the explanation for conversion and for
the growth of religious groups.
and
the
factors
that
might
make
them
individually
susceptible. However, there are also wider social factors that impact on
the religious environment and increase the likelihood of conversion.
These are, broadly: instability, class, and deprivation.
127
57
at
times
of
decreased
attachments,
investments
and
involvements that are manifest in close social networks. 128 These can
range from seasonal employment to bereavement or relocation. In
social network terms, people with decreased attachments can clearly be
viewed as unstable or vulnerable. Unstable individuals or families
could therefore be understood as viewing an investment in the relative
higher status available within the deviant group as worthwhile.
Class and deprivation, i.e., being a victim of unfair exchange
ratios, also have an effect on the likelihood of joining social movements,
whether religious or secular.129 In 20th Century America the upper and
middle classes have formed the core of the church going population.
They are more likely to support the religious status quo, because the
dominant religious group and the political state are interconnected, and
such groups are generally supportive of the political and social situation
as it stands. These observations suggest that those attracted to
deviant religious organisations should be largely drawn from the
socially powerless and deprived. This may be true for America, where
left-wing politics remains weak;130 but Stark showed that, by contrast,
128
58
cults
as
opposed
to
sects,
because
sects
generally
131
132
59
and fail, with religious innovation. Elites can also have wider ranging
social networks, making it easier for the cult to spread through them.133
both
through
intra-group
childbirth
and
through
the
60
135
136
61
Application to antiquity
62
Malkin, I., Networks and the Emergence of Greek Identity, MHR, 18, 2003, pp.
56-74.
138
Woolf, G., Becoming Roman: The Origins of Provincial Civilization in Gaul,
Cambridge: Cambridge University Press, 1998.
64
and
conversion
in
antiquity,
there
is
no
scope
for
identified
by
Stark
and
Bainbridge,
and
attempt
to
65
139
66
Chapte r 3.
Methodology: Networks in Archaeology.
Analytical models
Introduction
that
68
Mitchell, S., The Cult of Theos Hypsistos between Pagans, Jews, and Christians, in
Pagan Monotheism in Late Antiquity, Oxford: Clarendon Press, 1998, p. 99.
141
Stark, R., The Rise of Christianity, New Jersey: Princeton University Press, 1996, p.
20.
69
71
72
with
those
three
points
142
nearest
to
it,
and
these
73
144
Broodbank, Cyclades, p. 181. This is certainly an extremely useful starting point for
simulative network analysis; however, in developing the technique to apply to realworld data, it may be equally important to factor in knowledge of hierarchies, gravity
and centres.
145
Broodbank, Cyclades, p. 181-2.
74
although unless
75
sustaining
communities148
which
transcend
insular
148
149
76
method for overturning intuition, which may be false. 150 The PPA
illustrated areas of interest and anomalies in the ancient network,
which would not have always been intuitively predictable.
Broodbank therefore dismisses these inherent, nodal explanations
for network centrality that might be intuitively postulated: arable land,
mineral resources, or good harbours. He points out that specialisation
in response to agricultural poverty can be applied across most of the
Cyclades, that none of the major sites are close to mineral resources,
and in fact are often at some distance from these areas, and that good
harbours are largely irrelevant at this period because of the use of
canoes.151 Environmental determinism for the emergence of settlements
is
therefore
strongly
denied
as
causal
explanation.
Instead,
77
at
Tenos
was
suppressed
by
the
Chalandriani-Kastri
settlement, or alternatively that the centre for this part of the Cyclades
was consciously relocated to Syros. He reiterates that relocation would
not be for reasons internal to Syros, but rather explains it through the
visual control the position affords for the surrounding seascapes. What
Chalandriani-Kastri [] sought to control was not Syros or Keros, nor
neighbouring islands per se (they probably had little to do with the far
sides of Andros, Tenos and Mykonos, or Naxos, Amorgos and Ios), but
rather the maritime and coastal islandscapes, complete with their
traceries of peoples movements and other activities, that stretched out
in front of them.154 Psychological control as a factor in certain strategic
locations is highlighted convincingly as a result of this kind of network
analysis.
Another simulation miss was Agia Irini on Kea. However, this
site, situated close to the mainland Peloponnese, had a different
function within the interaction networks. Instead of being a locally
networked site, Agia Irini acted as a gateway into the Cyclades from the
mainland, forming a centre at an inter-regional scale. However, access
to and importance within different networks cannot explain the
analytical miss of Skarkos on Ios. This stands out as the only large
settlement that cannot be convincingly interpreted as a communication
hub. Combined with the doubts about its overall similarity to the other
major EB II sites, this strengthens the possibility that Skarkos was
153
154
78
emerged through
bottom-up
need
not
imply
that
these
centres
subsequently
confined
themselves to the scales of activity to which they owed their origins. 156
As a combined predictive-explanatory model, the simple technique of
the PPA helps to fill in data gaps and highlight potential areas of
interest.
Because of the different nature and different aims of my study,
some of the predictive elements of Broodbanks PPA are not relevant. I
am not attempting to simulate where we might look for new epigraphic
finds; rather, I am attempting to ascertain something of the connections
that led to the distribution patterns of religious data, i.e. the records of
individual religious choices, and why they were made. Of the three
methods Broodbank describes, the second is the therefore most
appropriate to my data: using real-world information. Although the
problems of discrepancy, accident of discovery, and the possibility for
reconfiguration are of course to be acknowledged, the amount of
available data still present a good opportunity for this application of
this real-world approach. One of the particularly useful observations
that Broodbank makes is that of the differing types of isolation:
remoteness and parochialism. These kinds of network configurations
will appear in my PPA analyses, and, because they will refer to actual
known data, highlight areas of interest in terms of the quality of the
155
156
79
157
Malkin, I., Networks and the Emergence of Greek identity, in MHR 18, 2003, pp.
56-74.
80
that creates the virtual centre. The more the connecting cables are
stretched, the stronger they become.158
Malkin
observes
that
the
experience
of
colonists
in
new
landscapes and environments, and the contact with new people and
languages led to the definition of what it was to be a colonist through
the recreation of known sacred landmarks and reproduction of certain
civic monuments. It was this cross-colonial fertilisation that began to
exemplify Greekness, and percolated back to the old so-called
centre,159 informing the creation of what and who was Greek and what
and who was non-Greek. He argues that these kinds of definitions were
needed to express the new hyper-ethno-linguistic identity that was
exemplified by the colonial experience. 160 The further use of mythology
and founding stories created an intellectual network that began to view
itself as of equivalent oldness in the colonies as in the metropoleis.161
One of the central observations Malkin makes is that the
direction of the flow on the network could and did change over time.
Initially, the interactions of mother city and colony were symbolically
cast
in
kinship
terms,
but
in
reality
the
multidirectional,
accumulating links are more significant than the true origins. 162 It is
the interactions on the network that build the identity of the nodes.
81
as
methodological
starting
point
for
understanding
archaeological phenomena.
Bentleys research is particularly focused on the phenomenon of
scale-free networks and the creation of power laws. He uses the model
of scale-free networks to identify power laws of inequality in Neolithic
Europe, and in the lengths of long barrows in southern England. He
plots the length of barrows, and argues that what can be seen is a curve
beginning with normal distribution, but having the graphic tail of a
power law. He uses this observation to argue the case that over time,
the rich seem to become richer with these Neolithic long barrows,
which suggest that status in Neolithic Wessex accumulated within a
scale-free network.165
An issue that might be raised here is Bentleys discovery of power
laws within many different environments: whilst it is helpful to be able
to discuss increasing inequality in a society, does it really count as a
power law when, for instance in the Neolithic barrow example, the
curve starts off following a different distribution? This does not mean
that the use of the model is not illuminating, just that care must be
taken in identifications and the conclusions that are drawn from them.
When a power law can be identified, Bentley concludes, it may offer an
insight into the transition to new forms of society, especially through
contact with other groups.166
164
165
166
82
More
relevant
here
is
Bentley
and
Maschners
work
on
an
approach
that
can
incorporate
contingency
and
Shennan170
that
implies
that
pottery
styles
were
copied
evolution,
we
may
need
to
place
more
emphasis
on
threshold
system
(Jensen
1998:126)
that
naturally
83
consequent events.172 They use the model as a useful one for describing
technological evolution, which tends to be a punctuated process.
Thresholds and low-level interactions are key to this kind of transition.
Both of these explanations for the phenomenon of sudden religious
change can be found in antiquity, and will be examined in my own case
studies.
physical
and
relational
dimensions
of
regional
interaction
and
to
argue
that
the
interactions
themselves
might
84
We have seen that network theory (in various forms) can be applied to
the spread of certain phenomena in the ancient world, but none of
these is religious, even in a broad definition. The combination of
network analytical techniques with those of the sociology of religion is
therefore an important augmentation to this subject.
The development of powerful computing technologies has made
possible analyses of datasets that were previously prohibitively large.
There are, however, some problems with the application of network
theory to archaeological data. Bentley admits that the identification of
network connections in the archaeological record is much more
challenging than with modern data, and that we have no hope of
quantifying them with the degree of detail possible in graph-theoretical
models or for modern datasets such as for co-authors. Nonetheless,
they existed, and the small world and scale-free network model still
175
85
habit
of
the
first-second
centuries
AD,
the
active
manipulation of the network, and the structures that formed part of the
Roman Empire, including global features such as the Imperial cult or
the trappings of universal civilisation, architectural uniformities and
civic institutions, such as bath-houses.
86
to the rest of the population, going some way to explaining the variation
in the habit over time. In the earlier periods of the Empire, status was
more coveted and more of a privilege, and as such, records of it were
part of an agenda of self-aggrandizement linked to the mode of
expression through memorialisation. Meyer argues that this trend
varied across the Empire, and the East was apparently less concerned
with expressions of Roman citizenship and status, although Mitchell
notes that the relative rarity of Roman citizenship in eastern cities
probably indicates that it was still a genuine privilege, especially in the
first century AD.180 Following the granting of universal Roman
citizenship by Caracalla in AD 212, the status value of that citizenship
diminished considerably, and the marking of it in epitaphic form
apparently declined.181 A secondary aspect of the increased volume of
epigraphic monuments is the implication that a larger proportion of the
population could read them.
87
State Mission
The coercive power of the Roman state is another dimension of network
manipulation that is relevant to understanding the real world situation.
The centralisation of control of taxes and laws, among other trappings
of Imperial governance, imposes a hierarchical structure onto the
environment. When the manipulation of the network by a centralised
power becomes too strong, the ability of the network to be freely
dynamic is limited. As Stark and Bainbridge pointed out (see Chapter
Two), when religion and state join forces, their combined power to
manipulate the environment is hugely increased.
The Roman Imperial cult is a good example of a widely distributed
cultic phenomenon, centrally driven by a state mission to create a
level of respect and obedience to the Roman leadership, manifest in
religious form. It also served to formulate a dialogue of patronage and
mutual benefit on the provinces, and as a tool of the Empire acted as an
imposing reminder of the might of the Emperor and Roman ideals.
Whether or not people actually believed that the Emperor was a god is
almost entirely arbitrary they may well have done. The refusal of early
182
Barabsi, Linked.
88
Part ii
application
89
Chapte r 4.
The Cult of Jupiter Dolichenus.
Military networks on the edges of empire
Introduction
In this chapter the cult of Jupiter Dolichenus is used as a test case for
the diffusion of innovative cults across the Roman Empire within the
milieu of polytheism. The aim is to illuminate the role military networks
play in cult transmission. Through an assessment of the epigraphic
evidence and the pattern it forms, combined with the diffusion over
time, something can be understood about the connections between
people who worshipped Jupiter Dolichenus, where and why they
adopted the cult, and the factors involved.
The Roman cult of Jupiter Dolichenus is distributed widely across
the western empire, especially along the northern frontiers in Germania
and Britannia, like other oriental deities such as Mithras or the Dea
Syria. This patterning of the evidence alone implies that Jupiter
Dolichenus is a different manifestation from the Bronze and Iron Age
forms of the deity from which he descends; but a brief examination of
the origins and forms of the cult and historical developments in Syria
prior
to
the
Roman
conquest
will
deepen
the
picture
of
the
Cumont, F., Oriental Religions in Roman Paganism, New York: Dover Publications,
1956 (originally published 1911); Merlat, P., Rpertoire des inscriptions et monuments
90
these suggestions and proposes instead that the cult was diffused via
the military network of the officer class. The analysis of the epigraphic
material on its own terms shows that the traditional suggestions for the
spread of the cult are inadequate, and demonstrates the mobility of the
officers in the Roman army. Following this, network analyses are used
to visualise the evidence and support this hypothesis, beginning with a
Proximal Point Analysis (PPA) and then mapping the cult development
over time through four PPA networks in chunks of fifty years.
Finally, an investigation of the role of priests and the militarycivilian interface adds depth to understanding of the spaces, both
physical and cognitive, for cults in Roman military society, and the
interaction between military and civilian on the borders of the Roman
Empire.
Origins
This section locates the origins of the cult of Jupiter Dolichenus within
an intellectual and religious framework. Jupiter Dolichenus is the name
given to the Roman manifestation of the Near Eastern storm god from
the town of Doliche, now in southeast Turkey. The plurality of sky-storm
deities of the region were known variously in different earlier periods
and places as Adad (Early Bronze Age Mesopotamian), Hadad (BronzeIron Age Semitic), Teshub (Bronze Age Hurrian/Hittite), Tarhunzas
(Bronze-Iron Age Luwian), or Baal Shamin (Bronze Age Semitic). It is
not suggested that these deities were identical, or syncretised by the
people who worshipped them, rather that there is an observable
regional theme of an all-powerful weather deity, whose individual
characteristics blend with and differentiate from each other in multiple
figures du culte de Jupiter Dolichenus, Paris: P. Geuthner, 1951; Speidel, M, The
Religion of Iuppiter Dolichenus in the Roman Army, EPRO 63: Leiden, 1978.
91
Millar, F., The Roman Near East, Cambridge, Mass: Harvard University Press,
1993, p. 244.
185
Bunnens, G., The storm god in Northern Syria and Southern Anatolia from Hadad
of Aleppo to Jupiter Dolichenus, in Hutter, M., and Hutter-Braunsar, S., eds. Offizielle
Religion, locale Kulte und individuelle Religiositt, AOAT 318, 2004, p. 65.
92
and
pre-Hellenistic,
and
has
been
interpreted
as
93
there had
been genuine
decreased inhabitation
of
the
Millar, F., The Problem of Hellenistic Syria, in Kuhrt, A., Sherwin-White, S., eds.,
Hellenism in the East, London: Duckworth, 1987, pp. 110-133.
194
Lyonnet, achmnide, p. 143.
195
Fuensanta, J. Gil, Chavet, P, Birecik achmnide et lage du fer IIIB dans le sud-est
anatolien, in P. Briant, ed., Larchologie de lempire achmnide: Nouvelles
recherches, Persika 6, Paris: De Boccard, 2005, p. 152.
196
Grainger, Syria, p. 26.
197
Millar, Syria, p. 126.
198
Mazzoni, S., Temples in the City and the Countryside: New Trends in the Iron Age
Syria, DM 13, 2002, pp. 89-99.
94
95
Jupiter, and the affixing of the Dolichenus epithet makes it clear that
the site of Doliche, as opposed to Aleppo or Hierapolis, was the local
focus for the Romans in the region. What reasons were there for this?
96
Doliche
The town of Doliche, about 10km north of the modern Turkish city of
Gaziantep, could have been one of the four cities of Commagene
mentioned in an inscription on a bridge in the north of Commagene
built during the reign of Septimius Severus.203 Hellenistic-Roman
Doliche was situated between the important centres of Edessa, Harran,
Samosata and Antioch and major roads passed through it, as indicated
by the Roman milestones from the area.204 In the valleys to the north of
the town, two Roman bridges also indicate the direction of the roads
leading to Samosata, probably an important Commagenian city and site
of the later Roman legionary fortress for XVI Flavia Firma.205 Remains
of the Hellenistic-Roman town are seen in the quarries, the double cave
Mithraia, and various Latin and Greek inscriptions and architectural
fragments. There are two surviving rock-cut churches, and the town
was a bishopric until the 11th century AD.
The sanctuary to the god who became known as Jupiter
Dolichenus206 was located on the summit of Dlk Baba Tepesi, a
prominent hill c. 1211m high, to the south of the town of Doliche. The
hill is visible for at least 20km in every direction, and from some places,
for example, the Roman temple at Ksk in the hills to the northeast, this
distance is closer to 50km. It is possible to see the Tepe from the citadel
of Aleppo,207 and, on a clear day, one can see from the hill itself the
distinctive sanctuary-tumulus of Nemrud Dag, c. 150km away to the
northeast.
203
Butcher, Kevin, Roman Syria and the Near East, London: The British Museum
Press, 2003, p. 114.
204
See also the Tabula Peutingeriana.
205
Knox MElderry, R., The Legions of the Euphrates Frontier, CQ, vol. 3, no. 1, Jan
1909, pp. 44-53.
206
The site has been under excavation since 2001 by a German team from the
Forschungsstelle Asia Minor at the Universitt Mnster, under the direction of Prof.
Dr. Engelbert Winter. My thanks are due to them for allowing me to participate in the
excavation. See excavation reports: Blmer, M., and Winter, E., Der Dlk Baba
Tepesi bei Doliche und das Heiligtum des Iupiter Dolichenus (Vorbericht 1, 2), IM 55,
56, 2005, 2006.
207
See photograph on p. 74 of Gonella et al, Die Zitadelle von Aleppo und der Tempel
des Wettergottes: neue Forschungen und Entdeckungen, Mnster: Rhema, 2005.
97
Knowledge about the exact Iron Age use of the site is limited,
however. It is clear that it was significant during this period, as a large
number of Iron Age seals have been found, and an Achaemenid bulls
head capital reused within a later context confirms monumental preHellenistic architecture. An Iron Age ash deposit c. 1.5m thick,
containing enormous quantities of animal bones, 208 could be interpreted
as the remains of a festival similar to the spring fire-festival at
Hierapolis described in passage 49 in Lucians De Dea Syria:
They cut down tall trees and set them up in the court, and after
that they bring goats and sheep and other live animals and hang
them from the trees; together with them are birds and clothes
and gold and silver objects. Everything once complete, they carry
the offerings round the trees and set fire to them: the whole lot
immediately go up in flames. Many people come to this festival
from Syria and all the surrounding countries, and they all bring
their own offerings and have standards fashioned in similitude.209
It is known from inscriptions that an annual holocaust took place
in April for Bel at Palmyra, and at Harran in the medieval period, 210 so it
is not unreasonable to extrapolate that a similarly large sacrificial
festival took place on the hill at Doliche. This testifies to the supposedly
diminished rural population being committed to their local religious
cults during this period. There is no evidence for Bronze Age use of the
site,211 and if this really is the case, as it seems, then there is a question
as to when and why the hill was chosen as a suitable site for this cult.
Had there been a location that was abandoned after the Bronze Age
destructions, or was this an entirely new cult centre? Was it simply a
local temple, or did it form part of a cultic network?
The existence of the Hellenistic-Roman temple is confirmed from
the quantities of monumental architecture sculptural fragments of
208
98
Early iconography
There is great diversity and complexity in the Bronze and Iron Age
depictions of the various manifestations of the storm god, as Hadad,
Teshub or Tarhunzas, shifting across regions and times. Some general
observations that can be made across all these is that he is most often
bearded with long hair, with a crown, conical headdress or cap, and
wears an Egyptianising kilt or a so-called oriental robe, i.e. non-Greek
style tunic and trousers. Distinctions in type have been argued for
through the presence or absence of horns on the conical headdress. 213
Generally, his attributes are an axe, and either a thunderbolt or a long
staff/spear with foliate end. Representations from Doliche and the
surrounding area show the god on the back of a bull, 214 holding a
212
Sprengling, M., Shahpuhr I, the Great on the Kaabah of Zoroaster, AJSLL, vol. 57,
no. 4, October 1940, pp. 341-429.
213
Bunnens, G., The storm god in Northern Syria and Southern Anatolia from Hadad
of Aleppo to Jupiter Dolichenus, in Hutter, M., and Hutter-Braunsar, S., eds. Offizielle
Religion, locale Kulte und individuelle Religiositt, AOAT 318, 2004.
214
The few extant representations of the storm god Baal from the Canaanite Late
Bronze and Iron Age I periods (c. 1500-1000 BC) do not show him with a bull, he
99
that
Atargatis
gradually
became
more
important
as
either stands alone, often in a smiting stance, or on seals and amulets he is sometimes
depicted as standing on a lion or horse see Cornelius, I., The Iconography of the
Canaanite Gods Reshef and Baal, Orbis Biblicus et Orientalis 140, Gttingen:
University Press Fribourg Switzerland, 1994, and Novk, Arameans, p. 256. By
contrast, the Hittite Teshub, and the Iron Age Hadad of Aleppo are represented on the
back of a bull and/or two mountain deities, or ascending a bull- drawn chariot. The
connection of the storm deity with the bull has been argued persuasively by Novk to
relate to the syncretism of the moon god with the storm god during the post-Hittite
Aramaean period see Novk, Arameans, p. 256.
215
This has usually been interpreted as a solar disc, but Novk argues, it could also be
taken as a lunar symbol, showing the crescent of the new moon and the disc of the
full moon. Novk, Arameans, p. 256.
216
Deighton, H. J., The Weather-God in Hittite Anatolia, Oxford: BAR International
Series 143, 1982.
217
Drijvers, H. J. W., Cults and Beliefs at Edessa, Leiden: Brill, 1980, p. 95-6.
100
101
There is no iron in Doliche itself. On the history and importance of iron production
in Commagene from the Hittite period onwards, see Roesch, K., Kommagene das
Land ubi ferrum nascitur, in AW, 6, 1975, pp. 15-17.
222
Sanders, C. S., Jupiter Dolichenus, JAOS, vol. 23, 1902, pp. 84-92.
102
the cult must have possessed an intrinsic appeal, at least for other
Orientals.223
He goes on to argue that this intrinsic appeal was the theology of
the cult. He then attempts to reconstruct something of what this
theology might have entailed, and his main point is that the presence of
other deities both iconographically and in dedications proves the
existence of a Dolichenian Pantheon.
It is true that Jupiter Dolichenus was sometimes paired with Juno
Dolichena, and this makes a superficial theological link to the wellknown partnership of Hadad and Atargatis in Syria. The cult of
Atargatis as the Dea Syria spread in a similarly profound fashion across
the western Empire, her consort Hadad subjugated. Unlike the
Atargatis/Hadad partnership at Hierapolis, and in a similar way to the
spread of the cult of the Dea Syria alone, in the Roman Dolichenian
Diaspora, Jupiter is dominant, if Juno is shown at all. When she is, she
wears a long dress and cloak or veil, holding both a mirror or poppy
seed
head,
and
staff,
and
occasionally
peacock.
She
is
Speidel, Dolichenus, p. 8.
See especially the newly discovered stele of the god and goddess, mentioned above.
103
225
Speidel, Dolichenus, p. 23
See Winter, E., Die Grabung auf dem Dlk Baba Tepesi, in PATRIS PANTROFOS
KOMMAGHNH, Neue Funde und Forschungen zwischen Taurus und Euphrat, Asia
Minor Studien, Band 60, Bonn: Habelt, 2008.
227
See Blmer, Winter, Dlk, p. 197. The discovery at the site of images of the
goddess with both lions and deer may be relevant to the role of Juno Dolichena, but
this is not the place for a detailed discussion of this issue.
228
Speidel, Dolichenus, p. 24.
226
104
The
cult
of
Jupiter
Dolichenus
in
the
Roman
world
is
found
All references to the body of material pertaining to the cult of Jupiter Dolichenus
come from Hrig, M., and Schwertheim, E., Corpus Cultus Iovi Dolicheni (CCID),
tudes prliminaires aux religions orientales dans lEmpire romain, Leiden: Brill,
1987.
230
Schwertheim, E., Iupiter Dolichenus, der Zeus von Doliche und der
kommagenische Knigskult, in Studien zum antiken Kleinasien: Friedrich Karl Drner
105
106
god. If this is the case, or unless there is something missing from the
interpretation of the earlier storm god type, then it highlights the
Roman transformation from his earlier manifestations, as the Bronze
and Iron Age storm god is not explicitly martial.236
Speidel responded by arguing that the military aspect of the cult
had been overstated, and that less than two in five of the cults
inscriptions mention soldiers.237 My updated total is c. 121/430 using
military terms of any sort, and a further 48 probably connected to the
military via immediate context or inference, amounting to c. 169/430.
Military dedications therefore still account for roughly two in five
pieces of evidence; Speidel concluded that hardly more than half the
dedications come from the military.238 His wording is negatively
phrased to support his point: because much of the hinterland of
Noricum, the Pannonias, the Moesias and Dacia, as well as Italy,
Dalmatia and Thrace were largely free from garrisons; 239 the civilian
aspect of the cult had been overlooked. By rectifying the dichotomy that
previous scholars had seen between military and civilian worshippers,
Speidel argued that defining the cult of Dolichenus as a military cult is
in opposition to the evidence. The cults success with the military was
therefore not because it was simple, but precisely because it offered
more to its military followers than just protection and victory, who
followed as complex a creed as the civilians.240
Aspects of both these arguments are true. There was a definite
transformation of the deity for the Roman audience; and there is no
division between what soldiers and civilians believed. With these
statements of earlier scholars in mind, I here re-approach the evidence
with the aim of understanding what the transformation of the deity
236
Although the stele from Tell Ahmar (c. 8th century BC) is dedicated to Tarhunzas as
god of the army (see Bunnens, G., A New Luwian Stele and the cult of the Storm God
at Til Barsib-Masuwari, Peeters: Louvain, 2006). My thanks to Michael Blmer for
bringing this to my attention.
237
Speidel, Dolichenus, p. 11, n. 35. Merlat counted 80/264, Speidel 97/254.
238
Speidel, Dolichenus, p. 39.
239
Speidel, Dolichenus, p. 38.
240
Speidel, Dolichenus, p. 11.
107
entailed, and how the cult diffused so widely and swiftly. The ideology
and nature of the god has always been identified as the central factor
for understanding the reasons for the cults popularity. Drawing on the
conclusions made by sociologists of religion detailed in Chapter 2, and
given that nothing is known about the cultic theology or ideology for
Jupiter Dolichenus, I here shift the explanation given for the adoption of
or conversion to the cult away from the intrinsic value of the god
towards an approach that understands this as a social process, relating
to status and established communication networks. To make sense of
the diffusion pattern, the focus here is not the nature of the god himself,
but the networks that facilitated the spread of his worship.
I show here that the cult diffused across a military network that
was already in position. The generally homogeneous depictions of the
god as well as the relatively short time period in which the diffusion
took place can be described as the activation of a network the cult
travelled in a coherent and unified form through established social
networks. The people who adopted the worship of the deity were
already in place, forming an open system of communication who were
they, and what did they have in common? When, and why did they
choose Jupiter Dolichenus? Can the cult patterning inform the
interpreter about the centralisation of the cult form, or is the pattern
reflective of peoples social networks?
The role of ethnic groups, i.e. Syrians, and the role of
occupational groups, i.e. traders, will both also be further investigated.
I expect to find that the role of traders in the diffusion of the cult was
negligible, as in social terms, traders are naturally on the outside of the
strong-tie social networks that need to be infiltrated in order to spread
a new religious belief. Syrians, who were themselves traders as well as
soldiers and priests, may prove to be more powerful in the dynamics of
the cult transmission. Where possible from the epigraphy, observations
about the different kinds of roles played by Syrians, and the varying
degrees of influence these had will be explored.
108
Military Status: the army and civilians
The military cult diffusion can be thought of in terms of relative status.
It has been supposed that the cult travelled to the west via Syrian
recruits and regiments who continued to worship their traditional local
god within their new social context of the Roman army, or was adopted
by legions serving in the region of Doliche who took it back with them
to the west.
In Syria itself, the Syrian soldiers serving there presumably
continued their worship of Hadad/Dolichenus as before. As local men
who knew the land, the people, and the language, they may have had an
element of status within the ordinary ranks of the army. It is likely that
local men were also appointed to the officer class for the same reasons.
Non-Syrian soldiers and officers on campaign in the region or stationed
near Doliche would have been exposed to the cult of a Jupiter-type god,
both through their Syrian colleagues and because the temple exerted a
level
of
dominance
in
the
landscape.
The
name
of
Zeus
religious
movements
pass
through
strong-tie
social
at such speed, and across the Roman Empire to such profundity. As men
of higher status to start with have considerable influence over their
subordinates, it might be expected that the cult would filter down to the
lower status soldiers also. If this hypothesis were correct, then it would
be expected to find large numbers of officer class military men, for
example, centurions, represented in the epigraphic evidence, as well as
some dedications by lower status military men. The presence of Syrian
recruits or legions would be expected to play an important role earlier
in the diffusion, but tail off as the movement gathered adherents. The
cult had priests, but their function and offices are largely unknown. It
may be that if a continued Syrian presence is found, it will be in the
administering of the cult.
Dedications with no explicit indication of a military connection by
my count total 257/430, well over half. However, some of these simply
have no inscription at all, military or otherwise, and many of them are
found in close proximity to the military dedications and military zones.
It may be that many of the civilians represented in the evidence are
actually invisibly connected with the military i.e. as partners (only
after Septimius Severus as legitimate wives) and families of the
soldiers.241
This transmission to the non-immediate family civilian populations
near the army occupied territory can also be explained through relative
social status. The hypothesis for a military-to-civilian diffused cult
involves understanding the status of the soldiers and officers as a
special and clearly delineated sub-group within a frontier setting. The
relationship of locals to the occupying army was undoubtedly complex,
with the obvious likelihood of hostility as well as compliance. The
members of the army would, however, have been in possession of
higher status, simply through being the arm of the state: in control of
the land, the taxes, and requiring huge quantities of physical support.
241
The ban on marriage for serving soldiers was created by Augustus and dissolved by
Septimius Severus in AD 197. See Phang, S. E., The Marriage of Roman Soldiers (13
BC AD 235). Law and Family in the Imperial Army, Leiden: Brill, 2001, p. 3.
110
Issues
Some important caveats to add here are concerned with the nature of
epigraphic evidence.
242
112
Epigraphic Analysis
This dedication has been included in the corpus for Dolichenus on the strength of
its form only. I suggest that it does not belong here, and should be considered
alongside the cult evidence for Theos Hypsistos, see chapter 6.
113
Aside from these definite dedications, three other bronze hands have been found,
uninscribed and without clear iconography, that may relate to the cult of Jupiter
Dolichenus. They come from Dacia (CCID 171), Thrace (CCID 53; 55), and Pannonia
Inferior (CCID 189).
245
It has been suggested by my colleague, M. Blmer (Mnster) that the triangle
might represent the top of the semeion of Atargatis, linking the Dolichenus cult more
strongly with that of Hadad/Atargatis at Hierapolis. They are generally interpreted as
functioning as cultic standard-tops, to be carried on a pole in procession or stood in a
particular place of worship, perhaps the sign of Dolichenus mentioned in an
inscription from Dura Europus (CCID 39).
246
Much of Speidels argument for the so-called Dolichenian pantheon rests on the
iconography on the triangles.
114
but generally do not survive.247 Men with clear military links dedicated
all the votives from Nida. By contrast, the votives from Mauer-an-derUrl
are
notable
for
the
extremely
high
proportion
of
women
See the hoard of silver leaves from Vichy dedicated to Jupiter Sabasius, in Moore,
C. H., The Distribution of Oriental Cults in the Gauls and the Germanies, APA, vol.
38, 1907, p. 117.
248
Uninscribed dedications without a useful context are unhelpful in the following
analysis. They will however be included in the assessment the pattern of the evidence,
in the section on network analysis.
115
119
soldiers were recruited to the legion at this time. 249 X Fretensis was
based in Judaea and Syria and had been involved in other campaigns in
the area. It was this legion that destroyed Qumran, and besieged
Jerusalem, Machaerus and Masada, before being stationed in Jerusalem
following the Jewish war. XVI Flavia was formed from the disgraced XVI
Gallica, and sent to the eastern provinces as punishment by Vespasian.
After being involved in Trajans campaigns, Hadrian sent it to
Samosata. XXX Ulpia Victrix was raised by Trajan c. AD 100 to fight in
the Dacian wars. It was based in Dacia, although it is likely that part of
the legion participated in the Parthian campaigns.
Most of the inscriptions dedicated by members of these legions
are, however, dated much later than the period of Trajans wars: all the
dedications by III Augusta date to the third century (CCID 615; 616;
621-624; 626; 627; 630); a dedication by X Fretensis is found between
167-180 (CCID 138); XVI Flavia in 211 (CCID 32); and two inscriptions
of XXX Ulpia Victrix, dating from 211, (CCID 547); and 228 (CCID
541). It is implausible that the participation of these legions in Trajans
campaign can have had any influence on these cult dedications, some a
century later.
There are four inscriptions of I Adiutrix, three from the
Dolichenum
in
Brigetio,
the
legions
camp,
and
another
from
Pollard, N., Soldiers, Cities and Civilians in Roman Syria, Ann Arbor: The University
of Michigan Press, 2000, p. 117.
120
legions did not adopt the cult of Jupiter Dolichenus while on Trajans
campaigns, and alternative campaigns or explanations must be sought.
The one inscription that might plausibly have a connection with
this campaign is mentioned above the dedication from Lambaesis
dating to AD 125 of the temple to Dolichenus by the legatus pro
praetore Sextus Iulius Maior, a senator from Nysa on the river
Maeander in Asia. Although there is no explicit mention of his legion, it
must be III Augusta. It is not necessarily improbable to hypothesise that
he encountered the cult of Doliche while leading a vexillatio of another
legion in the east when he was more junior, dedicating the temple a
decade later.
The Bar Kokhba revolt 132-135
Four legions that dedicate to Dolichenus are known to have taken part
in suppressing the Bar Kokhba revolt in Judaea: III Cyrenaica, X
Fretensis, X Gemina and XI Claudia. III Cyrenaica was in Alexandria,
used in campaigns in the region against the Parthians, and the Jewish
wars of 66-70 before its involvement in Bar Kokhba. X Fretensis had
been heavily involved in the fighting in Judaea, and was stationed in
Jerusalem. X Gemina was in Germania Inferior until AD 103 before
moving to Aquincum and then Vindobona in Pannonia, where it
remained until the fifth century. Vexillationes of the legion were
involved in Bar Kokhba. XI Claudia was in Brigetio until AD 104, before
moving to Durostorum in Moesia Inferior, where it remained until the
fifth century. Some vexillationes took part in quelling the Bar Kokhba
revolt.
Both the inscriptions for III Cyrenaica are from the Esquiline
Dolichenum and date from 191, too late to reasonably make a case for
connection with Bar Kokhba. Likewise, the dedication by the member of
X Fretensis in Dacia dates from between 167-180 (CCID 138), also too
late. Similarly, the five inscriptions of X Gemina, from Pannonia
Superior and the Esquiline Dolichenum in Rome: two are un- or broadly
121
dated to the second century (CCID 222; 277), but the other three date
between 180-218 (CCID 223; 270; 415), also too late to reconstruct a
plausible connection with involvement in Bar Kokhba. The only
dedication of XI Claudia is undated (LAnne Epigraphique 2001,
1733).
As well as the fact that the dates of the dedications are too far
removed from the legions involvement in the campaign, it is also
unlikely that quashing the Bar Kokhba rebellion played any part in the
diffusion of the cult of Dolichenus, simply because Judaea is some way
from the north Syrian homeland of the cult. It is possible that legions
may have marched through the region of Doliche en route, but it seems
implausible to speculate that the cult would have had time to transmit
during a relatively short stay.250
Lucius Verus Parthian expedition 161-167
The campaigns of Lucius Verus against Parthia are a more likely
candidate for how the military might have been exposed to the cult in
its homeland, as it is precisely at this period that the dedications begin
to increase dramatically. Supporting this, seven legions who make
Dolichenus dedications are known to have been involved: II Adiutrix, III
Cyrenaica, IIII Flavia, V Macedonica, X Gemina, XIIII Gemina, and XVI
Flavia. II Adiutrix was based in Aquincum after Trajans Dacian wars,
and vexillationes were involved in the campaigns of Lucius Verus. III
Cyrenaica was based in Egypt, and had served in the region on previous
occasions. IIII Flavia was in Moesia Superior and had fought in Trajans
Dacian wars, before being involved in Lucius Verus campaigns. V
Macedonica returned to Moesia in AD 71 after successes against the
Parthians and in the Jewish wars. Trajan used it in his Dacian wars,
before Lucius Verus took it on his Parthian campaigns. The legion
afterwards returned to Porolissum. X Gemina was in Pannonia until the
fifth century, with vexillationes taking part in Verus wars. XIIII Gemina
250
122
123
124
The four dedications of I Adiutrix are all too early to have been
affected by these wars, being either undated, broadly dated to the
second half of the second century (CCID 253; 241; 242), or precisely
to 191 (CCID 538). One inscription mentions II Italica, from Virunum
(Zollfeld) and dates to the second half of the third century (CCID 342).
This is too long a time gap to propose a direct link between the eastern
campaigns and the cult presence, moreover, the altar was found in a
building tentatively identified as a Dolichenum, testifying to the cults
presence at an earlier date. Two inscriptions by members of VIII
Augusta are known, both dated prior to these campaigns (CCID 538;
539). The inscription of XI Claudia is undated (LAnne Epigraphique
2001, 1733), but is from Novae, the headquarters of I Italica, the
legion they fought alongside against Pescennius Niger. However, this
dedication may not relate to this period at all, and reflects instead the
communications that existed between geographically close camps. The
two inscriptions of XIIII Gemina have been discussed above, neither
dated to a period that could associate the cult with the eastern
campaigns, and moreover, a Dolichenum is attested in Carnuntum by
the period of Antoninus Pius.
Two of the four inscriptions of I Italica are too early, being dated
to 139-161 (LAnne Epigraphique 1998, 1156; 1158); but the other
two may not be. One from Novae, the legions headquarters, is dated
broadly to the second-third century (CCID 74), and one from
Dionysopolis in Moesia, is dated precisely to 214 (CCID 71), and may
result from engagement in Septimius Severus campaigns. Likewise, the
one inscription of I Parthica dates from 206, found in Obernburg, was
given by a vexillatio of XXII Primigenia that were led by a centurion of I
Parthica (CCID 537). As the dedication is by the soldiers of XXII
Primigenia themselves, it has little to do with I Parthicas involvement
in Septimius campaigns, although if the centurion were Syrian, which
is not unlikely given the date of the inscription and his legions genesis,
then he may have been an adherent of the cult in its place of origin who
125
See Pollard, N., The Roman army as total institution in the Near East?, The
Roman Army in the East, ed. D. Kennedy, JRA supplementary series no. 18, Ann Arbor:
JRA, 1996, p. 222.
126
account for the adoption and spread of the cult of Jupiter Dolichenus in
the west, as a large proportion of the dedications are dated to the end
of the second century and beginning of the third. Caracalla and Gordion
used I Adiutrix, whose base was in Brigetio in Pannonia. The
Dolichenum there was established by the end of the second century,
before these campaigns; and the other dedication by this legion from
Aschaffenburg dates from 191 (CCID 538). Caracalla also used III
Cyrenaica, but both the dedications associated with this legion are also
from 191 (CCID 408; 409). The only legion that dedicates to
Dolichenus and that took part in the campaigns of Alexander Severus is
XXX Ulpia Victrix. However, that members of this unit picked the cult
up in Syria can be immediately discounted, as both dedications date
from before the campaign (CCID 547; 541). Gordian III also used II
Adiutrix and possibly XXII Primigenia. II Adiutrix was based in
Aquincum with vexillationes used against the Sassanids, however, the
one dedication to Dolichenus, found in Aquincum, is undated (see
above). XXII Primigenia was based in Mogontiacum in Germania
Superior, remaining there until around the third century. Vexillationes
also helped build the Antonine Wall. All five of the dedications by this
legion are dated prior to their involvement with the campaigns in the
east (CCID 508; 524; 531; 536; 537).
It is clear from this analysis that there is very little in the
evidence to support the notion that the cult of Jupiter Dolichenus was
picked up by soldiers engaged in any of the eastern campaigns. In this
case, there must be other reasons to account for its diffusion through
these various legions. The other central explanation given has been the
presence of Syrian recruits bringing the cult with them from their
homeland, which will be examined next.
127
Asia,
that
in
Dacia
there
were
two
or
three
cohortes
128
147;
152;
160;
162),
plausibly
connected
to
strong
129
130
219. III Gallica was on duty in Syria, but is not mentioned in any
Dolichenus dedication. There was a temple to Dolichenus in Lambaesis
from 125, and so these potentially Syrian members of the legion a
century later can be discounted as genuine forces in the adoption of the
cult here.
Another
man
probably
from
Syrian
Antioch
is
Flavius
evidence
for
the
cult
should
be
in
Dacia
(II
Flavia
132
257
133
See Irby-Massie, G. L., Military Religion in Roman Britain, Leiden: Brill, 1999,
Catalogue no. 395, p. 278.
134
With all of the traditional explanations for the success of the cult of
Jupiter Dolichenus in the west proving to be untenable or unlikely, what
then can account for its popularity and the profundity of its diffusion?
What does the exponential rise in dedications from c. 160 onwards
represent? The epigraphic habit of course must be remembered, but I
suggest here that the enormous success of the cult at this time can be
understood as an information cascade the activation of a military
network that was already established.
carry orders, since the recipient could have questioned him about
the generals intentions.259
It is reasonable to assume that the communications network of
the army consisted of middle-ranking officers, and that this class of
soldier were regularly moving between legions and across the Empire.
As early as 1907, Clifford Moore noted that the role of officers in the
diffusion of cults was important referring to a dedication to Jupiter
Sabasius, he observes that the place of the dedicators origin, the
colony Emona in Pannonia, shows how a centurion, transferred from
one province to another, might be an important agent in the diffusion of
foreign cults.260
An overview of the epigraphic material illuminates this argument
further. There are twenty-four known centurions that dedicate to Jupiter
Dolichenus, two of which seem to have had a connection to the
Praetorian Guard. There are also fourteen prefects, five signiferi, five
tribunes, five beneficarii, three legati propraetores and one general.
There are also two primipili, five miles, eight optiones, five veterans of
unspecified rank, and two custodians of the armoury. It is clear that the
overwhelming majority of the dedicants from the military inscriptions
are men of middling-high status. Although there are foot soldiers and
veterans of unspecified rank, by far the largest social group is that of
centurions, prefects, and tribunes. There are in addition a number of
men with special status: signiferi, aquiliferi, primipili and a dux ripae,
the commander of the river Euphrates border. Although as previously
mentioned there is an issue concerning the disposable income
necessary
for
inscribed
dedications,
the
evidence
provides
an
259
Goldsworthy, A. K., The Roman Army at War 100 BC-AD 200, Oxford: Clarendon
Press, 1996, p. 123-4.
260
Moore, Oriental Cults, p. 116.
136
based
in
the
provincial
capital
at
Mogontiacum.
261
Fourteen other inscriptions were also found in Carnuntum; the town as a cult
centre will be discussed in greater detail below.
262
Or, according to CIL, in 159.
139
(CCID 449). Iulia Concordia is on the route between the frontier and
Rome, and this inscription supports the suggestion that it was the
officers taking information between the generals and Rome. The more
local interactions of the troops in Moesia are shown by an undated
relief dedicated by a member of XI Claudia that was found in Novae,
headquarters of I Italica (LAnne Epigraphique 2001, 1733).
Dura Europus as a Euphrates frontier town received dedications
by legions from elsewhere: a member of XVI Flavia, based in Samosata
(CCID 32), in 211, and by Aurelius Theoteknos of IIII Scythica (CCID
35), who were at Zeugma.
North Africa also provides examples of the movement of highstatus officials. A man who was both prefect of cohors II Hamiorum and
praepositus of a
vexillatio
of III
considerable distance away in Lambaesis gave an altar dating from 210211 in Thanadassa (CCID 616). In Lambaesis itself, the legatus Sextus
Iulius Maior, who dedicated the temple there in 125, was a native of
Asia Minor (CCID 620); there is also later evidence of international
links, in the dedication from post-253 by Tiberius Memmius, son of
Tiberius Palatina Ulpianus Roma, (i.e. of the Palatini tribe in Rome),
who was prefect of the cohort II Civium Romanorum and also tribune of
III Augusta. In addition, his wife has a Greek name, Veratia Athenais
(CCID 622).
The summation of this evidence is that the officer class of the
Roman army dedicating to Jupiter Dolichenus were highly physically
mobile, supporting the suggestion that it was these men who were
instrumental in carrying the cult of Jupiter Dolichenus to the far
reaches of the Roman Empire. Because their interaction network is
almost completely invisible, these inscriptions provide important proof
that
communication
and
travel
by
this
group
of
people
was
141
142
143
and so suggests potential routes that might have brought the cult to
them. The find at Isca Silurum, for example, is quite likely to have a
connection
with
the
military
cult
on
Hadrians
Wall;
likewise
Misenensis
(CCID
440;
441).
The
complete
lack
of
connectivity between the two areas prompts the suggestion that there
were two separate routes for the cult diffusion and adoption in Italy
from the military frontiers in the north, and via naval connections with
the Classis Praetoria Misenensis in the south, perhaps bolstered by
eastern immigrants to Rome and the region.
The main body of the rest of the network is tightly integrated, and
follows, with very few deviations, the geographical features of the
northern frontier, concentrated in particular on the Danube and Rhine
valleys. The mountainous interiors of the Alps, Dalmatia and Thrace
present themselves as a clear obstacle to the cult transmission, and it is
noteworthy that although this analysis has no geographical costs or
directionality included, the network resulting from the positions of the
find spots implies geographical barriers. More importantly however,
these barriers were also social plenty of people lived in these regions,
but they were not exposed to the cult because they did not interact with
the people who transmitted it, showing these mountainous regions to
be socially as well as geographically isolated. Religious innovation
moved through receptive social space: highlighted by the cults success
in the mountains of Dacia. This represents, superficially, as equally
inaccessible geography as Dalmatia or the Alps, but the cult was
instead profoundly popular, thanks to the presence of the Roman army.
The network of the evidence follows the military frontiers of the
Rhine, Danube and northern Britannia, with particularly tight clusters
round the legionary base camp at Mogontiacum and Hadrians Wall.
These network formations represent a level of internal isolation, where
interaction is very introspective, and perhaps implies a very rapid
adoption. In the case of Germania Superior, the evidence supports this
claim of rapid, faddish adoption, with the greatest number of
146
the
extraordinary
increase
in
cult
dedications.
What
is
of
Dura
connections
with
the
Europus,
western
but
does
network,
not
gain
unsurprising
any
further
given
the
Blmer, M., Facella, M., Ein Weihrelief fr Iupiter Dolichenus aus der Nekropole
von Perrhe, PATRIS PANTROFOS KOMMAGHNH, Neue Funde und Forschungen
zwischen Taurus und Euphrat, Asia Minor Studien, Band 60, Bonn: Habelt, 2008, pp.
189-200.
150
151
Centres of diffusion
Three places were highlighted in the network analysis as centres of
diffusion, because they appear early in the evidence: Apulum in Dacia,
and Carnuntum and Praetorium Latobicorum in Pannonia Superior. The
evidence supports Apulum and Carnuntum as correctly identified, but
Praetorium Latobicorum is a network miss, and an alternative regional
centre at Virunum is suggested.
Apulum was base camp for XIII Gemina when Dacia was under
Roman control, and appears in the evidence in the period of Antoninus
Pius (CCID 151), where Jupiter Dolichenus is addressed with the
phrase, nato ubi ferrum exoritur, born where iron springs forth,
thought to refer to the iron-rich Taurus mountains. A total of five
inscriptions are known. XIII Gemina is implied in CCID 155 and 156,
and explicitly mentioned in 154, given by the Syrian priest Flavius
Barhadados on behalf of the legion. The god of Commagene and a priest
of Antioch (perhaps the same Flavius Barhadados?) are mentioned in
CCID 152; and Syrian traders dedicated CCID 153. These pieces of
evidence make both strong Syrian and military connections, and as the
cohort II Flavia Commagenorum are known from Dacia, it makes it
reasonable to support the network identification of Apulum as a place
for cross-fertilisation of religious ideas and a regional centre of the cult
of Jupiter Dolichenus.
Carnuntum was base camp for XIIII Gemina and a Dolichenum is
known from the evidence by the period of Hadrian (CCID 217). The
town was a major redistribution point, situated on the Danube and as
the end point of the overland Aquileia-Carnuntum route. 264 Sixteen
dedications come from Carnuntum, eleven from the Dolichenum in the
civilian quarter of the city. However, explicitly military inscriptions
come from both the civilian city (CCID 222; 223) and the legionary
264
Fulford, M., Territorial Expansion and the Roman Empire, in WA, vol. 23, no. 3,
1992.
152
(CCID 232), suggesting that the division of the two areas is somewhat
arbitrary, and that soldiers and civilians intermingled freely in
Carnuntum.
Two dedications were given by military men not of XIIII Gemina:
CCID 223, given by a centurion of X Gemina and CCID 222, given by a
centurion of XIII Gemina, previously of X Gemina. XIII Gemina was at
this time based in Apulum, a considerable distance away, implying that
this man retained strong ties both to his old legion and old temple.
These dedications support the notion implied by the network analysis
that the Dolichenum in Carnuntum was an important inter-regional cult
centre, and this assertion is backed up by the Oriental priests
Antiochus and Marinus known from CCID 229. Many other priests
are also known here, but do not have any obvious Syrian connections
(CCID 219; 220; 221), and CCID 221 also mentions a Greek scribe,
Zosimus, which suggests the presence of native Greek speakers in
Carnuntum. It could be hypothesised that the town, as an established
place of interaction between civilian and military, was also a place
where the more esoteric aspects of the cult were discussed and
expounded by priests of the cult from both east and west. The role of
priests of Dolichenus will be discussed in further detail below.
Three dedications have been found in Praetorium Latobicorum,
and although the worship of Dolichenus was established early here a
beneficarius of XIIII Gemina donated in AD 138 (CCID 275) it does
not appear to have been a major centre of diffusion. The other two
inscriptions make no explicit military connections, but three men who
donated
to
Jupiter
Dolichenus
and
Jupiter
Heliopolitanus
call
154
twenty-four times. Just under half (forty-one) of all the priests known
are of oriental background, twenty-four with explicitly Syrian or Semitic
names, and seventeen with Greek names. Only six of this total also
makes a connection to the military. A further forty-five known priests
reveal no information about their ethnicity, and only seven of these
make an explicit connection with the army.
It is clear that there was a high number of Orientals or Syrians in
the priesthood, suggesting that within the cult of Dolichenus, cult
officials were religious specialists with a connection to the region of
Doliche or to Syria, imported to administer the cult on the frontiers.
However, the presence of an equal number of men without explicitly
Oriental names or links suggests also that non-Syrians were accepted
into the priesthood, and trained on the job or in situ by the established
priests. The relatively high number of triads or dyads of priests support
this interpretation: in a number of cases, a non-Oriental name will
appear alongside Syrians or Greeks (CCID 60; 61; 77; 207; 371; 408).
In all cases, the connections with the army are very infrequent,
implying
that
priests
were
separate
class.
However,
cult
of
the
cult
were
regularly
transported
or
transporting
themselves to the west from Syria and the eastern provinces for the
purpose of administration of the cult. They presumably formed a
regularly communicating network of religious brethren of Jupiter
Dolichenus, but that this was not an entirely Oriental preserve. The
numbers of non-Oriental names, coupled with the gaps in the evidence
for priests and Syrians in the northern provinces, combine to suggest
firstly, that non-Orientals were trained in the priesthood of Dolichenus
and secondly, that in some areas, the distinction between religious
official and ordinary worshipper may have been considerably more
blurred.
these areas show that most are closely connected to military contexts,
for example, the close interactions between military and civilian in
Carnuntum, discussed above.
Dedications by women are an obvious example of the inclusion of
civilians within the cult. However, although the cult of Dolichenus was
apparently more inclusive than the cult of Mithras, female dedicants
are still infrequent: the votives from Mauer-an-der-Url; the lone cult
dedication from Belgia (LAnne Epigraphique 2002, 1011); the two
women whose dedications constitute the finds from Trieste (CCID 445,
446); and Magunna, who gave an altar in Blatobulgium in Britannia
(CCID 555). It is generally the case that where women are found in the
dedications, it is within a familial structure either as wives, mothers or
daughters.
Serving soldiers were not allowed to marry until the time of
Septimius Severus, and the paucity of native named women in the
evidence Claudius Rufinuss wife, Octavia Comsilla in Virunum (CCID
331); Magunna in Blatobulgium (CCID 555); and Matugena in Maueran-der-Url (CCID 314) confirms that, although plenty of relationships
between native women and military men must have existed, these
relationships were not formalised. The women from the rest of the
family dedications generally have ordinary Roman names; although
occasionally Greek or Oriental names are attested, Veratia Athenais in
Lambaesis, (CCID 622); Marina in Mauer-an-der-Url (CCID 305); and
Apollonia in Sucidava in Dacia (CCID 176).
The local civilian populations would have been engaged in
providing the necessities for the conquering armies food, building
materials, clothing and equipment. There is some evidence of the
supply chain that existed to provide the peripheries of the empire with
this support from the core, for example, grain from Egypt, or oil from
Baetica.267 Much of the armys supplies must have been sourced locally,
as tax in kind for the empire. Civic decurions that may have been
267
157
This chapter has shown that the traditional explanations for the success
of the cult of Jupiter Dolichenus within the military and in the west are
not sufficient. Understanding the adoption of the cult as a social
process driven by social networks, by contrast, allows the evidence to
be viewed from a different angle, and supports the interpretation that
this particular innovative religious movement was transmitted swiftly
across a network of military officials. The evidence suggests also that
the cult came to a sudden end. Can this same network explain the
reasons for this?
160
Restitutor
Orbis
in
273.271
Diocletians
appointment
of
Boardman, J., Griffin, J., Murray, O., eds., The Roman World, Oxford: Oxford
University Press, 1986, p. 443.
269
Cary, M., Scullard, H. H., A History of Rome, 2nd Edition, London: Macmillan Press,
1975, p. 508.
270
Cary, Rome, p. 509.
271
See Cary, Rome, p. 509-516.
161
162
273
163
Chapte r 5.
The Jewish Diaspora.
Ethnic networks and the activation of Jewish
identity
Introduction
as
an
occasional
supplement.275
The
epigraphic
evidence
Diaspora,
highlighting
centrality
and
isolation
from
the
Rutgers, L. V., The Hidden Heritage of Diaspora Judaism, Leuven: Peeters, 1998, p.
31-41.
275
The literature has been noted to be widely varying in reliability as evidence:
ranging from Josephus exaggerated claims for the legal status of Alexandrian Jews to
the conceivably Jewish nomenclature in summary papyri fragments.
132
Diaspora, and if this is the case, then it is suggested that this same
phenomenon of information cascade may be instructive when thinking
about the rise of Christianity.
276
Although the varying populations across the Roman Empire may not have had a
dominant ethnicity, there were dominant cultural aspects.
277
See Collins, J. J., Between Athens and Jerusalem, New York: The Crossroad
Publishing Company, 1986, p. 8, following L. Festinger, A Theory of Cognitive
Dissonance, Evanston, Ill., and White Plains, N.Y.: Row, Peterson & Co., 1957.
133
the Jewish settlers and for their various neighbours in the Roman
Empire.
The aspects of Jewish identity most likely to cause dissonance
would have been those most difficult to reconcile with Roman life. This
included both practical social issues such as food prohibitions,
circumcision, Sabbath observance, and family values, and theological
issues such as belief in one abstract, aniconic God. These aspects of
Jewish religious or cultural practice are then taken as markers
representing Jewishness. While it is true that the real picture of the
Jewish Diaspora is far more subtle than this simplistic labelling allows,
it is these socio-religious aspects of Judaism that became its indicators,
and so it is these that allow a modern observer to attempt to
reconstruct the situations of Jews in the Graeco-Roman world.
Schrer, E., The history of the Jewish People in the Age of Jesus Christ, vol. III.i,
revised version: Vermes, E., Millar, F., Goodman, M., Edinburgh: T & T Clark, 1986, p.
5. All references to Schrer hereafter are to the revised edition of the text, marked as
Schrer2.
134
135
understood
as an illustration
of Irad Malkins
elegant
established
communities.284
Although
he
allows
for
the
Malkin, I., Networks and the Emergence of Greek Identity, in MHR 18, 2003, pp.
56-74.
283
Josephus, Ant. 14. His quotation of a letter at 12.147-53 records the transportation
of 2000 Jewish families to fortresses and strategic places in Phrygia and Lydia, who
were given land and permitted to live by their own laws. The authenticity of the
documents Josephus uses has been questioned, and it may be that this letter was an
apologetic document penned by Jews themselves. Barclay, J. M. G., Jews in the
Mediterranean Diaspora, Berkeley & Los Angeles: University of California Press,
1996, pp. 260-262.
284
Letter of Aristeas, 12-14.
285
Collins, Jerusalem, p. 3.
286
Lightstone, J. N., Migration (Forced and Voluntary), Communication and the
Transformation of Judaism in the Greco-Roman Period: Prolegomena, paper given at
the CSBS meeting, 2006, p. 2.
287
Schrer2, History, vol. I, p. 553.
136
Aspects of Diaspora
This section briefly examines aspects of Jewish culture that were
potential
sources
of
disconnect
or
interest
between
Diaspora
Collins, Jerusalem, p. 7.
Collins, Jerusalem, p. 143.
137
138
and
culture
cannot
have
been
considered
as
entirely
139
gatherings for prayer and study where the community and the faith was
kept alive,295 indicates that this was a natural result of dispersion.
Irad Malkin has argued that distance creates the virtual
centre296 in his analysis of the beginnings of a universal notion of
Greekness and a recognisable Greek identity during the colonisations
of the Archaic period. It has been forcefully argued by Niehr 297 that this
post-exilic period during which the second Temple was rebuilt was
marked by the fundamental development of the central notion of
Judaism as an aniconic faith. He claims that the destruction of the first
Temple also involved the destruction of the cult statue of YHWH, and
that various O.T. books, Psalms in particular, make (somewhat
obfuscated) reference to this statue. For example, at Dt. 4:12, 15, the
visibility of the face of God is denied, you saw no form. This, Niehr
argues, reflects the fact that the actual statue, the physical face of
God, had been destroyed. If this supposedly central tenet of Judaism
took shape only during this later period, and as a response to the
destruction of an earlier cult form, then it is reasonable to assume that
other aspects of Jewish identity were also created as a response to
destruction and exile, supporting Malkins theory of the importance of
distance in the creation of unity.
A couple of examples from sixth-second century Egypt support
the notion that the unity of Judaism was still not fully formed. During
the post-exilic period when Deuteronomy was written, the command
that the Jewish God shall only have one Temple (Dt. 12:2-27) was either
unknown or disregarded: the Jewish military colony at Elephantine is
recorded in a papyrus document from 410 BC, and their temple to
Yaho had existed from before 525 BC. 298 It is not certain what exactly
happened in this temple, but the passage demonstrates that in the
295
Pilchik, E. E., Judaism outside the Holy Land, New York: Bloch Publishing Company,
1964, p. 10.
296
Malkin, Networks, p. 59.
297
Niehr, H., In Search of YHWHs Cult Statue in the First Temple, in van der Toorn,
K., (ed.), The Image and the Book, Iconic Cults, Aniconism, and the Rise of Book
Religion in Israel and the Ancient Near East, Leuven: Peeters, 1997, pp. 73-95.
298
Schrer2, History, vol. III.i, p. 39.
140
earlier stages of the Diaspora, Jewish identity was apparently not bound
to the singular Temple in Jerusalem. This group of mercenary soldiers
outside Palestine at least felt it to be no contravention of Jewish law to
establish their own temple, and may even have perceived this to be a
necessary way of showing their piety to the God of Israel.299
Later still it seems that notions of the Laws were flexible enough
for the exiled High Priest of Jerusalem, Onias IV, to build a temple to
the Jewish God in the military colony of Leontopolis in the mid-second
century BC. Jewish cult was enacted there by priests and survived until
c. AD 70. However, it was never regarded as legitimate in Palestine, and
the Egyptian Jews apparently also continued to revere Jerusalem as the
focus of their religion,300 suggesting that by this stage the centrality of
the Temple was universal.
The proto-synagogue arose originally as a response to the
Babylonian exile, but became an intrinsic part of the way Judaism was
practiced. The synagogue of the Graeco-Roman Diaspora, as a place for
gathering, prayer and instruction, had developed further under the
influence of Hellenistic civic institutions. It acted as an architectural,
cultural, and religious focus for Diaspora communities, a role that
further increased after the destruction of the second Temple in
Jerusalem in AD 70.
It also shows that in this period Jews were involved in mercenary warfare outside
Judaea in sufficient numbers to merit building another temple in the first place,
supporting Collins observation that in some cases, Jews joined the Diaspora of their
own accord.
300
Schrer2, History, vol. III.i, pp. 145-147.
141
BC, and the various expulsions from Rome. Peter Schfer argues that
these pogroms and the Graeco-Roman literature concerning Jews
reveals a level of anti-Semitism in Graeco-Roman society: To what
degree the Jews were separate is not important [] The only crucial
question is what the Greco-Egyptian and Greek authors made out of it.
They turned Jewish separateness into a monstrous conspiracy against
humankind and the values shared by all civilized human beings, and it
is therefore their attitude which determines anti-Semitism.301
Although there is certainly hostility towards the Jews in some
literature,302 as well as evidence of certain civic authorities hindering
the free practice of Judaism,303 the term anti-Semitism has extremely
strong historical connotations, and its use is inflammatory when
regarding events and attitudes of two thousand years ago. The pogroms
generally represent brief episodes driven by external political unrest;
and the literature is also written with certain political aims in mind.
Tacitus abusive digression, for example, is related to the Roman
destruction of the Temple and the capture of Jerusalem. These violent
episodes and the examples of hostile literature in no way comprise the
whole story of Jewish existence in the Diaspora, nor of the GraecoRoman responses to Judaism. The elite Roman Jewish sympathisers
have already been briefly mentioned above, and Josephus and the Acts
of the Apostles testify to the Jewish communitys open door policy
towards Gentiles, in other words, to Gentile interest in Jewish society
and religion and the acceptance Jews showed to them. Attitudes
towards proselytes and god-fearers will be further discussed below.
These examples stand against the notion that there was in general a
strong level of Graeco-Roman anti-Semitism in antiquity, although the
chronology is important. There is more evidence of toleration and
sympathy in the first century BC/AD up to the war of 66-70 and the fall
301
142
of the Temple. Following this, there is more evidence for Roman antiJewishness, in particular under Domitian, and especially under Hadrian,
whose war of 132-5 seems to have been driven by active antiJewishness.
As Drijvers points out, our literary sources [] stress the
differences, so that Gentiles, Jews and Christians appear as almost
totally different groups in society. [] Religious texts stress ideological
differences; religious practice is often a shared experience of a basically
social character.304 Literary elites represent one aspect of society, one
viewpoint, and are subject to propagandising or political machinations.
The evidence for the daily lives and interactions of Jews and their
neighbours presents a different kind of story. Drijvers envisages the city
he studies, late antique Edessa, as a place where Jews, Christians and
Gentiles interacted frequently: [They] did their shopping at the
common market-place, suffered from the same diseases, epidemics and
wars, and therefore shared a lot of ideas and concepts about which they
talked with each other. They were buried in the same cemeteries, caves
around the city, and got the same education if they could afford it. They
lived on each others doorsteps, shared common experiences and
usually spoke the same language.305
Generalisations about Gentile attitudes towards Jews that are
drawn from a few literary sources present a one-sided version of a
much more complex and much more interesting story. Although it is
important to know what the Graeco-Roman literary elites were writing
and thinking, it is equally important to know what divided or brought
together the average Jew and the average non-Jew in their everyday
lives. The epigraphic material goes some way to recovering these
interactions, and suggests that the general attitude towards Diaspora
communities living within the general population of the Roman Empire
was not permanently hostile. Rather, much of the evidence points to a
304
Drijvers, H., Syrian Christianity and Judaism in The Jews among the Pagans and
Christians, Lieu, J., North, J., & Rajak T., (eds.), London: Routledge, 1992, p. 128-9.
305
Drijvers, Christianity, p. 128.
143
marriage
with
non-Jews,
or
through
attracting
Gentile
proselytes.
Marriage to non-Jews is banned at various places in the
Pentateuch, and the book of Ezra condemns the wives and children of
intermarriages to be cast off at 10:11-44. This indicates that when
Ezra was composed in the fifth-fourth century BC, Mosaic Law was not
unequivocally adhered to. To what extent did later Diaspora populations
observe these prohibitions? There is scant epigraphic data referring to
marriage outside Judaism. Only JIGRE, 40 from Leontopolis, or IJO 1,
Ach6 from Larissa, provide possible evidence for intermarriage.
Likewise, there is sparse literary evidence: Acts 16:1-3 records Timothy,
the son of a Jewish mother and a Greek father, and Josephus mentions
the marriage also recorded in the Acts (24:24) between the high-status
Jewess Drusilla, descendent of Herod, and Felix, the Roman procurator
of Judaea.307 This paucity of evidence might suggest that the Law was
generally upheld and that Jew-Gentile unions were rare. However, those
Jews who married non-converted Gentiles probably assimilated with the
Gentile community more fully, perhaps discarding markers of their
306
307
144
145
146
147
Jewish
reactions
to
Christianity:
changing
attitudes
to
proselytism?
However, Goodman argues that the situation began to change during
the Talmudic period, between c. AD 100-500. In the latter part of this
period, converting to Judaism (especially if the convert had previously
been a Christian) began to be punished by the Roman-Christian state.
Laws against circumcision, endorsing capital punishment for doctors
performing the operation, and the confiscation of the property of
converts to Judaism are found in the Codex Theodosianus. In addition,
the advent of Christian mission may have changed the Jewish attitude
towards proselytism.
317
318
148
All this might imply that in the middle and later Roman Empire,
Jews were engaged in active mission to both pagans and Christians.
However, it can also equally be interpreted to mean that the impetus
was with the convert and the Jews themselves simply accepted converts
as they always had done.319 Christian Judaizing, i.e. fraternising with
Jews or attending synagogue meetings, was almost endemic 320 for
example, John Chrysostoms congregation in Antioch but Chrysostom
is castigating his Christian flock for going to the synagogue, rather than
accusing the Jews of tempting away his congregation. Some evidence
that might indicate an active Jewish proselytism can be found in the
rabbinic texts, although it is far from unanimous. Goodman suggests
that, after the Temple destruction and certainly by the third century,
and despite the Roman strictures on proselytising, some rabbis were
enthusiastic about Jewish mission and saw it as a duty. 321 The most
plausible reason Goodman sees for this change in attitude is the need to
compete with Christianity, which was proving successful at winning
converts away from both paganism and from Judaism.
This may be the case. However, Judaism also underwent a
massive change independent of Christianity, and the rabbinic period
was marked by the composition of the Mishnah c. AD 200, as a
summary of practice aimed at universalising norms of behaviour,
halakhah. Tessa Rajak states that the process reached its climax,
though in no sense its conclusion, with the massive and heterogeneous
compilation of the sixth century, known to us as the Babylonian
Talmud.322 Rabbinic halakhah encouraged the sharpening of Jewish
identity and the renewed adherence to reiterated Jewish Laws.
My approach here then is to examine the epigraphic evidence for
Diaspora reflections of these developments in Judaea. I argue that in
this period, Jewish identity underwent a fundamental reappraisal, and
319
Albeit with some Rabbinic illiberalism at certain times see Goodman, Mission,
chapters 4-6.
320
Goodman, Mission, p. 143.
321
See Goodman, Mission, pp. 145-153.
322
Rajak, T., The Jewish Community and its Boundaries, in The Jews among Pagans
and Christians, London & New York: Routledge, 1992, p. 12.
149
becomes
deliberately
and
explicitly
visible
to
us
and
to
their
The Jewish Diaspora was spread throughout the Roman world, reaching
Hispania, southern Gallia and Pannonia by the fourth century AD, as
well as the ancient communities beyond the eastern borders of the
Roman Empire in Babylon. However, communities were most densely
located closer to Judaea in the major cities and the eastern provinces of
Egypt, Asia Minor, Greece and Cyprus. The breadth and depth of the
dispersion was due also to the creation of commercial opportunities
resulting from the Roman Empire and the preceding Hellenistic
323
150
the
communicative
power
of
shared
ethnicity
in
the
by
different
people
in
different
environments.
The
For example, by the author of the Letter of Aristeas, see Barclay, Jews, pp. 138-150.
151
little evidence for Jewish self-identification, limited to particular sociopolitical contexts: emancipation of slaves and the collective dedications
of prayer-houses in Egypt.
The destruction of the Temple and the fifty years that followed
changed the lives of Jews in the Diaspora dramatically. Following the
cataclysm
in
Judaea,
the
epigraphy
reveals
the
widespread
Epigraphic Analysis
There are some features of the epigraphic record that can be used to
identify Jewish communities in the Diaspora, although there are certain
caveats that must be borne in mind: the epigraphic habit of the second
century, the epitaphic nature of most of the available epigraphy, and the
fact that Jews who did not feel themselves to be so strongly aligned to
the core community might be less likely to present their Jewish identity
epigraphically. Essentially, these people are lost to the modern observer.
152
of
the
synagogue,
proseuche
the
prayer-house,
or
and
Noy,
Panayotov
and
Bloedhorns
Inscriptiones
Judaicae Orientis vols. I-III (IJO 1-3), Horbury and Noys Jewish
Inscriptions
of Graeco-Roman Egypt
Jewish
153
154
326
See Schrer2 Vol. III.i, p. 65, or Williams, M. H., The Jews among the Greeks and
the Romans A Diasporan Sourcebook, Baltimore: The Johns Hopkins University
Press, 1998, p. 5.
327
His name is unusual, and Alucius may be connected with the Celtiberian name,
Allucius.
155
therefore have been enslaved after any of the revolts in Judaea or the
Diaspora.
In Gorgippia on the north shore of the Black Sea Jews by race
are mentioned in a manumission text dated to AD 59-60 (IJO 1, BS23).
A manumission text from Phanagoria dating to AD 52 consecrates three
slaves328 to the proseuche, with the synagogue of the Jews providing
guardianship (IJO 1, BS18). Four further manumission inscriptions
from Panticipaeum of the first-second century mention the permission
or guardianship of the synagogue of the Jews/Jews and god-fearers (IJO
1, BS5; BS6; BS7; BS9). The Jewish synagogue was apparently a locus
for the legal transaction of slaves.
The Jews of Egypt often state their Jewishness during the
Hellenistic period apparently for a distinct political purpose, to be
understood in the context as a marker of separation, probably from the
Egyptians rather than the Greeks. Plentiful papyrus fragments from the
third-second centuries BC use explicitly Jewish names, mention the
proseuche and the term jIoudaivon.329 These are found across lower and
middle Egypt and supported by evidence from inscriptions, for example,
the third century BC proseuche at Schedia was dedicated by the Jews
(JIGRE, 22) like that at Crocodilopolis (JIGRE, 117); the second
century BC Jews of Xenephyris dedicated the gate to their proseuche
(JIGRE, 24); there are also similar dedications by the Jews of Nitriai
(JIGRE, 25) and Athribis (JIGRE, 27). Men with Greek names
(Theodotus son of Dorion, Ptolemy son of Dionysios) who call
themselves the Jew dedicate at the temple of Pan at El-Kanais from the
second-first century BC (JIGRE, 121; 122).330 There is no later
evidence from Egypt for this kind of self-definition, perhaps related to
328
Two of the slaves have unusual, possibly Iranian names, Karsandanos and Karagos,
which might indicate some kind of interaction between Persia and the Black Sea
region.
329
See Schrer2, History, Vol. III.i, pp. 46-57.
330
The editors of Schrer had dated these inscriptions to the second century AD, see
History, Vol. III.i, p. 58, but I here adopt the revised date suggested by Noy in JIGRE.
156
the hostility towards the Jews at certain points during the Roman
period.
Few individuals stated their Jewish heritage or ethnicity in the
period before the fall of the Temple, and when they did, they did so for
different reasons. In Egypt the Jews had the distinct politico-legislative
purpose of distinguishing themselves from the Egyptian populace to
secure privileges from the Hellenistic rulers. In the Black Sea, the
Aegean and the West where singular rather than collective marking of
Jewish identity is found, there is a clear connection with freedom from
enslavement. The general absence of explicit statements about Jewish
ethnicity in the rest of the epigraphic evidence for the Diaspora in the
period pre-AD 70 is therefore all the more striking. The literary
evidence records that Rome had a Diaspora community by the second
century BC, and Josephus records the dispersion of the Jews into Asia
Minor and the west under the Seleukids.331 The only epigraphic
evidence from Asia Minor at this time is a late Hellenistic inscription
from Caunos in Caria that records members of a Samaritan family, of
whom at least the father, Simon, was originally from Shechem, the
Samaritan capital under Mount Gerizim. The rest of the family have
Greek names, including Dionysia and Cleopatra (IJO 2, 24). There is
epigraphic evidence for Jews or Samaritans in Athens and Delos in the
second century BC: Simon, son of Ananias in Athens (IJO 1, Ach33),
and the murdered Jewish women Heraclea and Marthina from Delos
(IJO 1, Ach70; 71). A Jew named Ioudaios manumitted his slave
Amyntas in Delphi, which is a rare example of a Jew manumitting a
slave in a pagan temple (IJO 1, Ach44). It is possible, because
Ioudaios is a personal name also used as an ethnic, that Ioudaios was a
freedman himself. There were Jews in Cyrenaica and on Cyprus during
331
Josephus, Ant. 14. His quotation of a letter at 12.147-53 records the transportation
of 2000 Jewish families to fortresses and strategic places in Phrygia and Lydia, who
were given land and permitted to live by their own laws. The authenticity of the
documents Josephus uses has been questioned, and it may be that this letter was an
apologetic document penned by Jews themselves. Barclay, Jews, pp. 260-262.
157
158
and not
Goodmans
argument
that
simply
being
in
the
Diaspora
159
160
161
Judaea. One such prisoner of war in Italy was Claudia Aster, an Imperial
freedmans prisoner-slave from Jerusalem recorded in a Latin epitaph
from between 70-95 AD in Naples (CIJ I, 556). In Athens, a few first
century AD epitaphs may represent refugees from Judaea: Matthaia
from Aradus, married to a man from Sidon (CIJ I, 715f); Ammia of
Jerusalem (IJO 1, Ach26); Ammia, daughter of Philo, a Samaritan, who
married a man from Antioch (IJO 1, Ach35); and Theodora, daughter of
Themison, a Samaritan (IJO 1, Ach36). Likewise, a dedication from the
Serapeion on Delos by Praulus of Samaria, dating from 100 AD (IJO 1,
Ach68); the first century epitaph of Justus from Tiberias in Taenarum
on the southern tip of the Peloponnese (IJO 1, Ach55); and a first
century AD list from Rhodes that includes a man from Jerusalem (IJO 2,
9), may all represent first or second generation refugees.
However, the longer-term effects of the destruction of the Temple
on the Diaspora communities were cognitive, seen in the revolts that
took place in the following fifty years. Judaea as a centralising force
must have lost considerable power, and with the most important centre
of gravity of the Diaspora network removed, the opportunity for travel
to and the exchange of information and ideas with the perceived
homeland was gone. How did the Jews both in Judaea and the Diaspora
deal with the challenges to their faith and their status as the chosen
people? It has been argued that, like the Bar Kokhba revolt, the various
violent revolts in the Diaspora over the next fifty years, in Cyrenaica,
Cyprus and Egypt, marked the powerful messianic expectations 340 of
the dispersed Jewish nation following the destruction of the Temple.
However, the revolts were all quashed, and instead, the most important
reaction to the destruction of the centre is to be seen in the rise of
rabbinic Judaism, which promoted a greater focus on the texts of the
Torah and stricter adherence to the Laws governing norms of behaviour
340
162
163
164
patriarchs (CIJ I, 650, see below); or the text from Argos that
specifically mentions the patriarchs, ethnarchs and the honour of the
Sages (CIJ I, 719). It must be assumed that although these were well
known Jewish institutions, whose history was explained in the
synagogue or proseuche, they were inappropriate for the grave.
The Jewish Law346 is mentioned more often, most frequently in the
west: Rome, Italy and Sicily. Across the rest of the Diaspora, the Law is
mentioned on one inscription each from Macedonia, Greece, Asia Minor
and Egypt. Ten inscriptions from Rome mention the Laws. From the Via
Appia cemetery (dated between the second and fourth centuries) there
are the epitaphs of Eukarpos, philonomos, which is decorated with a
menorah (CIJ I, 111); Eusebius, nomomathes, (CIJ I, 113); Krispina, a
philentolos (CIJ I, 132); an unnamed nomomathes, whose grave is
decorated with a menorah and a lion (CIJ I, 193); an unnamed
nomodidaskolos, (CIJ I, 201) which also uses the formula from
Proverbs 10:7, the memory of the righteous is a blessing, discussed
below; and a philolaos, philentolos and philopenes (CIJ I, 203). The use
of laos in this context generally refers to the Jewish people. An
inscription that may refer to the Law is a Latin epitaph in Greek letters
for a woman who is described as being a good disciple in (CIJ I, 215),
an indication that the Jewish population was speaking Latin but that
Greek was still the written language. From the Via Portuensis come the
epitaphs of Eusebis, a didaskalos nomomathes (CIJ I, 333); and a
plaque in Latin dated to the beginning of the second century for Regina,
obedient to the Law (CIJ I, 476). A Latin and Greek epitaph records
Victorina who died in 330, dikaia, osia, philentolos; her epitaph is
marked with a menorah, etrog and shofar (CIJ I, 482). A sarcophagus
from the Via Nomentana is inscribed in Latin to Julia Irene Arista, who
was filled with the virtue of God and the faith of the chosen people,
who observed the Laws exactly (CIJ I, 72). Quite a number of epitaphs
from the Roman cemeteries end with the formula sleeps in peace with
346
165
the righteous, and righteous God is also found occasionally across the
rest of the Diaspora. Righteousness in this context means pious
adherence to the Laws, and also suggests that the Jewish belief that
those who had lived a righteous life became angels was fairly
widespread.
The Law is mentioned elsewhere in Italy. A Greek metrical
epitaph from Lorium on the coast near Rome remembers Rufinus, godfearer, learned in the holy Laws and wisdom (JIWE, 12).347 The
mention of the Laws in Jewish inscriptions is generally a phenomenon
of late antiquity and therefore it is my suggestion that this inscription
should be similarly dated. A third century synagogue donation from
Ostia records the building of the synagogue and ark for the holy law
by Mindius Faustus (JIWE, 13). A Hebrew and Latin epitaph from
Catania for Aurelius Samohil and his wife Lasiferina (JIWE, 145)
requests respect for the patriarchs and for the Jewish Laws. It dates
from AD 383, and Fergus Millar 348 uses it as a clear example of an
unambiguously Jewish person combining the secular and Jewish dating
systems. He questions who is meant by the patriarcha: the biblical
patriarchs, local Jewish officials, or contemporary Jewish patriarchs in
Palestine. The last interpretation is settled on, and would imply a
relatively integrated and homogenous Jewish world, in which all or
most of the communities in the provinces of the Roman Empire
observed a Judaism closely resembling that rabbinic Judaism of
Palestine, which was just giving birth to the Palestinian or Jerusalem
347
166
167
The
activation
of
ethnicity
through
symbol,
language
&
onomastics
However, inscriptions that mention Jewish history or contemporary
Palestinian patriarchs, or that imply knowledge of Jewish Law represent
only a small percentage of the Jewish epigraphic corpus. During the
third-fourth centuries, what becomes widespread across the Empire is
the use of Jewish symbols, names and the formulaic use of Hebrew. This
is partly to do with the epitaphic context of most Jewish inscriptions,
where it was easier to use a symbolic shorthand to denote religious or
ethnic affiliation. But such symbols had markedly not been used in the
earlier period. The sudden and dramatic increase in the use of these
168
language.
Assessing
the
distribution
patterns
of
these
Another graffito from Pompeii in Latin reads Sodom and Gomorrah, which
necessitates knowledge of Genesis and also suggests a fire-and-brimstone style of
preaching, as it is thought to relate to the destruction of the city by earthquake before
the eruption (CIJ I, 567).
169
173
174
175
176
Cyp1). In Macedonia and Thessaly the menorah, lulab, etrog and shofar
are again found at Philippopolis on the mosaic flooring of the
synagogue (IJO 1, Thr2), this time dedicated by a man called Isaac; at
Larissa a menorah appears on an epitaph for Alexander, prostates and
scholasticus (IJO 1, Ach5). He is clearly a local patron of some kind,
and probably also involved in the exegesis of the texts. It also occurs
twice at Beroea (IJO 1, Mac8; 11), once on the grave of the three-yearold Theodosius, described as Ebreos. The epitaph of Sophia of Gortyn
reads mnhvmh dikeva" ij" ew`na, which Noy and Bloedhorn suggest is
derived from the phrase in Proverbs 10:7, the memory of the righteous
is a blessing (IJO 1, Cre3). Sophia was also an archisynagogissa,
suggesting that she was educated and of some standing within the
synagogue community. It is notable that in the fourth century, the use
of Hebrew is still quite rare.
During the fourth-fifth centuries, the use of Jewish names,
symbols and Hebrew proliferate more widely. At Bizye in Thrace, the
epitaph of the presbyter Rebecca is decorated with menorah and etrog
(IJO 1, Thr3); at Almyros, that of Juda and Asteria (Esther?) has a
menorah (IJO 1, Ach24); and menorahs are found on two epitaphs
from Athens (CIJ I, 712; 713). One of these features only Greek names;
the other is dated a little later and has a lulab and shofar and is for
Theodoula and Moses. In Asia Minor, a menorah is depicted on an
inscription reading a prayer for all the fatherland at Acmonia, Hebrew
is attested a little earlier in a text calling for peace to Israel and
Jerusalem and this place (IJO 2, 169; 170). The only Jewish
inscription from Heraclea-Perinthos is an epitaph decorated with a
menorah, lulab, etrog, shofar and fire shovel (IJO 1, Thr4); and a
menorah, lulab, shofar and etrog feature on the epitaph of Samuel son
of Jacob at Docimeion (IJO 2, 183). Psalm 136:25, who gives food to all
flesh, for his grace is everlasting is inscribed on a block decorated with
a menorah from Nicaea (IJO 2, 153); and at Tavium, three inscriptions
have menorahs, two with the name Matheios (IJO 2, 163-165). A
177
epitaph for a Rabbi and archisynagogos from Cyzicus both use Hebrew
(JIWE, 186, IJO 2, 148); and an early medieval epitaph from Auch in
France uses Hebrew, the menorah, and was carved by Ionas (CIJ I,
671). More fleeting evidence for the percolation of Hebrew in this
period is found in the examples of a poorly preserved Hebrew
inscription from Bari (CIJ I, 633); a fragment of amphora from
Ravenna (JIWE, 10); and a lamp inscribed with the text of Proverbs
6:23, Because the commandment is a lamp, and the law a light from
Nola, dated to the seventh century (CIJ I, 554).
That the Diaspora Jews had an in-depth knowledge of the text of
the O.T. in Hebrew or Greek is not clear from the epigraphic record.
Selected passages of the Hebrew Bible were singled out, the use of
Proverbs 10:7 and the Deuteronomic curses being the most frequent.
These clearly were particularly appropriate to their epitaphic context,
and although the rest of the Hebrew O.T. or Septuagint were
presumably known to a degree, they rarely appear in epitaphs. This
suggests that knowledge of the literature was essentially oral, captured
perhaps in the strong representation of names linked to Jewish history:
in particular Jacob (twenty-one); Isaac (ten); Sara/h (eleven) and
Abraham and Solomon (three each). The name Juda/h/s is found forty
times, by far the most popular Hebrew name, which was presumably
adopted for its unmistakeable ethnic connotations.
However, what is apparent from this survey is that there are some
areas that are almost entirely empty of Hebrew namely, the interior of
Asia Minor, most of Greece, and Dalmatia and the northern provinces.
Hebrew is, by contrast, well diffused across the communities of
southern Italy and the western Mediterranean. What causes this divide
in language use between east and west? Hebrew was brought to the
Diaspora, but only adopted in some places. Why? A possible reason for
this patterning might be the coastal location of many of the sites in the
west Mediterranean, i.e. that maritime trade and immigration routes
brought people with new religious information directly from other
179
181
(IJO
2,
century, Aurelius
and 352, an Antiochene gerousiarch was buried in Apamea-on-theOrontes (IJO 3, Syr74); and in the same place at the end of the fourth
century, an archisynagogos of Antioch was mentioned in the synagogue
(IJO 3, Syr53). In the west, in the sixth century, a family from Saranda,
in modern southern Albania, moved across the Adriatic to Venosa
(JIWE, 107).
The movement was mainly east to west, reflecting the continual
migratory flows from the Near East to Rome, which are particularly
evident in evidence from late antiquity.356 In the first century, a Roman
citizen named Gaius Seius Ptolemy, a Samaritan, died in Sicily at
Termini Imerese. His name and the use of chaire on his tombstone
suggest an Egyptian link (JIWE, 161). In the second century, the son of
Menippos from Samaria died in Kamiros on Rhodes (IJO 2, 11); during
the second-fourth centuries, a man from Laodicea (either Laodicea on
the Lycus or Laodicea Catececaumene in Asia Minor) was buried in the
Via Portuensis (CIJ I, 296); in the third century, Antiochus the
Samaritan was buried in Hipponion (JIWE, 138); in the fourth-fifth
century, Benjamin, prostates of Caesarea, was buried in Naples (JIWE,
30). This could be the Palestinian but could also be the Mauretanian
city, because JIWE, 31, also from Naples, is the fifth century epitaph of
a Gaudiosus, explicitly from Mauretania. In the fifth century in Beroea
in Macedonia, the community was being bolstered by Egyptian Jews, for
example, Joses the Alexandrian (IJO 1, Mac6); and in AD 539 a
Samaritan woman died at Salonae in Dalmatia (IJO I, Dal4).
However, it was not entirely one-way flow. That the Jews of the
Diaspora were interacting with the Judaean homeland is testified to by
two epitaphs from Jaffa, one for an elder of the synagogue of the
Cappadocians who was from Tarsus in Cilicia (IJO 2, 249), the other
mentioning Symmachos from Chios (IJO 2, 4). It is well known that
Beth Shearim was a resting place for many better-off Jews (even of
senatorial rank IJO 3, Syr26) from the eastern Diaspora communities,
356
See Noy, D., Foreigners at Rome, London: Duckworth with The Classical Press of
Wales, 2000, pp. 54-84.
183
with Jews from Tyre (IJO 3, Syr6; 7; 8), Sidon (IJO 3, Syr17; 18),
Byblos (IJO 3, Syr32), Iamour (IJO 3, Syr21), Antioch (IJO 3, Syr74),
Palmyra (IJO 3, Syr51), and Berytus (IJO 3, Syr26) all found there.
Plotting these movements (see Map 5A) reveals quite clearly that
the inter-community movements and interactions have a strong east to
west bias; however, it is notable that there are no really clear centres
in the western Diaspora. It might be expected that Rome would exert
more of a gravitational pull, but this is not the case, with people also
moving (or being moved) to the coast and interior of Asia Minor,
Greece, and southern Italy. What is worth noting too is that many of the
inscriptions that mention another place of origin come from places on
the coasts, implying that harbour towns were particularly attractive
destinations for immigrants, and that these often also stated their place
of origin on their epitaphs.
From this assessment, it is apparent that Jews in the Diaspora
were regularly moving across it from their own volition as well as from
external compunction. The tangible movement documented by these
inscriptions adds an important real-world dimension to the argument
for the less visible movement of ideas, suggested by the progressive
Hebraization of the rest of the Diaspora. It will therefore also be helpful
to visualise the hypothetical networks that might have existed, to
ascertain what the network analysis adds to the epigraphic analysis.
This section takes the epigraphic data and uses network principles to
hypothesise on the now largely invisible communication routes and
potential avenues of information transmission across the Jewish
Diaspora. A distribution map (Map 5B) shows the places where Jewish
184
inscriptions
have
been
found,
clearly
demonstrating
that
the
clusters,
isolated
communities,
and
centres.
It
is
It
highlights
places
of
geographical
isolation
and
amphora fragment inscribed in Hebrew (JIWE, 10), and the find from
Concordia is a Latin epitaph of a woman whose husband was a soldier
from Emesa (CIJ I, 640). The larger sites with more established
communities are later: the synagogue in Brescia dates from the fourth
century. Likewise, the inscriptions from Mediolanum do not date to
before the fifth century AD.
The most striking thing about the western Diaspora is the
separation of Magna Graecia from the rest of Italy, and the clear
importance of Sicily as a local network, connecting with Rabato on
Malta, Carthage and Naro in Africa Proconsularis and the tip of
Calabria. Tauromenium is a local centre at the Italian end of the island;
Rabato serves as an offshore communications hub between Sicily and
Tripolitana.
Another
interesting
area
is
the
little
of
through
the
Eumeneia-Hierapolis-Aphrodisias
corridor.
The
border
between
Rome
and
Parthia
must
have
restricted
Cassius Dio, Roman History, LXVIII, 32, 1-3, see Schrer2, History, Vol. III.i, p. 68.
189
complex
version
of
this
analysis
would
factor
in
these
Rabbi is used here. Once again, new nodes connect not strictly to their
three closest neighbours, but, as explained above, to Judaea and to one
established connection, except in later cases when there are three
neighbours close by. This builds into the network the role of Judaea as
the place from which the reforms were disseminated as well as
attempting
to
simulate
more
localised
contact
and
exposure
Map 5F: fourth century AD
The process of Hebraization in this period does become more organic in
Asia Minor, Syria and Sicily. The communities on the coast of Ionia are
drawn inland towards the tightly interconnected sites in Phrygia.
Phrygia, via Docimeion and Dorylaion, is the connective corridor to the
sites in Bithynia, with Nicomedia emerging as a centre between the
Black Sea sites and the rest of Asia Minor. This highlights an increase in
cross-Euxine connectivity centred near the Bosphorus that may in part
reflect the transferral of the capital of the Roman Empire to
Constantinople. A similarly tight network emerges in the sites round the
southeast corner of Sicily, also including Malta; and likewise in coastal
Syria and inland in Trachontis. The network between the communities
on the heel of Italy probably represents a similarly introspective
process. The evenly distributed pattern of Hebraization seen in the
well-established communities of Thessaly and Macedonia may result
from exposure to the phenomenon, Hebraization being seen already in
the third century in Phthiotic Thebes and Philippopolis. The network in
the western Mediterranean appears to have been far more centralised
than in the east, reflecting the continuing importance of Rome. The
apparent lack of an eastern centre outside of Judaea is therefore
particularly noteworthy in contrast.
What this has shown is how Hebraization as the visible remains of the
pan-Judaic universalising reforms might have travelled across the
Diaspora. The analyses have shown that it was a centralised process,
occurring throughout the Roman Empire during and after the third
century. It may be that certain large Jewish communities were targeted,
for example, Sardis, Athens, and Rome. It has shown the difference in
the network structure in east and west, in particular the more regular
eastern network, especially in Asia Minor, implying a more organic
adoption, based on localised interactions. Further, the models have
highlighted areas of introspection and more gradual diffusion (Sicily
and Syria), and shown that some places were more receptive to new
information than others. It has also illuminated some interesting
lacunae namely, Egypt, and to a lesser extent, northern Syria. The
revolt in Egypt resulted in the destruction of a large part of the Jewish
population there, which offers some kind of explanation for the lacuna.
Also missing is the large Jewish community of Antioch, who are known
194
Information
cascade
in
the
Diaspora:
Hebraization
and
Christianity
The
rapid
and
universal
process
of
Hebraization,
manifest
epigraphically in the use of Hebrew, Jewish symbols and the panEmpire rise in popularity of explicitly Jewish names, can be understood
as the result of
195
358
196
tie network to transmit their message, both of which swept across the
Roman Empire.
197
Chapte r 6.
The Cult of the Most High God.
God-fearers and the redefi nition of the
Jewish-Gentile relationship
Introduction
This chapter examines the evidence for the cult of Theos Hypsistos
the highest God as a third investigation of the role networks play in
the spread of new religious ideas. Theos Hypsistos is the Septuagint
translation of the Hebrew El Elyon, and the cult has long been
associated with Judaism. The evidence is found mostly in Greece, Asia
Minor and the eastern Roman Empire, and spans from the second
century BC in Macedonia until the fifth century in Phoenicia, reaching a
zenith of popularity in the second to third centuries AD. 359 The
interpretation of the cultic evidence has sparked no small amount of
controversy, and some scholars have proposed that the material should
be divided between the Jewish and pagan usages of the title. 360
However, Mitchell has shown that this process of attempting to divide
the evidence only serves to highlight how difficult it is to do so, and I
agree with his argument that the evidence should be understood to
359
This has been argued to be a result of the epigraphic habit rather than an indicator
of a rise in popularity of the cult see Mitchell, S., The Cult of Theos Hypsistos
between Pagans, Jews, and Christians, in Pagan Monotheism in Late Antiquity,
Oxford: Clarendon Press, 1998, pp. 108-110. However, there may be associated
reasons for an increase in the particular use of the name Theos Hypsistos, which will
be examined here.
360
See in particular Trebilco, P., Jewish Communities in Asia Minor, Cambridge:
Cambridge University Press, 1991; Bowersock, G., The Highest God with particular
reference to North Pontus, Hyperboreus 8, 2002, pp. 353-363.
188
He also
disagrees with Mitchells analysis and argues that the theosebeis are
not to be identified with the adherents of Theos Hypsistos. 361 Similarly
Bowersock argues that Theos Hypsistos is not always one and the same
god, linked with Judaism, rather, that the cult term was applicable to
many different gods, the Jewish god among them. Wallraff also shares
the view that there was nothing like a coherent cult of Theos Hypsistos,
and argues that there was no specific ritual or specific priests of the
cult. He sees no evidence clearly suggesting monotheistic tendencies,
but prefers to describe the cult with the term henolatry or
henotheism.362
Mitchell, by contrast, suggests that the difficulty in dividing the
Jewish and pagan usage of the term reveals much about the nature of
the cult and the religious climate in the Roman Empire, Asia Minor in
particular, arguing that the judgement is entirely arbitrary and that
the cult had room for pagans and for Jews. More than that it shows
that the principal categories into which we divide the religious
361
Stein, M., Die Verehrung des Theos Hypsistos: ein allumfassender pagan-jdischer
Synkretismus?, in EA 33, 2001, 119-126.
362
Wallraff, M., Pagan Monotheism in Late Antiquity. Remarks on a Recent
Publication, in MA 6, 2003, pp. 534-5.
189
190
separate
reiteration of the Laws made the boundaries between them starker, and
this may have had the effect of distancing them from Jewish society. The
religious network of erstwhile god-fearers continued to worship the God
they believed in, just as a separate cult, that of Theos Hypsistos. This is
not to suggest that the separation between Jews and Gentiles lasted, as
the Aphrodisias inscription of late antiquity, possibly dating from the 5 th
century, lists god-fearers alongside Jews (and proselytes) and shows
that, by this stage, Jews and Gentiles were once again closely
associated. But the gaps in the evidence for god-fearers and proselytes
in the second and third centuries need to be explained. The suggestion
here is that the popularity of the cult of Theos Hypsistos at this time
can go some way towards offering an explanation.
191
In the third century BC, the Greek translators of the LXX used the term
Theos Hypsistos to describe the Jewish God in his mystical function as
El Elyon, as opposed to YHWH or Adonai. However, the occurrences in
the Hebrew of the combined form El Elyon are extremely limited. At
Gen. 16:18-19365 and 22, the Tetragrammaton and El Elyon are cognate:
And King Melchizedek of Salem brought out bread and wine; he was
priest of God Most High. / He blessed him and said, Blessed be Abram
by God Most High, maker of heaven and earth; and blessed be God
Most High, who has delivered your enemies into your hand!, and But
Abram said to the king of Sodom, I have sworn to the LORD, God Most
High, maker of heaven and earth. The combination of El and Elyon is
found again in the Psalms, Ps. 78:35 and 56, They remembered that
God was their rock, the Most High God their redeemer. / Yet they
tested the Most High God, and rebelled against him.
However, otherwise, the references are simply to Elyon alone, the
Most High. This occurs much more frequently, especially in the poetic
verses, for example, in Ps. 9:2 I will sing praise in your name, O Most
High; 18:13 The LORD also thundered in the heavens, and the Most
High uttered his voice; 46:4 There is a river whose streams make glad
the city of God, the holy habitation of the Most High; 47:2 For the
LORD, the Most High, is awesome, a great king over all the earth; 91:1
You who live in the shelter of the Most High. It is also used throughout
2 Esdras especially, for example: 4:2 do you think you can comprehend
the way of the Most High?; 7:33 The Most High shall be revealed on
the seat of judgement; 7:42 only the splendour of the glory of the Most
High; and in a particularly notable section, 7:79 If it is one of those
who have shown scorn and have not kept the way of the Most High,
who have despised his law and hated those who fear God. This refers
365
All Biblical quotations are taken from the NRSV, Oxford: Oxford University Press,
1995.
192
to the Jews as those who fear God, but came to be used for Gentile
worshippers of the Jewish deity.
This combined name of God is also found a few times in the N.T.,
where Jesus is called jIhsou` uiJe; tou` qeou` tou` uJyivstou at Mark 5:7
and Luke 8:28. Other places that mention Jesus in connection with the
name Hypsistos are found at Luke 1:32 (uiJo" uJyivstou); 1:35 (duvnami"
uJyivstou); and 1:76 (profhvth" uJyivstou). In other N.T contexts the
expression does not necessarily connote any link to Jesus, for instance
in Acts 16:17, where the slave girl cries out that Paul and his
companions were slaves of the Most High God, and in Heb. 7:1 in
reference to Melchizedek as the priest of the Most High God. It is
apparent that use of the term Theos Hypsistos within either the Old or
New Testament texts is rare. However, Hypsistos alone is rather more
common.
Mitchell notes that, because the term is originally Jewish, there
has been a strong academic bias to divide those Hypsistos inscriptions
that are Jewish from those that are pagan. His opinion, to the
contrary, is that: most pagan or Jewish examples of the term Theos
Hypsistos are formally indistinguishable from one another and that the
arguments for assigning them to either category are rarely decisive. 366
Instead he argues that it is more fruitful to view this as shared
terminology between pagans and Jews, and should as such prompt
questioning at a deeper level about the nature of the common ground
between worshippers of Theos Hypsistos and the Jews of the Diaspora.
193
and
idolatry,
implying
instead
practical
Jewish
368
369
370
371
372
Collins, Jerusalem, p. 8.
Collins, Jerusalem, p. 153.
Collins, Jerusalem, p. 145.
Collins, Jerusalem, p. 146.
See also Schrer2, History, vol. III.i. pp. 153-155.
194
Roman
195
the
understanding
of
something
about
those
Gentiles
who
Proselytes in Judaism
The writings of the rabbis draw clear distinctions as to the duties and
rights of proselytes, including marriage rights (for example, female
proselytes were forbidden from marrying priests, and their daughters
could only do so if one of the parents was a Jew by birth). 376 The editors
of Schrer conclude that, the very care with which these distinctions
are drawn shows that in essentials proselytes were regarded by the
rabbis as of equal status with born Israelites in regard to duties and
rights.377 The fact that the rabbis set out the status of proselytes so
explicitly, and the testimony from Acts 2:10, referring to Jews and
proselytes from every nation gathered in Jerusalem, are evidence for
the many Gentile converts to Judaism. Yet the epigraphic material that
makes explicit reference to full proselytes is extremely limited, there
are only fifteen explicit records of full proselytes in the Jewish corpus. 378
There may be many more, not identified as such but sometimes hinted
at epigraphically by double names (a person also called a second
376
Schrer2, History, vol. III.i. p. 175, referring to mYeb. 6:5, mKid. 4:7, mBik. 1:5.
Schrer2, History, vol. III.i. p. 175-76.
378
Rutgers, L. V., Archaeological Evidence for the Interaction of Jews and Non-Jews in
Late Antiquity, AJA 96, no. 1 (Jan., 1992), p. 115: the evidence for proselytes to
Judaism in Rome itself is unfortunately scarce in the extreme.
377
196
197
proselytes
had
opted
for
full
conversion
to
Judaism,
381
See Murray, M., Playing a Jewish Game: Gentile Christian Judaizing in the First and
Second Centuries, CE, Waterloo, ON: Wilfrid Laurier University Press, 2004, p. 13.
382
Mitchell, S., Pers. Comm.
198
Aside from the much later example from the fifth century of a
proselyte in Venosa (CIJ I, 576), there are only a few other proselytes
attested in the entire Jewish epigraphic corpus of over 900 inscriptions.
One is a man from Tyre who, in the first century, was buried in an
ossuary in Jerusalem, remembered in both Greek and Hebrew (IJO 3,
Syr9). Also in Jerusalem in this period are found Ioudas (CIJ II, 1385),
Diogenes (Bagatti-Milik, 21383), and Salome (Bagatti-Milik, 31). Another
is Ariston from Apamea-on-the-Orontes, who was also memorialised on
an inscription on an ossuary from Jerusalem in the first century BC/AD.
The Greek and Aramaic inscription reads Ariston. Ariston of Apamea,
Judah the proselyte (IJO 3, Syr72). Judah was the commonest name
for proselytes,384 but it is unclear whether Ariston and Judah are the
same man, with Judah the name taken upon full conversion. It is also
possible that the inscription refers to two people, where it should be
assumed that these were not blood relations, but may again represent
adoptive family. These examples provide explicit support for Acts 2:510, that records devout Jews and proselytes from every nation under
heaven living in Jerusalem. Other proselytes are Sarra, in Cyrene
(CJZC,385 12); and an unnamed proselyte in an Aramaic inscription
from Dura Europus, dating from AD 244-5 (IJO 3, Syr84).
Eirene provides evidence for a culture of adoptive family within
Judaism. Other proselytes may have been part of sympathetic godfearing Gentile families who were thoroughly familiar with Judaism, no
doubt as a result of synagogue attendance (cf. Josephus in Contra
Apionem). This explanation implies that members of sympathetic
Gentile families that underwent the full conversion to become
proselytes did so with the full and supportive approval of their families.
This suggests that the contiguity of god-fearer families to the full Jewish
community was a crucial network tie.
383
Bagatti, B., and Milik, J. T., Gli scavi del Dominus Flevit Parte I: La Necropoli del
Periodo Romano, Tipografia dei PP. Francescani, Jerusalem, 1958.
384
See commentary in IJO 3, Syr72, p. 115.
385
Lderitz, G., Corpus jdischer Zeugnisse aus der Cyrenaika, Weisbaden: Dr. Ludwig
Reichert, 1983.
199
God-fearers in Judaism
However, the more epigraphically common people at the edge of
Judaism are the god-fearers. They are well known from Acts, where at
13:16 Paul says to the synagogue in Antioch in Pisidia, Israelite men
and those who fear God, oi phoboumenoi ton theon, and implied at 14,
when Paul and Barnabas speak in the synagogue of Iconium and
convert a great number of both Jews and Greeks. They are markedly
not called proselytes, and are now generally understood as those people
with varying degrees of interest in Judaism or participation in the
activities of the synagogue, but who had not undergone full conversion.
They were Gentiles who attended synagogues, a formal group attached
to a Jewish community, and distinguished both from Jews and from full
proselytes.386 The terms for god-fearer are metuens in Latin387 and
theosebes, sebomenos or phoboumenos in Greek. However, again, there
are not a particularly great number attested epigraphically, considering
the evidence from the literary sources. The inscriptions seem to be in
the individuals mother tongue, as when found in Italy, they are in Latin
and when in the east, in Greek. A few of the eastern god-fearers appear
386
200
See the brief discussion in the previous chapter, p. 157, note 347.
201
Marcus, a god-fearer in Venosa, is in Latin and dates from the fourthfifth century (JIWE, 113). The only other mention of god-fearers in the
west is a Latin epitaph dating from the third-fifth centuries 389 from Pola,
now in Croatia. It is for Aurelia Soteria, religioni(s) iud(a)eicae
metuenti, of the Jewish religion, god-fearer (CIJ I, 642). Her sons,
Aurelius Soter and Aurelius Stephanus, dedicated the stone for her, and
moreover, Aurelia Soteria herself had set up an epitaph for her fosterdaughter, Aurelia Rufina (CIJ I, 641). This was apparently an extended
family, suggesting that the Jewish familial ideology of adoption was
transferred to Gentile god-fearers.390
There
are
two
god-fearer
inscriptions
that
pose
more
and god-fearers or as the synagogue of the Jews who are also godfearers (IJO 1, BS7). Because there is no other explicit mention of
god-fearers in the Black Sea region, it has been argued that the second
interpretation is correct,391 however, there are many inscriptions in the
region to Theos Hypsistos, and IJO 1, BS4 refers to Theos Hypsistos
and the proseuche. Should this inscription then be understood as
Jewish, or as belonging to the cult of Hypsistos as a separate entity?
The common ground is abundantly clear. Likewise, inscriptions from the
theatre in Miletus from the second-third century name the places where
Jews and god-fearers sat (IJO 2, 37; 38), but again the wording is
unclear and both the interpretations of meaning Jews who are also godfearers, or Jews and the associated group of theosebeis have been
389
The fact these people all had Aurelii names suggests that they were proud of their
Roman citizenship and indicates that these inscriptions should be dated earlier in the
third century, closer to the Constitutio Antoniniana in AD 212, as opposed to the fifth
century.
390
Supported by the inscription from the Bosporan kingdom that refers to the
adopted brothers who worship Theos Hypsistos, (96; 98; 100; 101).
391
Simon, M., Le Christianisme antique et son contexte religieux. Scripta Varia II,
Wissenschaftl. Unters. z. N.T. 23, Tbingen, 1981, Siegert, F., Gottesfrchtige und
Sympathisanten JSJ 4, 1973.
202
before.
The
synagogue
provides
evidence
of
god-fearers
203
204
geographical
distribution
of
Hypsistos
and
god-fearer
inscriptions, and from the inscriptions from Tanais, that record the
god-fearing
(sebomenoi)
adopted
brothers
who
worship
Theos
Hypsistos (96, 98, 100, 101), that theosebes was therefore a specific,
technical term used to describe themselves by the worshippers of Theos
Hypsistos.396
However, aside from these inscriptions from Tanais, almost all of
the god-fearer inscriptions detailed above are explicitly connected with
the synagogue or a Jewish community, and as noted, most are later than
the third century. The cult dedications to Hypsistos, by contrast, almost
never make an explicit connection with a Jewish place of worship;
indeed, there are independently known sanctuaries to Hypsistos, for
example, at the Pnyx in Athens, Oinoanda in Lycia, and at Iasos in
Caria. This suggests that the worshippers of Theos Hypsistos and those
who called themselves god-fearers, although connected, are to be
differentiated.
396
205
The epigraphic evidence for the cult of Theos Hypsistos is found across
Greece, Asia Minor and the eastern Roman Empire, with the major body
of inscriptions dating from the second to third centuries AD (see Map
6A). The worshippers range in status and occupation, there are Roman
colonists and slaves represented, and the cult was popular with women.
The appeal of the god, as noted by Mitchell, was therefore apparently
exceptionally wide ranging from peasant farmers to city dwellers,
slaves to slave-owners, men and women, and covered all sorts of
professions. This strongly suggests that the cult did not transmit across
professional groupings or guilds, i.e. that the routes of diffusion ought
to be looked for elsewhere family, friends, neighbourhood, etc. This is
in marked contrast with, for example, the transmission routes of the
cult of Jupiter Dolichenus. Since nothing really links these people in
terms of status or of occupation, then how did the cult come to be
adopted by all of them?
What these people do have in common is the name they used to
address their deity. The general lack of associated iconography
suggests that the cult of Hypsistos was aniconic; and the absence of any
real syncretism with other deities supports the notion that the cult was
206
of
the
earliest
reactions
to
the
destruction
and
the
nascent
Epigraphic analysis
As Mitchell has already collected most of the evidence for the cult of
Hypsistos, references here are to his catalogue.397 Material published
since 1999 is included with full references. The inscriptions are largely
simple, often indicating the name of the dedicant and the name of the
deity, and most have no iconographic features. Almost all the
dedications are in Greek. The aim here is to understand the
development
of
the
cult,
so
the
approach
to
the
material
is
208
Cythus,
where
there
is
an
attested
sanctuary
of
Zeus
Noy, D., Panayotov, A., Bloedhorn, H., IJO, vol. I, Eastern Europe, Tbingen: Moer
Siebeck, 2004, p. 218.
209
two virtually identical epitaphs from Rheneia, the burial island of Delos,
dated between the second and first centuries BC (IJO 1, Ach70; 71;
Mitchell, 110). The editors of IJO 1 state that the reference to Theos
Hypsistos here is clearly to the Jewish God, as indicated by the
following phrase, ton Kyrion ton pneumaton kai pasis sarkos, which is
almost an exact citation of the LXX text of Num. 16.22 and 27.16. They
find further Septuagint parallels, including a reference to the Lord who
sees everything, and the angels of god which do not presuppose a
special angelic cult. They are invoked to carry out Gods vengeance. 399
Thus all the Hellenistic attestations of Theos Hypsistos have explicit
Jewish connotations.
The fact that most of these early inscriptions identify the deity as
Zeus rather than Theos suggests primarily that the people dedicating
were Greek and Macedonian, supported by the personal names that
occur in the inscriptions, whereas the dedications to Theos Hypsistos in
this period are closely connected, sometimes explicitly, with Jewish
communities. It is expedient to recall the Letter of Aristeas, probably
composed in the mid-second century BC, where it is stated that the
Jews worship the same god that the Greeks know by the name Zeus.400
The use of the term Zeus Hypsistos began in the Greek world in
precisely the same period as the Jews were translating the Torah into
Greek and using Theos Hypsistos to describe the Jewish God. There
are also a number of dedicated sanctuaries to the god in this period;
some built structures and others apparently open-air spaces. This
variance within the space for veneration of the god reveals that the
worshippers were not following a set paradigm, but, rather, adapted to
the situations they found themselves in. Certainly at this time there was
no definitive understanding of how the space Diaspora Jews should
gather and worship in should be construed.
399
IJO 1, p. 238-239.
See Bartlett, J. R., Jews in the Hellenistic World. Josephus, Aristeas, the Sibylline
Oracles, Eupolemus, Cambridge: Cambridge University Press, 1985, p. 14; Collins,
Jerusalem, p. 179.
400
210
However, during the first century BC, the distinction that might
be drawn between Jewish or Greek use of the term Hypsistos
becomes less apparent, and Zeus and Theos become more contiguous.
This supports Mitchells point that, instead of assuming that the
inscriptions need to be sorted into Jewish and pagan groups we should
try to see if they make sense as a single body of material, treated on its
own terms.401 Two inscriptions from the Fayoum in Egypt demonstrate
this quite clearly: the first, dating from 69-57 BC, mentions a religious
guild of Zeus Hypsistos worshippers (287), and the second, dated to 29
BC, is to the Theos Megas Megas Hypsistos on behalf of Epitychia also
called Dionysia, and her husband Harpochras (286). Epitychia and
Harpochras might well have been Jews, and Jews were certainly
present in the Fayoum during the second century BC, as Eleazar and his
wife Eirene set up a stele during this period (JIGRE, 115). However,
this shows the difficulty in making a distinction between the Jewish
and the Greek cults, and that often, distinguishing them in this way is
based on arbitrary interpretative decisions.
Elsewhere in the Mediterranean, Zeus and Theos are both used.
In Macedonia, the dedications continue to be to Zeus. At Antigoneia,
Quintus Markios Noumerios, presumably a Roman colonist, dedicated a
statue to Zeus Hypsistos (SEG XLVI, 726), and at Edessa, Zoilos
Alexandros dedicated to Zeus Hypsistos for his children (38). At Azoros
Elassonas in Thessaly, by contrast, Hermokles gave a stele decorated
with an eagle simply to Hypsistos (SEG XLVI, 640). In Spitali on
Cyprus, Aristokles Koukomes offered up his prayer to Theos Hypsistos
(265), and on Delos, Laodice and Lysimachus gave two thanksgiving
inscriptions
to
Theos
Hypsistos
(respectively
107;
108).
The
211
1,
proseuche. It has been argued from this that Laodice and Lysimachus
must therefore have been ethnically Jewish, but Mitchell makes the
point that although GD80 may have been a synagogue of the Jews, it is
also true that the sanctuary is also a Greek one, containing dedications
set up by persons with Greek names to Theos Hypsistos. 402 What is
apparent from the debate over the synagogue and the Hypsistos
dedications on Delos is that by this stage, the use of Theos Hypsistos in
a place where there were also known to be Jews does not automatically
mean that the dedication should be classified as Jewish.
The cultic divide is, however, quite apparent between inscriptions
that, although not necessarily made by Jews, can be closely associated
with
Jewish
populations,
i.e.
the
Egyptian,
Cypriot
and
Delian
inscriptions, and those that cannot. The former group almost all use
Theos. The dedications from Macedonia, Caria, and the Aegean islands,
aside from Delos, all use Zeus. There are no explicitly known Jewish
communities in these places at this time, although there are established
synagogues in Macedonia by the time of Paul, and there were Jews in
various cities in Caria by the first-second century AD. This apparent
lack of connection with Jewish communities has been taken as proof
that the Hypsistos dedications do not represent a single cult, and
instead that it was a term applied to any god considered to be highest.
However, because the dedications are very simple, and at this stage
there are still very few of them, it is difficult to make generalisations.
Moreover, the features that connect them the lack of any other named
deities and the use of the term also applied to the Jewish God are
notable. It might be more useful to consider that what this divide
represents is that those worshippers of Hypsistos who were regularly
exposed to Jewish practice and communities termed the deity Theos,
perhaps that they considered themselves to be god-fearers; whereas
those worshippers whose local Jewish community was not large enough
to sustain a synagogue, or those who had only briefly encountered the
402
212
by archaeological excavations
conducted during the 1960s and dated to between 300-124 BC. 403
During the later Hellenistic period, this temple was destroyed:
according to Josephus, in one of two expeditions by John Hyrcanus
against Samaria, either c. 128 BC or 108 BC. 404 It is difficult to
ascertain the relationship between Jews and Samaritans: it has been
argued variously that the divide and animosity between them stemmed
from the post-exilic period, or from the Hellenistic conquest, when
Alexander sanctioned the building of the Samaritan temple, or, as
Crown argues, that Samaritans were basically considered as Jews until
the period following Bar Kokhba.405 There was, however, certainly
hostility between them prior to this period, and the Samaritans
apparently rejoiced at the destruction of the Jerusalem Temple in AD
70.406
403
Bull, R. J., Wright, G. E., Newly Discovered Temples on Mt. Gerizim in Jordan,
HThR 58, 1965, pp. 234-237.
404
Josephus, Ant. XIII, 10.
405
Crown, A. D., Redating the Schism between the Judaeans and the Samaritans,
JQR, New Series, vol. 82, no. 1-2, pp. 17-50, 1991.
406
Gaster, M., The Samaritans: Their History, Doctrines and Literature, Oxford: Oxford
University Press, 1923, p. 37.
213
emphasis).
Montgomery407
noted
that
Eusebius408
presents
Montgomery, J. A., The Samaritans: the earliest Jewish sect, their history, theology
and literature, New York: KTAV, 1968, p. 284.
408
Eusebius, Praep. Evang. IX, 17, 18, 26, 30-34, 39.
409
Josephus, Ant. xii 5.5.
214
have displeased the Samaritans themselves, 410 rather, that they may
well have viewed it as a pious act of rebuilding. Hadrian was making a
political statement as much as a religious one: by rebuilding the temple
on Gerizim under the name Zeus Hypsistos, he managed both to further
humiliate the Jews in Judaea, and at the same time, acknowledge the
differences between the Jews and the Samaritans and sanction
Samaritan worship.
In the Hellenistic period, inscriptions testify to Samaritan
populations in the Aegean. In Athens, Ergasion the Samaritan is
mentioned as part of a thiasos inscription, dating to the fourth-third
century (IJO 1, Ach41), he was clearly engaged with Gentile activities.
From the acropolis at Caunos, an immigrant family originally from
Shechem (Neapolis, modern Nablus, the Samaritan city in the foothills
of Mount Gerizim) is attested in the late Hellenistic period (IJO 2, 24).
Crown argues that, after the destruction of Shechem in the second
century BC, the Samaritan Diaspora grew rapidly and should be
considered as having the same range as that of the Jews: through
Egypt, Greece, North Africa, Italy, Sicily and south into the lands
adjacent to the Red Sea.411 This may be the case, but there is little
supporting
epigraphic
evidence,
partly
because
in
general,
no
However, it is also true that the Samaritans had been adversely affected by
Hadrians anti-Jewish law forbidding circumcision.
411
Crown, Samaritans, p. 25.
215
See the argument presented in Kraabel, A. T., New evidence of the Samaritan
Diaspora has been found on Delos, in BA, vol. 47, no. 1, 1984, pp. 44-46.
413
For example, 1. Macc. 15.23 lists Delos as a place where the Romans sent a letter
about the Jews in 140 BC.
216
and
that
the
Samaritan
community
on
Delos
had
pan-Aegean
This had long been the case Susan and Andrew Sherratt remark on the growth, in
the eighth century BC, of international sanctuaries at nodal points on the maritime
routes, of which Delos was one. Sherratt, S., and Sherratt, A., The Mediterranean
economy in the early first millennium BC, in WA, vol. 24, no. 3, Ancient Trade: New
Perspectives, 1993, p. 367.
415
Noy et al, IJO 1, pp. 210-219.
217
and
one
woman,
who
are
variously
Romans
and
Thessalonica,
Titus
Flavius
Euktimenos,
trikleinarchos,
higher
status
inscriptions
are
concentrated
in
the
are
by
contrast
rare,
probably
partly
because
these
connects the god with the sun; and in Prusa in Bithynia, a simple
collective prayer was offered to Zeus Hypsistos by the entire village
because of a gift of ten measures of corn given to them by Paterion (?)
(189). In Chersonesos in Crete, Tertula offered her prayer to Theos
Hypsistos, decorated with an eagle (121); almost identical is the
dedication of Sozousa on Cyprus (262); and that of Cosmos in Athens,
which is probably first century, and which is decorated with a picture of
a torso (22).416 It is notable that most of these places that use the term
Theos have attested Jewish communities at this time.
Finally, there are the manumission texts from the Black Sea.
Three inscriptions from Gorgippia are dated to the second half of the
first century, and all use Theos Hypsistos in the manumission formula
(IJO 1, BS20; 21; 22). Another inscription that follows a similar
formula and so has been restored to read Theos Hypsistos is a
thanksgiving plaque for Metrotimus for salvation from megalon
kindunon (IJO 1, BS27). In two of the three manumission texts, Theos
Hypsistos appears alongside a call for the protection of the freed slave
by Zeus, Earth and Sun (IJO 1, BS20; 22). This final call has caused
some commentators to claim that therefore they cannot be Jewish; yet
conversely, some have defined them so because all three also use the
term blessed, eulogetos, regarded as specifically Jewish at this date. In
addition, BS20 mentions the proseuche, used to support some
commentators argument that it is a fully Jewish inscription. The editors
of the IJO explain the situation by arguing that the manumittor was
Jewish and the pagan deities were included for the benefit of the freed
slave.417 This may be the case, as these inscriptions do not mention the
protection of the Jewish community, as found in examples from
Panticipaeum (BS5; 6; 9) or Phanagoria (BS18).418 However, IJO 1,
416
There is a strong association with healing in the cult in Athens, as seen in the
dedications of the next century, which often display body parts.
417
IJO 1, p. 307.
418
These three deities do have an abstract quality however, and that Helios has been
found elsewhere in the corpus suggests that perhaps this is representative of a
traditional formula being used alongside Hypsistos that is not at odds with the cult.
220
inscriptions
therefore
particularly
highlight
the
into
different
inscriptions
should
be
ethno-religious
regarded
as
boxes,
revealing
the
the
Gorgippia
pan-Empire
IJO 1, p. 310.
There is a slight grammatical issue with the text; leading to the suggestion that
sebwn is a participle referring back to the slave. According to the editors of the IJO,
this seems a very forced explanation (p. 282), and in the light of the term being
found elsewhere in connection with Jewish communities, it is more reasonable to
assume that it refers to god-fearers as an integrated part of the Jewish community.
421
Mitchell, Hypsistos, p. 120-121.
420
221
222
period.
However, it
is worth
426
427
223
Why then, are the god-fearers, so present in the Acts of the Apostles
and the literary evidence, so absent in the epigraphy, given the
epigraphic habit? As shown above, there are relatively few god-fearers
known from the epigraphic corpus. Yet the god-fearers have been
argued to have the same beliefs as the worshippers of Theos Hypsistos,
and indeed, to be the same group of people. The inscriptions from the
Black Sea region in the first century AD clearly show the connection
between Judaism, god-fearers and the worship of Theos Hypsistos. It is
suggested here then, that alongside the epigraphic habit, an additional
reason for the massive increase in dedications to Theos Hypsistos at
this time was because the Gentile god-fearers who had worshipped him
as attendees of the Jewish synagogue had been activated, and were
not able or did not wish to call themselves god-fearers in this period.
This problem of self-definition for the Gentile worshippers of the
Jewish God stemmed from the profound changes enacted in Judaism at
this time. The psychological trauma for Jews following the destruction
of the Temple in AD 70 and the events of the following sixty years
cannot be underestimated. The imposition of the increased fiscus
Judaicus post-AD 70 further fuelled the pre-existing social tensions that
led to the uprisings in Egypt, Cyrenaica, Cyprus and Mesopotamia, and
the subsequent destruction of the Jewish communities in those places.
The added insult of the foundation of Aelia Capitolina on the ruins of
Jerusalem led to the revolt of Simon Bar Kokhba and his followers and
their final defeat in 135. Judaea was practically a desert; and to ensure
Jerusalems pagan character, Hadrian drove out those Jews that
remained and forbade all Jews from entering Jerusalem on pain of
224
death, a law that remained in place until at least the fourth century,
when Constantine allowed them to mourn the destruction of Jerusalem
once a year.428 Without the physical Temple at its core, and with no hope
of Jewish political independence, the strictures and Laws of Judaism
became a spiritual Temple, reconstituted and reiterated by the rabbis in
Judaea and Babylon. The composition of the Mishnah c. AD 200 and the
renewed emphases of rabbinic Judaism on adherence to the Law
resulted in the dissemination of these reforms, and, as argued in the
previous chapter, the period between the third and fifth centuries was
marked by the Hebraization of the communities in the Diaspora.
Prior to this, the destruction in Judaea produced a period of
Jewish anxiety and anger, manifest in the Diasporan revolts. Equally,
the Jewish uprisings and revolts across the Roman Empire led to
increased Roman stigmatisation of the Jewish communities. Both Jewish
unrest and Roman suspicion led to a level of mutual distrust and
separation, with the effect of the tightening of the boundaries of
Judaism. That the iteration of explicit Jewish identity is so clearly visible
epigraphically in the process of Hebraization leads to the question: how
did the Gentiles attached to the synagogues, the non-Jews who
worshipped the Jewish God, react? It is here suggested that this period
between the second and fourth centuries, when the hostilities and
tension between Jewish communities and the Roman government was
at its height, was marked by the reiteration of Jewish Law. The social
divisions
already
in
existence
between
Jew
and
Gentile
were
225
continue their worship under the Jewish name for God Theos
Hypsistos.
The epigraphy is, however, notoriously uninformative. In this
sense, the evidence that supports this hypothesis is, to an extent,
negative. Nevertheless, certain conclusions can be drawn from an
examination of the epigraphy. The range of people, occupations and
statuses suggest that the cult was not centralised in any way, but
rather, was a ground-level, grass-roots kind of movement that did not
transmit via occupational, ethnic or elite networks, which supports the
notion that this was a religious network, perhaps already fully or
partially formed. The outdoor/extra-mural or reused places where
people gathered indicates that there may have been no physical space
for the worshippers in the cities, suggesting a less formalised sacral
arrangement without specific hierarchies a consequence, perhaps, of
cult followers rejecting the traditional space for worship, or indicating
that they had themselves been rejected. Finally, the geographical
restrictions on the spread of the cult suggest that it lacked long-range,
independent diffusive appeal, and had arisen at a more local level as a
response to localised actions, interactions or exposure.
This hypothesis is not, of course, intended to apply to the entirety
of the inscriptions that refer to Hypsistos it has been amply
demonstrated that, even if some explicit connections can be made with
Judaism, this is by no means applicable to all of the evidence all of the
time. Instead, it is suggested here that the massive increase in
dedications, in particular those to Theos Hypsistos in the second-third
century, may represent some kind of epigraphic trace of those Gentile
god-fearers that had previously been part of the Jewish communities.
226
these
places;
Ulpius
Carpos,
town
councillor,
prophet
(profhvth") of the most holy Theos Hypsistos who was honoured by the
statio of the civic gardeners is attested in Miletus (135; 136); and
Statius Rufinus, a centurion (eJkatovnarcho") dedicated to Theos
Hypsistos Epekoos in Nicomedia (192). Servants and slaves are also
found in the corpus: in Beroia, the servants of Eros son of Eubiotos
dedicate to Zeus Hypsistos (34); in Sparta the slave of Claudius
Pratolaos offered to Zeus Hypsistos (25); and Koronos, a publicus, civic
slave, dedicated to Theos Hypsistos in Knossos (120).
The occasional mentions of occupation in the later epigraphy
testify to people of both lower and middling status. In Kavalla in Thrace,
Tarsas the blacksmith dedicated simply to Hypsistos (61); in Acmonia,
Aurelius Tatis Onesimos the bronze-smith dedicated with his wife from
his own means to Theos Hypsistos (205); Theon the builder dedicated
to Theos Hypsistos in Kition (245); in Nacolea, Gaius son of Manes
dedicated to Hypsistos for saving his cattle (219); in Apamea, Aurelius
Paulus, also called Epithymitos, a doctor, dedicated to Theos Hypsistos
(214); in Miletus, there are shell-fishers who dedicate to the aJgiotavto"
Theos Hypsistos (136); and in Gortyn, Euphranor the flute-player and
Zosimos the goldsmith both dedicate to Theos Hypsistos (122; 123). A
man from Kozani in Macedonia, Chryseros Philippos, dedicated vines
and trees to kyrios Zeus Hypsistos (46) which suggests he may have
been a farmer, but also that he was probably a land-owner. The
227
228
229
from
AD
250
that
clearly
demonstrates
the
crossover
434
230
Places of Hypsistos worship
As seen above, there are a number of known or implied sanctuaries in
the earliest evidence for the cult of Hypsistos: the boundary stones that
may mark a sanctuary space for Zeus Hypsistos in Iasos (129; 130); the
dedicated doors in the tovpon of Zeus Hypsistos in Odessus (81); and
the Zeus Hypsistos sanctuary attested on Mount Cythus on Delos.
Although there is some variation in the types of sanctuary space
associated with Hypsistos, it is clear that a number of these early
sanctuaries were in the open air. In the Tosefta, R. Judah mentions the
open air of the synagogue, which implies that Jewish worship or
gathering could take place outside or in a place without a roofed
structure,436 in warmer climes or, perhaps, in places before there was a
large enough community to merit a building. Because the Torah was
holy, it consecrated the place it was in the presence of the Torah
made the building a sanctuary; study of the Torah thus became a cultic
act.437
In the later period of the cult, between the first-third centuries
AD, there are some other indications of the ritual space afforded the
Highest God. A third century inscription from Cotiaeum in Phrygia
reads: Aurelius Alexandros Timotheos and his wife Aurelia Ammia,
offered their vow to Theos Hypsistos in prayer, together with their
children Attikos, Artemon, Timotheos, Alexandros and Platon, set up the
columns and the propylon (215), which reveals a sanctuary space with
an entry area, but nothing more. Timotheos is clearly wealthy. The
pious name Timotheos, he who honours God, was certainly also used
by god-fearers/Christians (cf. Acts 16).
436
Zahavy, T., Studies in Jewish Prayer, Lanham: University Press of America, 1990, p.
72-73.
437
Van der Horst, P. W., Was the synagogue a place of Sabbath worship before 70
CE?, in Jews, Christians and Polytheists in the Ancient Synagogue: cultural
interaction during the Graeco-Roman period, Fine, S., (ed.), London: Routledge, 1999,
p. 36.
231
and terra
sigillata
Forsn, B., The Sanctuary of Zeus Hypsistos and the date and construction of Pnyx
III, in B. Forsn, G. Stanton, eds., The Pnyx in the History of Athens, proceedings of
an International Colloquium organised by the Finnish Institute at Athens, 7-9 October
1994, Helsinki: Vammalan Kirjapaino Oy, 1996, p. 49.
439
See Forsn, Hypsistos.
440
Josephus, C. Ap, 2.282, 39.
232
city wall which was first struck by the rays of the rising sun. 441 The text
reads:
Born of itself, untaught, without a mother, unshakeable, not
contained in a name, known by many names, dwelling in fire, this
is god. We, his angels, are a small part of god. To you who ask this
question about god, what his essential nature is, he has
pronounced that Aether is god who sees all, on whom you should
gaze and pray at dawn, looking towards the sunrise.442
It is apparent from this that the worship of Hypsistos was here
associated with the reappearance of the sun, so therefore an outdoor
sanctuary would be particularly important. This suggests that the
followers had quite specific times for gathering lamps are only really
visible, necessary, or impressive in the dark perhaps in keeping with
the Jewish Sabbath. Mitchell suggests that lamps represent the earthly
version of the heavenly fire, and indicates that individuals could partake
in a universal god through their humble gift.
Further explicit dedications of lamps are known in the Hypsistos
corpus. In first-second century AD Hierocaesarea: Teimotheos Diagoros
Labrantidis and Moschion Teimotheos his wife pray to Theos Hypsistos
at this altar. Diagoras, Teimotheos, Pytheos, the sons of Timotheos son
of Diagoros Labrantidai set up these lamps to Hypsistos (169). The use
of the pious name Timotheos is again notable. At Pella, the dedication of
an actual lamp simply to Hypsistos was discovered, decorated with an
eagle on a bucranium, dated to the second century (SEG XLVI, 785).
Another dedication that can be restored as pertaining to lamp
dedication is to Theos Hypsistos Epekoos from Tiberiopolis in Phrygia,
dating to the second-third century (225). The fact that all of these
examples of lamp-dedication are from the second century, and that they
all use Theos, or simply Hypsistos may suggest that this habit had been
adopted from close contact with Jewish practice.
441
Mitchell, Hypsistos, pp. 87-90, referring to the argument of Hall, A. S., The
Klarian Oracle at Oenoanda, ZPE, vol. 32, 1978, pp. 263-268.
442
Translation Mitchell, Hypsistos, p. 86; epigraphic reference 233.
233
234
way to the hippodrome and in the vicinity of an altar of the Fates and
one of Hermes. There was cult for Hypsistos at Corinth (2.2.8), where
there were three statues, one with no title, one called Zeus of the
Underworld, and one Zeus the All-highest, all in the open air. It is
unclear what these statues looked like; the untitled one at least may
have been aniconic in some way. At Thebes, Pausanias discussion is
about the gates of the city, and by the High gates is a sanctuary of Zeus
the all-Highest (9.8.5). This last location sounds very like the sanctuary
at Oinoanda, discussed above, that was located at the highest point in
the city near the city wall; the statue of the god at Corinth was also in
the open air. At Olympia and Athens, the cult was able to be included in
the sanctuary space of other deities.
In sum, this seems a somewhat disparate collection of Judaizing
practice, buildings, and reused or extramural public spaces, with no
particular links to be discerned between them. However, the emphasis
is on altars in the open air and outside spaces. It also appears that, in
the second and third centuries, there are fewer attested sanctuaries to
Hypsistos than in the earlier period of the cult. However, a recently
published inscription from Thessalonica provides evidence that in the
Imperial period the worshippers of Hypsistos were sometimes able to
build their own temples from scratch: Zoilos son of Menon son of
Menandros son of Dionysios, and Kratisto daughter of Menon son of
Sosibios of the tribe of Antiochis, his wife, both from the tribe Antiochis
(?) furnished the foundations of the temple of Zeus Hypsistos from their
own means (SEG LII, 650). What is particularly noteworthy about this
inscription is that these wealthy devotees of Zeus Hypsistos were
founding a temple for his worship in the second-third century AD. The
cult of Zeus Hypsistos had been popular among the elites of Macedonia
since the Hellenistic period, and in Thessalonica itself since the first
century AD. What could account for this necessity to build a new temple
to a god that had been worshipped in the city for at least a century?
Most of the other inscriptions in Thessalonica are to Theos Hypsistos,
235
and the Jewish synagogue there is well attested. Could this inscription
be understood as the foundation of a separate Hypsistos temple as a
result of the separation of Gentile god-fearers from the synagogue?
Geographical Absences
There are some important places where the cult is not attested at this
time. As Mitchell suggests, it may be that the god was worshipped
under
different
name,
or
the
worshippers
called
themselves
236
were banned from the island. They seem to have begun to re-establish
themselves in the third-fourth centuries. In the intervening period, the
cult of Hypsistos is very well attested, with most of the inscriptions
dating from the second-third centuries. It is notable that every single
dedication is to Theos Hypsistos and there is a fairly strong healing
connection. It is plausible to imagine that these might represent Gentile
god-fearers who developed the cult of Theos Hypsistos after the Jewish
uprising and banishment. There is no indication of what kinds of spaces
they worshipped in.
This survey of the areas where Hypsistos is not attested
highlights the nature of the religious network across which the cult
diffused. The cult appears to have been highly localised, spreading
across a network that was already formed. It did not transmit over long
distances like other eastern cults the extremely few epigraphic finds
from Spain and Italy are generally maritime or transportable items. The
uniformity of the second and third century dedications, and the fact
that by far the majority of the inscriptions use Theos instead of Zeus to
address the god supports the notion that the dedicants at this time had
something in common: a prior affiliation with Judaism.
Apollo and all the gods. It appears that this individual certainly
understood the cult of Hypsistos in a more traditional polytheist sense,
finding it necessary or desirable to include the traditional Hellenic
pantheon alongside Hypsistos. However, what is apparent is that these
few examples cannot be used to argue that the cult simply fits the
normal pattern of polytheism: that polytheist tendencies are so
occasional supports the notion that in general, the cult of Hypsistos was
monotheistic. The exceptions underline the rule.
A particular pocket of local tradition is seen in the survival of
seventeen dedications from Stratonicaea in Caria, most of which are to
Zeus rather than Theos (140-156). The earliest dedication is dated to
the period of Antoninus Pius, with the rest being roughly second-third
century. Almost all of the dedications are to Dii; uJyivstw/ kai; qeivw/
either Zeus the highest God, or Zeus Hypsistos with an abstract divine
power, to theion.446 Angeloi also occur frequently, reminiscent of the
common Jewish idea that the righteous dead become angels or mingle
with the angels. Pseudo-Phocylides refers to the heavenly bodies as
blessed ones and says that the dead become theoi neither of which,
in Collins opinion, should be taken as deviation from monotheism. 447
These facets of the dedications both suggest a strong Jewish aspect to
the cult, as Pseudo-Phocylides refers to the righteous Jewish dead as
theoi that mix with the angels. Angel worship was part of the
indigenous religious culture from other places in Asia Minor, and this
also links with the description of God and his angels in the oracle from
Oinoanda. The earliest known inscription, dated between 138-161, is
particularly notable, as it names a pantheon with Zeus Hypsistos
Hekate Soteria, Zeus Capetolios and the Tyche of the emperor
Antoninus Pius (140). Mitchell suggests that this shows Zeus Hypsistos
was one of the main civic deities of Stratonicaea, alongside Hekate,
who was known for her famous extra-mural sanctuary at nearby Lagina,
where an inscription following the formula of Stratonicaea has been
446
447
240
found: Dii; uJyivstw/ kai; qeivw/ tw`/ basilikw`/ (157). Both these prominent
local gods were then coupled in a familiar fashion with the emblematic
Roman cults of Jupiter Capitolinus and the Fortuna of the ruling
emperor. This suggests that at Stratonicaea, to a greater degree than
elsewhere in the evidence, the worship of Zeus Hypsistos was part of
mainstream civic paganism. However, the association in the majority of
the dedications with to theion suggests that it had much in common
with the Theos Hypsistos of other contexts.448
While some dedications from this period incorporate other deities,
equally, some worshippers are more Judaizing. Some of these, such as
the dedication that mentions the Hagia Kataphyge, the synagogue
building in Tanais, or Judaizing official terminology, such as that at
Pydna, have been discussed above. Some references may be more
covert. In Thessalonica, Quintus Urbanus set up a dedication to Zeus
Hypsistos with Nemesis, qea;n dikaivan, goddess of righteousness (54),
showing the association between the Hypsistos cult and concepts of
justice and vengeance within Greek thought and religious ideas. An
inscription from Nacolea in Phrygia (220) is to Theos Hypsistos with
Hosio kai Di-, which Mitchell is tempted to read as Dikaios, the abstract
god of justice found often in Phrygia. 449 Although there is a lack of
space on the stone for the necessary letters, the frequency of the terms
in the region means that the use of Hosio kai Di- is almost enough to
conclude that this is what the stonecutter meant. Further support for
this argument is found in an example of Hypsistos in conjunction with
Hosios kai Dikaios from north-east Lydia (SEG XLVIII, 1427 now TAM
V.3, 1637) where the stone was first cut to read Theos Hypsistos, with
the upsilon, psi and sigma overcut to read Hosios. It is, however,
unclear as to whether this dedication is to the Theos Hosios kai Dikaios
the pious and righteous God, or to Theos and the Holy and the Just
as separate entities. The editors of SEG do conclude however, that, in
Phrygia, the cult of Hypsistos should be considered to be in some way
448
449
241
associated with the Holy and the Just. Although the dedications are
largely uniform, there was clearly room within the cult for the
expression of individuals personal religious beliefs or strong local cults,
especially in the later Imperial period.
The cult could not reach into social space where there were no
existing networks to facilitate transmission. One explanation that might
help to incorporate these three aspects of the epigraphic evidence is
that, in the second century, the numbers of the existing cult of
Hypsistos, which was fairly evenly distributed across the eastern
Mediterranean and had been influenced to a degree by Judaism, was
swelled by erstwhile god-fearers, who brought with them a partially
formed network of believers. These were people from all social
backgrounds who had been associated with Judaism men, women,
poor, wealthy, from all kinds of professions. At precisely the time that
Judaism was undergoing radical change and upheaval, and when Jew
and Gentile relations were becoming in some places extremely hostile,
the cult of Theos Hypsistos boomed.
It will be helpful to supplement these hypothetical explanations
by visualising the connections that might have existed between the
worshippers of Hypsistos themselves and comparing them with the
network for the Jewish Diaspora. The following network analysis will
add depth to the conclusions from the epigraphy.
uniform diffusion. However, the networks of the more distant areas are
also noteworthy namely, the separation of the networks in Bosporan
Cimmeria and Paphlagonia and Pontus and that of Egypt, the Negev
and Syria. Crete and Cyprus also represent introverted and somewhat
disconnected clusters. These network formations might indicate that
the cult was of a different quality: and Cyprus, Egypt, Syria, Bosporan
Cimmeria, and to a lesser extent, Crete, are notable for the strong
Jewish connections in those places. In Crete, Cyprus and the Cimmerian
Bosporus only dedications to Theos Hypsistos are found; comparison
with the network for the Jewish Diaspora will help to further illuminate
these connections. The interpretation of the network of Paphlagonia
and Pontus will also benefit from this comparison.
In the more tightly integrated network of Greece, Macedonia and
Asia Minor, some other features are immediately noticeable. The divide
between Macedonia, Thrace and Thessaly, and the southern Greek
networks is quite apparent, and may indicate that the cult was of a
different form there is certainly a divide in terms of address between
these two areas, with the southern locations, with the exception of
Sparta, mostly choosing Theos rather than Zeus.
The
pathway
across
the
south
Aegean
is
through
Delos,
246
The Hellenistic period to the end of the first century BC: Map 6C
The early cult network is simple: divided between that in Egypt and
Cyprus and that in the Aegean. In the network centred on the Aegean,
it is notable that the locations are mainly coastal Delos, Imbros,
Skiathos, Miletus, Iasos, Prusa and Odessus. These are at some
distance from each other, making the network distances fairly long, but
their coastal locations imply maritime links. The separation of the
Aegean network is supported by the fact that almost all of these are
dedications to Zeus Hypsistos.
Delos,
with
five
links,
is
shown
to
be
crucial
to
the
Rostovtzeff, M., Social and Economic History of the Hellenistic World, vol. 1,
Clarendon Press: Oxford, 1941, p. 332-339.
248
Asia Minor. It is pertinent to remember that it was at this time that Paul
made his crossing over into Macedonia from Troas, arriving in Philippi
(Acts, 16:8-12).
The pocket of cult in Caria barely changes in this period, whereas
the network in Macedonia expands outwards and becomes less
introspective, joining south into Greece, north to Serdica and eastwards
along the coast into Thrace. Again, Pauls missionary journeys
throughout this area are expedient to recall, highlighting the actual
connectivity and transmission of religious ideas that was happening at
the time. A smaller pocket also appears clustering around Prusa in the
region of the Sea of Propontis.
It is quite illuminating that the network between Cyprus and
Egypt hardly expands and remains entirely separate. The lack of cult
dedications in this period suggests that there was no real social space
for the cult. That this network does not join up with the Aegean network
suggests that the interactions between Cyprus and Egypt remained
markedly introspective, and just a little later than the temporal
boundaries of this map, under Trajan, the Jews of Cyprus revolted along
with Cyrenaica and Egypt, proving that close communications between
the Jewish communities in both places were still in existence.
the broken link between Cyprus and Egypt following the Jewish revolts.
The coast of Phoenicia and Palmyra in the hinterland appear in this
period, and connect into Cyprus. Egypt gains no new nodes, clearly
paralleling the destruction of the Jewish population there, but links are
made into Egypt from the new sites in the Negev in Judaea and Petra in
Nabataea. The find from the Negev is decorated with a menorah (281),
indicating that this was a fully Jewish dedication.
In Asia Minor, the network connects the coastal cities of Caria
and Ionia, and spreads into the cities of central Anatolia. Hierocaesarea
and Pessinus emerge as local centres, due to the presence of the cult in
the previous century, however, even though these sites have more than
the average number of links, the resulting network is still extremely
decentralised. This makes apparent the speed and the profundity of the
adoption of the cult in these areas, supporting the interpretation of the
epigraphy that it was not a centralised cult, but rather, represents in
some way the activation of a network already in place. It additionally
indicates the epigraphic habit being adopted as a sudden, emergent
phenomenon in these areas. This analysis also shows the same
geographical barriers as the initial PPA. Lycia and Pisidia connect up
into Phrygia, while the knot of cult finds Caria makes a tightly
introspective network, implying the cult here has a traditional
character; although it does connect via Aphrodisias into Phrygia.
Similarly, the cult network in Thrace and Macedonia in particular
becomes very tightly integrated, implying that this area the cult was
localised and standardised.
The expansion of the Roman Empire under Trajan into the
province of Dacia early in this period is made clear with the find from
Apulum, with the network suggesting that the person who dedicated
came into this area from Moesia Superior. It is notable that the cult
found no followers further west along the Danube, when other eastern
cults were proving so popular among the soldiers in the Roman army; in
fact, the only indication that there might have been military interest is
250
and Ionia are entirely separate. Also similar are the networks round the
Sea of Propontis.
The cats cradle of both networks in central Asia Minor is
particularly notable, and shows that interactions in this area would
have been frequent and fairly intense. It is important that in this area,
no centre emerges for either network, suggesting that the diffusion of
ideas in Phrygia, Galatia and the hinterlands of Caria, Ionia and Mysia
might have been a particularly heterarchical process, driven by lowlevel localised interactions.
However,
the
network
configurations
in
the
eastern
Hypsistos
cult
makes
strong
link
between
Mysia
and
252
These network analyses have supported the conclusions drawn from the
epigraphy that the cult of Hypsistos emerged in a decentralised fashion.
Network hubs potentially had an early effect in diffusing the cult, Delos
being an obvious candidate, but also the sites of Miletus-Iasos had an
important effect on their local environment, and Hierocaesarea and
Pessinus during the first-second centuries. However, the network for
the cult of Hypsistos is in general extremely decentralised, and it is
noticeable that in Macedonia, no site emerged as having particular
network centrality, supporting the suggestion that diffusion was
decentralised or heterarchical. The initial Proximal Point Analysis
highlighted the areas in the network that might be considered
anomalous or of a different quality. Through the three temporally
developing networks, the analysis has further demonstrated the lack of
cultic centres, and the localised, emergent interactions that seem to
have driven the cult of Hypsistos. The comparison with the PPA network
for the Jewish Diaspora reveal the striking similarities between the
diffusion patterns, and highlight some of the different configurations of
the networks, but also the potential points of contact between them.
255
451
Gregory of Nazianzus, Or. 18.5 (PG 35. 990), in Mitchell, Hypsistos, p. 94-95.
256
Epilogue
horizontal
aspect,
that
determines
the
profundity
of
that
innovations propagation.
I have shown that network theory can be used both as a heuristic
device and as a practical modelling tool for re-approaching the subject
of religious change in the ancient world, allowing us to re-conceptualise
the reasons for the success or failure of religious movements. Instead of
focusing simply on what the epigraphic data can tell the modern
observer, approaching the evidence from a network perspective has
brought
other
aspects
to
the
forefront
of
interpretation.
The
247
and events and driven by the rabbinic reforms, but also showing that
the network was fragile and ready for change.
Understanding change in ancient history can be aided by the
incorporation and further development of ideas in network theory.
Although this thesis has presented only a preliminary examination of
the ways in which network thinking can be applied to ancient historical
subjects, I hope it has shown something of the potential in this method
of analysis. My analysis of these three religious movements from the
broad viewpoint of network theory has allowed the building of an
alternative picture about the interactions that created them. I hope to
have shown that religious conversion and change cannot simply be
attributed
to
the
superiority
of
the
religious
innovation:
it
is
248
AP P EN DIX: C ON C ORDAN C E OF
EP IGRAP HIC MATERIAL
1.
2.
3.
Jupiter Dolichenus:
by catalogue number
249
by region
262
275
By region
293
Theos Hypsistos:
By catalogue number
311
By region
319
249
by catalogue number
Publication/s
A. Pellegrino, Les cultes
de Jupiter Dolichnien
et de Jupiter
Hliopolitain Ostie, in:
G. M. Bellelli and U.
Bianchi (eds), Orientalia
Sacra Urbis Romae.
Dolichena et
Heliopolitana, Rom
1996, S. 563-583, S.
564, Fig. 3.
E. Sanzi, Sur une
inscription romaine en
rapport avec le culte
dolichnien, in
Orientalia Sacra Urbis
Romae. Dolichena et
Heliopolitana, S. 257 ff.
G. L. Irby-Massie,
Military Religion in
Roman Britain,
Leiden/Boston/Kln
1999, S. 278.
G. L. Irby-Massie,
Military Religion, S.
280.
G.L. Irby-Massie,
Military Religion, S.
279.
M. Hrig, E.
Schwertheim, CCID,
1987, 2
Hrig, Schwertheim
1987, 3
Hrig, Schwertheim
1987, 4
Hrig, Schwertheim
1987, 6
Hrig, Schwertheim
1987, 7
Hrig, Schwertheim
1987, 8
Hrig, Schwertheim
1987, 9
Location
Region
Type
Date
Ostia
Italia
stone
Rome
Italia
sarcophag
us
Eboracum (York)
Britannia
inscription 221 AD
Habitancum Risingham
Britannia
inscription
3rd century
AD
Maglona (old
Carlisle)
Britannia
altar
197 AD
Doliche - Dlk
Syria
altar
57/58 AD
Doliche - Dlk
Syria
slab
Pre-256 AD
Doliche - Dlk
Syria
slab
Pre-256 AD
Doliche - Dlk
Syria
Mid-1st
century AD
Doliche - Dlk
Syria
votive
triangle
votive
triangle
Syria
stele
Kekliktepe, nr.
Antep
Syria
stele
250
AD
Hrig, Schwertheim
1987, 12
Hrig, Schwertheim
1987, 16
Hrig, Schwertheim
1987, 17
Hrig, Schwertheim
1987, 18
Hrig, Schwertheim
1987, 19
Hrig, Schwertheim
1987, 20
Hrig, Schwertheim
1987, 21
Antep (Doliche)
Syria
sealstone
21 AD
Tilhalit
Syria
stele
Syria
stele
1st century
AD
Syria
sculptural
group
Imperial
Syria
stele
Syria
column
drum
Syria
stele
Maras Germanikeia
between Maras &
Birecik
Kurdini Tepe, nr.
Alacakilise
Kurdini Tepe, nr.
Alacakilise
Gonca Dagi, nr.
Asagi Kalecik
Hrig, Schwertheim
1987, 22
Zeytintepe, nr.
Baspinar
Syria
stele
Hrig, Schwertheim
1987, 23
Zeytintepe, nr.
Baspinar
Syria
stele
Kurcuoglu
Syria
stele
Kurcuoglu
Syria
stele
Syria
stele
Syria
stele
Mastala
Syria
stele
Hierapolis Membidj
Syria
stele
Caesarea
Judea
block
2nd/3rd
century AD
altar
211 AD
altar
June-Oct 251
AD
altar
251-53 AD
stele
text
239 AD,
27/28 May
Hrig, Schwertheim
1987, 24
Hrig, Schwertheim
1987, 25
Hrig, Schwertheim
1987, 26
Hrig, Schwertheim
1987, 27
Hrig, Schwertheim
1987, 28
Hrig, Schwertheim
1987, 29
Hrig, Schwertheim
1987, 30
Hrig, Schwertheim
1987, 32
Hrig, Schwertheim
1987, 33
Hrig, Schwertheim
1987, 34
Hrig, Schwertheim
1987, 35
Hrig, Schwertheim
1987, 39
Hrig, Schwertheim
1987, 40
Hrig, Schwertheim
1987, 41
Hrig, Schwertheim
1987, 43
Hrig, Schwertheim
1987, 44
Hrig, Schwertheim
1987, 45
Hrig, Schwertheim
1987, 48
Mesopota
mia
Mesopota
mia
Mesopota
mia
Mesopota
mia
Mesopota
mia
Dura Europus
Dura Europus
Dura Europus
Dura Europus
Dura Europus
1st/2nd
century AD
1st/2nd
century AD
2nd century
AD
Beka'a
Syria
hand
Lebanon
Syria
hand
Comana
Cappadociae - Sar
Cappadoci
a
hand
1st century
AD
Asia Minor
Asia Minor
sculptural
group
Stobi
251
Mid-3rd
century AD
Hrig, Schwertheim
1987, 50
Hrig, Schwertheim
1987, 51
Hrig, Schwertheim
1987, 52
Hrig, Schwertheim
1987, 53
Hrig, Schwertheim
1987, 54
Hrig, Schwertheim
1987, 55
Hrig, Schwertheim
1987, 60
Hrig, Schwertheim
1987, 61
Hrig, Schwertheim
1987, 62
Hrig, Schwertheim
1987, 63
Hrig, Schwertheim
1987, 64
Hrig, Schwertheim
1987, 65
Hrig, Schwertheim
1987, 66
Hrig, Schwertheim
1987, 67
Hrig, Schwertheim
1987, 68
Hrig, Schwertheim
1987, 69
Hrig, Schwertheim
1987, 70
Hrig, Schwertheim
1987, 71
Hrig, Schwertheim
1987, 73
Hrig, Schwertheim
1987, 74
Hrig, Schwertheim
1987, 75
Hrig, Schwertheim
1987, 76
Hrig, Schwertheim
1987, 77
Hrig, Schwertheim
1987, 85
Hrig, Schwertheim
1987, 86
Hrig, Schwertheim
1987, 87
Hrig, Schwertheim
Thracia
slab
222-235 AD
Thracia
altar
212-217
(214) AD
Thracia
column
Thracia
hand
base
202-211 AD
Haskovo
Thracia
hand
Moesia
Inferior
column
tablet
218-222 AD
sculptural
group
222-235 AD
statuette
altar
198-209 AD
altar
212-222 AD
statuette
slab
altar
statuette
hand
235-239 AD
altar
214 AD
votive
table
Beg. 3rd
century AD
2nd/3rd
century AD
Gorni Voden
btwn Noviodunum
and Troesmis Nikulitel
Troesmis Meidanchioi
Troesmis - Cerna
Histria
Histria or
Durostorum
Vicus Quintionis
(nr. Histria)
Tomis - Constanta
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Tropaeum Traiani
Inferior
Bezmer, prob. from Moesia
Durostorum
Inferior
Moesia
Bizone - Varna
Inferior
Moesia
Dionysopolis Inferior
Balcik
Muratu
Nikolaevka, nr.
Varna
Novae - Steklen
Novae - Steklen
Emporium
Piretensium Gorsko Kosovo
Dragoevo, near
Preslav
Vinimacium Kostolac
Pincum - Veliko
Gradiste
Karatas, near
Kladovo
Egeta - Brza
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
252
altar
altar
altar
altar
238-244 AD
sculptural
group
statuette
3rd century
AD
altar
post 211 AD
sculptural
1987, 89
Palanka
Superior
Hrig, Schwertheim
1987, 90
Egeta - Brza
Palanka
Moesia
Superior
Hrig, Schwertheim
1987, 91
Hrig, Schwertheim
1987, 92
Hrig, Schwertheim
1987, 93
Hrig, Schwertheim
1987, 94
Hrig, Schwertheim
1987, 95
Hrig, Schwertheim
1987, 97
Hrig, Schwertheim
1987, 103
Hrig, Schwertheim
1987, 104
Hrig, Schwertheim
1987, 105
Hrig, Schwertheim
1987, 106
Hrig, Schwertheim
1987, 107
Egeta - Brza
Palanka
Egeta - Brza
Palanka
Egeta - Brza
Palanka
Egeta - Brza
Palanka
Egeta - Brza
Palanka
Egeta - Brza
Palanka
Romulianum? Jasen
Romulianum? Jasen
Romulianum? Jasen
Romulianum? Jasen
Bononia/Jasen Junija Alba
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Hrig, Schwertheim
1987, 108
Vidin
Moesia
Superior
Hrig, Schwertheim
1987, 109
Hrig, Schwertheim
1987, 110
Hrig, Schwertheim
1987, 111
Hrig, Schwertheim
1987, 112
Hrig, Schwertheim
1987, 113
Hrig, Schwertheim
1987, 114
Hrig, Schwertheim
1987, 115
Hrig, Schwertheim
1987, 116
Hrig, Schwertheim
1987, 120
Hrig, Schwertheim
1987, 121
Hrig, Schwertheim
1987, 122
Hrig, Schwertheim
1987, 123
Colonia Ulpia
Ratiaria - Arcar
Colonia Ulpia
Ratiaria - Arcar
Colonia Ulpia
Ratiaria - Arcar
Colonia Ulpia
Ratiaria - Arcar
Colonia Ulpia
Ratiaria - Kosava
nr. Arcar
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
group
statue
statuette
statuette
statuette
2nd/3rd
century AD
statuette
tablet
Mid-3rd
century AD
relief
votive
triangle
3rd century
AD
3rd century
AD
tablet
tablet
statuette
statuette
statuette
2nd/3rd
century AD
End 2nd, beg.
3rd century
AD
altar
altar
altar
c. 300 AD
altar
Beg. 3rd
century AD
Moesia
Superior
altar
198-208 AD
Moesia
Superior
sculptural
group
Moesia
Superior
Moesia
Superior
votive
Beg. 3rd
inscription century AD
216 AD, 1st
altar
Nov
Beg. 3rd
century AD
altar
Beg. 3rd
century AD
column
Vrlika
Dalmatia
Salonae - Salone
Dalmatia
grave
inscription
253
Hrig, Schwertheim
1987, 124
Hrig, Schwertheim
1987, 125
Hrig, Schwertheim
1987, 126
Hrig, Schwertheim
1987, 130
Hrig, Schwertheim
1987, 131
Hrig, Schwertheim
1987, 132
Hrig, Schwertheim
1987, 133
Hrig, Schwertheim
1987, 134
Hrig, Schwertheim
1987, 135/6
Hrig, Schwertheim
1987, 137
Hrig, Schwertheim
1987, 138
Hrig, Schwertheim
1987, 139
Hrig, Schwertheim
1987, 140
Hrig, Schwertheim
1987, 141
Hrig, Schwertheim
1987, 142
Hrig, Schwertheim
1987, 143
Hrig, Schwertheim
1987, 144
Hrig, Schwertheim
1987, 145
Hrig, Schwertheim
1987, 146
Hrig, Schwertheim
1987, 147
Hrig, Schwertheim
1987, 148
Hrig, Schwertheim
1987, 149
Hrig, Schwertheim
1987, 150
Hrig, Schwertheim
1987, 151
Hrig, Schwertheim
1987, 152
Hrig, Schwertheim
1987, 153
Narona - Hama
Dalmatia
altar
193 AD
Japra - Majdaniste
Dalmatia
base
Prizren
Dalmatia
altar
Samum - Casei
Dacia
fragment
Samum - Casei
Dacia
altar
243 AD
Samum - Casei
Dacia
altar
224 AD
Ilisua, district
Bistrita-Nasaud
Dacia
statuette
Certiae - Romita
Dacia
altar
238-244 AD
Porolissum
Dacia
Buciumi
Dacia
altar
211-212 AD
Dacia
altar
167-180 AD
Dacia
statuette
Napoca - Cluj
Dacia
altar
198-208 AD
Napoca - Cluj
Dacia
altar
Potaissa - Turda
Dacia
votive
triangle
Potaissa - Turda
Dacia
altar
Domnestri,
municipality
Mariselu, area
Bistrita
Gherla, in area of
Cluj
Potaissa - Turda
Dacia
altar
Potaissa - Turda
Dacia
altar
Ampelum - Zlatna
Dacia
altar
Ampelum - Zlatna
Dacia
column
Ampelum - Zlatna
Dacia
column
Ampelum - Zlatna
Dacia
column
Ampelum - Zlatna
Dacia
altar
238-244 AD
fragment
138-161 AD
fragment
column
254
AD
Hrig, Schwertheim
1987, 154
Hrig, Schwertheim
1987, 155
altar
altar
198-211 AD
Hrig, Schwertheim
1987, 156
Kozlard,
Coslar/Apulum
Dacia
votive
table
Hrig, Schwertheim
1987, 157
Blaj/Apulum
Dacia
votive
relief
Hrig, Schwertheim
1987, 158
Sibiu
Apulum/Sarmizeget Dacia
usa
Micia - Vetel
Dacia
altar
Micia - Vetel
Dacia
altar
Sincrai,
deployment front
for Aquae
Dacia
altar
209-214. Feb.
211 AD
Sibiu - Sacadate
Dacia
altar
Dacia
altar
Dacia
altar
Dacia
altar
Dacia
relief
Catunele de Sus
Dacia
hand
Pojejena de Sus
Dacia
altar
Pre-132?
Racari, region of
Dolj
Dacia
votive
triangle
Amarastii de Jos
Dacia
statuette
statuette
Sucidava
Dacia
altar
Dacia
hand
Hrig, Schwertheim
1987, 159
Hrig, Schwertheim
1987, 160
Hrig, Schwertheim
1987, 161
Hrig, Schwertheim
1987, 162
Hrig, Schwertheim
1987, 163
Hrig, Schwertheim
1987, 165
Hrig, Schwertheim
1987, 169
Hrig, Schwertheim
1987, 170
Hrig, Schwertheim
1987, 171
Hrig, Schwertheim
1987, 172
Hrig, Schwertheim
1987, 173
Hrig, Schwertheim
1987, 174
Hrig, Schwertheim
1987, 175
Hrig, Schwertheim
1987, 176
Hrig, Schwertheim
1987, 177
Hrig, Schwertheim
1987, 182
Hrig, Schwertheim
1987, 183
Hrig, Schwertheim
1987, 184
Hrig, Schwertheim
1987, 185
Hrig, Schwertheim
1987, 188
Hrig, Schwertheim
1987, 189
Tibiscum Caransebes
Ulpia Traiana Sarmizegetusa
Ulpia Traiana Sarmizegetusa
Ulpia Traiana Sarmizegetusa
255
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
End 2nd
century AD
Beg. 3rd
century AD
Pre-mid-3rd
century AD
Second half
2nd century
AD
altar
222-235 AD
base
Post-100 AD
sculptural
group
stele
228 AD
bust
hand
Hrig, Schwertheim
1987, 200
Gorsium Sarpentele
Pannonia
Inferior
Hrig, Schwertheim
1987, 201
Hrig, Schwertheim
1987, 202
Hrig, Schwertheim
1987, 204
Hrig, Schwertheim
1987, 205
Hrig, Schwertheim
1987, 206
Lussonium Komlod
Lussonium Komlod
Lussonium Komlod
Mursa - Klisa, near
Osijek
Acumincum - Stari
Slankamen
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Hrig, Schwertheim
1987, 207
Acumincum - Stari
Slankamen
Pannonia
Inferior
Hrig, Schwertheim
1987, 208
Hrig, Schwertheim
1987, 209
Pannonia
Inferior
Pannonia
Inferior
Hrig, Schwertheim
1987, 217
Hrig, Schwertheim
1987, 218
Acumincum Surduk
Burgenae - Novi
Banovci
Sirmium Srijemska
Mitrovica
Sirmium Srijemska
Mitrovica
Carnuntum Pfaffenberg
Carnuntum Petronell
Hrig, Schwertheim
1987, 219
Carnuntum Petronell
Hrig, Schwertheim
1987, 220
Hrig, Schwertheim
1987, 221
Hrig, Schwertheim
1987, 222
Hrig, Schwertheim
1987, 223
Hrig, Schwertheim
1987, 224
Hrig, Schwertheim
1987, 226
Hrig, Schwertheim
1987, 228
Hrig, Schwertheim
1987, 229
Hrig, Schwertheim
1987, 230
Hrig, Schwertheim
1987, 231
Hrig, Schwertheim
1987, 232
Hrig, Schwertheim
1987, 233
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum - Bad
Deutsch-Altenburg
Carnuntum - Bad
Deutsch-Altenburg
Carnuntum - Bad
Deutsch-Altenburg
Carnuntum - Bad
Deutsch-Altenburg
Hrig, Schwertheim
1987, 210
Hrig, Schwertheim
1987, 211
256
altar
votive
triangle
votive
triangle
Beg. 3rd
century AD,
or 202 AD
3rd century
AD
-
altar
altar
statuette
statuette
postament
s
base
Pannonia
Inferior
fragment
193-211 AD
Pannonia
Inferior
altar
block
128-138 AD
votive
table
altar
base
altar
183 AD
relief
2nd century
AD
base in
altar form
180-183 AD
statue
arm
votive
table
altar
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
sculptural
group
votive
table
votive
table
statuette
235-238 AD
3rd century
AD
Hrig, Schwertheim
1987, 234
Hrig, Schwertheim
1987, 235
Hrig, Schwertheim
1987, 237
Hrig, Schwertheim
1987, 238
Hrig, Schwertheim
1987, 239
Hrig, Schwertheim
1987, 240
Hrig, Schwertheim
1987, 241
Hrig, Schwertheim
1987, 242
Hrig, Schwertheim
1987, 253
Hrig, Schwertheim
1987, 263
Hrig, Schwertheim
1987, 265
Hrig, Schwertheim
1987, 266
Hrig, Schwertheim
1987, 267
Hrig, Schwertheim
1987, 268
Hrig, Schwertheim
1987, 269
Hrig, Schwertheim
1987, 270
Hrig, Schwertheim
1987, 271
Hrig, Schwertheim
1987, 272
Hrig, Schwertheim
1987, 273
Hrig, Schwertheim
1987, 274
Hrig, Schwertheim
1987, 275
Hrig, Schwertheim
1987, 276
Hrig, Schwertheim
1987, 277
Hrig, Schwertheim
1987, 282
Hrig, Schwertheim
1987, 283
Hrig, Schwertheim
1987, 284
Hrig, Schwertheim
Gerulata - Rusovce
Gerulata - Rusovce
Brigetio - Oszony
Brigetio - Oszony
Brigetio - Oszony
Brigetio - Oszony
Brigetio - Oszony
Brigetio - Oszony
Brigetio - Oszony
Mullendorf, near
Eisenstadt
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Emona
Praetorium
Latobicorum Trebnje
Praetorium
Latobicorum Trebnje
Aquae Balissae Daruvar
Aquae Balissae Daruvar
Poetovio - Ptuj
Poetovio - Ptuj
Poetovio - Ptuj
Lauriacum - Enns
257
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
altar
block
4th century
AD
slab
fragment
relief
2nd/3rd
century AD
relief
base
Second half
2nd century
AD
altar
altar
altar
2nd/3rd
century AD
2nd/3rd
century AD
altar
bowl
fragment
altar
208 AD
sculptural
group
2nd/3rd
century AD
fragment
altar
Pannonia
Superior
altar
Pannonia
Superior
votive
138 AD, 1st
inscription Nov
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Noricum
altar
198-208 AD
altar
altar
189 AD
stone
207 AD
altar
bowl
3rd century
AD
-
1987, 285
Hrig, Schwertheim
1987, 286
Hrig, Schwertheim
1987, 287
Hrig, Schwertheim
1987, 289
Hrig, Schwertheim
1987, 291
Hrig, Schwertheim
1987, 292
Hrig, Schwertheim
1987, 293
Hrig, Schwertheim
1987, 294
Hrig, Schwertheim
1987, 295
Hrig, Schwertheim
1987, 298
Hrig, Schwertheim
1987, 299
Hrig, Schwertheim
1987, 300
Hrig, Schwertheim
1987, 301
Hrig, Schwertheim
1987, 302
Hrig, Schwertheim
1987, 303
Hrig, Schwertheim
1987, 304
Hrig, Schwertheim
1987, 305
Hrig, Schwertheim
1987, 306
Hrig, Schwertheim
1987, 307
Hrig, Schwertheim
1987, 308
Hrig, Schwertheim
1987, 309
Hrig, Schwertheim
1987, 310
Hrig, Schwertheim
1987, 311
Hrig, Schwertheim
1987, 312
Hrig, Schwertheim
1987, 313
Hrig, Schwertheim
1987, 314
Hrig, Schwertheim
1987, 315
Hrig, Schwertheim
1987, 316
Lauriacum - Enns
Noricum
vase
Ovilava - Wels
Noricum
votive slab
beg. 3rd
century AD
Bedaium
Noricum
text
Noricum
statuette
Noricum
sculptural
group
Noricum
statuette
258
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
votive
triangle
votive
triangle
votive
palm
votive
palm
votive
palm
votive
palm
votive
palm
votive
votive
sheet
votive
sheet
Noricum
votive
Period of
Commodus?
Noricum
votive
Noricum
votive
sheet
Noricum
votive
Noricum
votive
Noricum
votive
Noricum
votive
Noricum
Noricum
Noricum
Noricum
votive
sheet
votive
palm
votive
sheet
votive
sheet
Hrig, Schwertheim
1987, 317
Hrig, Schwertheim
1987, 318
Hrig, Schwertheim
1987, 327
Hrig, Schwertheim
1987, 328
Trigisamum Traismauer
Noricum
votive
triangle
260/70 AD/
end 2nd
century AD
Virunum - Zollfeld
Noricum
slab
189 AD
Virunum - Zollfeld
Noricum
round altar -
Virunum - Zollfeld
Noricum
round altar -
Virunum - Zollfeld
Noricum
fragment
Virunum - Zollfeld
Noricum
altar
Hrig, Schwertheim
1987, 342
Virunum - Zollfeld
Noricum
base
Hrig, Schwertheim
1987, 344
Virunum - Zollfeld
Noricum
altar
Virunum - Zollfeld
Noricum
altar
Noricum
votive
inscription
Noricum
relief
Feldkirchen
Noricum
fragment
Colatio Windischgraz
Noricum
slab
Rome
Italia
altar
150 AD
Rome
Italia
altar
150 AD
Hrig, Schwertheim
1987, 362
Rome
Italia
altar
Hrig, Schwertheim
1987, 363
Rome
Italia
relief
Hrig, Schwertheim
1987, 364
Rome
Italia
relief
Hrig, Schwertheim
1987, 365
Rome
Italia
relief
Rome
Italia
relief
Rome
Italia
relief
Rome
Italia
slab
Hrig, Schwertheim
1987, 330
Hrig, Schwertheim
1987, 331
Hrig, Schwertheim
1987, 332
Hrig, Schwertheim
1987, 333
Hrig, Schwertheim
1987, 335
Hrig, Schwertheim
1987, 345
Hrig, Schwertheim
1987, 346
Hrig, Schwertheim
1987, 347
Hrig, Schwertheim
1987, 349
Hrig, Schwertheim
1987, 350
Hrig, Schwertheim
1987, 356
Hrig, Schwertheim
1987, 357
Hrig, Schwertheim
1987, 367
Hrig, Schwertheim
1987, 368
Hrig, Schwertheim
Horzendorf, near
St. Veit
Lamprechtskogel,
near Waisenberg
259
Noricum
Noricum
Noricum
votive
sheet
votive
sheet
votive
triangle
Second half
3rd century
AD
Piccottinni
places
between 197207 AD
Mid-2nd
century AD
Second half
2nd century
AD
183 AD, 1
March
Second half
2nd century
AD
Second half
2nd century
AD
1987, 370
Hrig, Schwertheim
1987, 371
Hrig, Schwertheim
1987, 372
Rome
Italia
relief
Late 2nd
century AD
Rome
Italia
altar
198-209 AD
First half 3rd
century AD
Hrig, Schwertheim
1987, 373
Rome
Italia
slab
Hrig, Schwertheim
1987, 375
Rome
Italia
slab
Rome
Italia
slab
Rome
Italia
slab
Rome
Italia
base
Rome
Italia
round base -
Rome
Italia
statue
Rome
Italia
slab
Rome
Italia
fragment
222-235 AD
Rome
Italia
altar
244 AD, 10
Oct.
Rome
Italia
base
244 AD
Rome
Italia
slab
Rome
Italia
relief
Rome
Italia
fragments
Rome
Italia
inscription -
Rome
Italia
inscription -
Rome
Italia
column
Rome
Italia
relief
Rome
Italia
slab
191 AD, 31
July
Rome
Italia
slab
191/2 AD
Rome
Italia
sculptural
group
End 2nd
century AD
Rome
Italia
head
Pre-212 AD
Rome
Italia
slab
198-209 AD
Rome
Italia
slab
218 AD
Hrig, Schwertheim
1987, 376
Hrig, Schwertheim
1987, 377
Hrig, Schwertheim
1987, 378
Hrig, Schwertheim
1987, 379
Hrig, Schwertheim
1987, 380
Hrig, Schwertheim
1987, 381
Hrig, Schwertheim
1987, 382
Hrig, Schwertheim
1987, 383
Hrig, Schwertheim
1987, 384
Hrig, Schwertheim
1987, 385
Hrig, Schwertheim
1987, 386
Hrig, Schwertheim
1987, 401
Hrig, Schwertheim
1987, 402
Hrig, Schwertheim
1987, 403
Hrig, Schwertheim
1987, 404
Hrig, Schwertheim
1987, 405
Hrig, Schwertheim
1987, 408
Hrig, Schwertheim
1987, 409
Hrig, Schwertheim
1987, 410
Hrig, Schwertheim
1987, 411
Hrig, Schwertheim
1987, 414
Hrig, Schwertheim
1987, 415
260
Second half
3rd century
AD
First half 3rd
century AD
Second half
3rd century
AD
3rd century
AD
-
Hrig, Schwertheim
1987, 416
Hrig, Schwertheim
1987, 418
Hrig, Schwertheim
1987, 419
Hrig, Schwertheim
1987, 420
Hrig, Schwertheim
1987, 421
Hrig, Schwertheim
1987, 422
Hrig, Schwertheim
1987, 423
Hrig, Schwertheim
1987, 424
Hrig, Schwertheim
1987, 425
Hrig, Schwertheim
1987, 426
Hrig, Schwertheim
1987, 427
Hrig, Schwertheim
1987, 428
Hrig, Schwertheim
1987, 429
Hrig, Schwertheim
1987, 430
Hrig, Schwertheim
1987, 431
Hrig, Schwertheim
1987, 432
Hrig, Schwertheim
1987, 433
Hrig, Schwertheim
1987, 434
Hrig, Schwertheim
1987, 440
Hrig, Schwertheim
1987, 441
Hrig, Schwertheim
1987, 442
Hrig, Schwertheim
1987, 443
Hrig, Schwertheim
1987, 444
Hrig, Schwertheim
1987, 445
Hrig, Schwertheim
1987, 446
Hrig, Schwertheim
1987, 447
Hrig, Schwertheim
1987, 448
Hrig, Schwertheim
1987, 449
218 AD, 14
March,
3rd century
AD
2nd/3rd
century AD
Rome
Italia
altar
Rome
Italia
altar
Rome
Italia
relief
Rome
Italia
relief
Rome
Italia
slab
201 AD, 11
Nov
Rome
Italia
inscription 200-208 AD
Rome
Italia
base
Rome
Italia
inscription -
Rome
Italia
Rome
Italia
slab
Rome
Italia
Rome
Italia
altar
Rome
Italia
altar
Rome
Italia
tablet
Rome - Tivoli
Italia
slab
Rome
Italia
block
196 AD, 29
June
Rome
Italia
Rome
Italia
inscription 92 AD?
Ostia
Italia
slab
186 AD
Ostia
Italia
slab
191/2 AD
Ostia
Italia
slab
Mid-2nd
century AD
Ostia
Italia
tablet
altar
Tergeste - Trieste
Italia
altar
Tergeste - Trieste
Italia
altar
Aquileia
Italia
altar
Italia
statuette
3rd century
AD
Italia
badge
185-192 AD
near Iulia
Concordia (Lison)
near Iulia
Concordia
261
Hrig, Schwertheim
1987, 450
Hrig, Schwertheim
1987, 451
Hrig, Schwertheim
1987, 452
Hrig, Schwertheim
1987, 453
Hrig, Schwertheim
1987, 454
Hrig, Schwertheim
1987, 455
Hrig, Schwertheim
1987, 456
Hrig, Schwertheim
1987, 457
Hrig, Schwertheim
1987, 458
Hrig, Schwertheim
1987, 459
Hrig, Schwertheim
1987, 460
Hrig, Schwertheim
1987, 461
Hrig, Schwertheim
1987, 462
Hrig, Schwertheim
1987, 463
Hrig, Schwertheim
1987, 465
Hrig, Schwertheim
1987, 466
Hrig, Schwertheim
1987, 467
Hrig, Schwertheim
1987, 468
Hrig, Schwertheim
1987, 475
Hrig, Schwertheim
1987, 476
Hrig, Schwertheim
1987, 477
Hrig, Schwertheim
1987, 480
Hrig, Schwertheim
1987, 481
Hrig, Schwertheim
1987, 485
Hrig, Schwertheim
1987, 491
Hrig, Schwertheim
1987, 493
Hrig, Schwertheim
1987, 497
Padua
Italia
altar
Ateste - Este
Italia
tablet
Severan
Atria - Adria
Italia
tablet
222-235 AD
Brixia - Brescia
Italia
altar
Bononia - Bologna
Italia
slab
Ravenna
Italia
altar
193-217 AD
Ravenna
Italia
inscription -
Caesena - Cesena
Italia
relief
Ariminum - Rimini
Italia
altar
Ariminum - Rimini
Italia
altar
2nd/3rd
century AD
2nd/3rd
century AD
Histonium - Il vasto
Italia
d'Aimone
column
Aecae - Troja
Italia
Second half
2nd century
AD
Tarracina Terracine
Italia
statue
Misenum
Italia
fragment
Puteoli - Pozzuoli
Italia
slab
Naples
Italia
slab
Naples
Italia
relief
Severan
Italia
inscription 211/212 AD
Aquileia - Aalen
Raetia
votive
triangle
Aquileia - Aalen
Raetia
block
Faimingen
Raetia
relief
Raetia
tablet
Severan
Raetia
tablet
Severan
Raetia
altar
163 AD, 11
April
altar
bull
222-235 AD
altar
262
Germania
Superior
Germania
Superior
Germania
Superior
Beg. 3rd
century AD
End 2nd
century AD
Hrig, Schwertheim
1987, 499
Hrig, Schwertheim
1987, 500
Hrig, Schwertheim
1987, 501
Hrig, Schwertheim
1987, 508
Hrig, Schwertheim
1987, 509
Hrig, Schwertheim
1987, 511
Hrig, Schwertheim
1987, 512
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Saalburg
Saalburg
Saalburg
Saalburg
Saalburg
Nida Heddernheim
Nida Heddernheim
altar
End 2nd
century AD
altar
altar
altar
205 AD
altar
votive
triangle
votive
triangle
Hrig, Schwertheim
1987, 514
Nida Heddernheim
Hrig, Schwertheim
1987, 515
Hrig, Schwertheim
1987, 516
Hrig, Schwertheim
1987, 517
Hrig, Schwertheim
1987, 518
Nida Heddernheim
Nida Heddernheim
Nida Heddernheim
Nida Heddernheim
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
votive
sheet
votive
sheet
votive
sheet
votive
sheet
Hrig, Schwertheim
1987, 519
Nida Heddernheim
Germania
Superior
altar
Hrig, Schwertheim
1987, 520
Nida Heddernheim
Germania
Superior
hand
Hrig, Schwertheim
1987, 521
Hrig, Schwertheim
1987, 522
Hrig, Schwertheim
1987, 523
Nida Heddernheim
Nida Heddernheim
Germania
Superior
Germania
Superior
Mogontiacum Mainz
Germania
Superior
Hrig, Schwertheim
1987, 524
Hrig, Schwertheim
1987, 525
Hrig, Schwertheim
1987, 526
Hrig, Schwertheim
1987, 527
Hrig, Schwertheim
1987, 529
Hrig, Schwertheim
1987, 530
Hrig, Schwertheim
1987, 531
Hrig, Schwertheim
1987, 532
Hrig, Schwertheim
1987, 533
Hrig, Schwertheim
Mogontiacum Mainz
Mogontiacum Mainz
Aquae Mattiacorum
- Wiesbaden
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Gross-Krotzenburg
Stockstadt
Stockstadt
Stockstadt
Stockstadt
Stockstadt
Stockstadt
263
votive
sheet
2nd century
AD
2nd century
AD
Second half
2nd century
AD
Second half
2nd century
AD
tablet
altar
altar
Beg. 3rd
century AD
altar
211-217 AD
altar
217 AD, 23
May
votive
table
194 AD
altar
211 AD
inscription altar
altar
214 AD
base
altar
altar
211-217 AD
1987, 534
Hrig, Schwertheim
1987, 536
Hrig, Schwertheim
1987, 537
Hrig, Schwertheim
1987, 538
Hrig, Schwertheim
1987, 539
Hrig, Schwertheim
1987, 540
Hrig, Schwertheim
1987, 541
Hrig, Schwertheim
1987, 547
Hrig, Schwertheim
1987, 549
Hrig, Schwertheim
1987, 550
Hrig, Schwertheim
1987, 554
Hrig, Schwertheim
1987, 555
Hrig, Schwertheim
1987, 556
Hrig, Schwertheim
1987, 557
Hrig, Schwertheim
1987, 559
Hrig, Schwertheim
1987, 560
Hrig, Schwertheim
1987, 561
Hrig, Schwertheim
1987, 562
Hrig, Schwertheim
1987, 564
Hrig, Schwertheim
1987, 565
Hrig, Schwertheim
1987, 567
Hrig, Schwertheim
1987, 572
Hrig, Schwertheim
1987, 573
Hrig, Schwertheim
1987, 574
Hrig, Schwertheim
1987, 575
Hrig, Schwertheim
Superior
Germania
Obernburg
Superior
Germania
Obernburg
Superior
Aschaffenburg
Germania
(Obernburg)
Superior
Germania
Portus? - Pforzheim
Superior
Germania
Grinario - Kongen
Superior
Vetera Germania
Furstenberg, near
Inferior
Xanten
Colonia
Germania
Agrippinensis Inferior
Koln
Germania
Bonn
Inferior
Rigomagus Germania
Remagen
Inferior
Antonine Wall Britannia
Croy Hill
Blatobulgium Britannia
Birrens
Castra
Exploratorum Britannia
Netherby
Habitancum Britannia
Risingham
264
207 AD
altar
206 AD
altar
191 AD
inscription Pre-185 AD
inscription altar
228 AD
tablet
211 AD
statuette
altar
250 AD
relief
Beg. reign of
Commodus
altar
altar
altar
altar
Britannia
altar
Britannia
altar
Britannia
inscription
Early 3rd
century AD
Britannia
altar
138-161 AD
Britannia
altar
Beg. 3rd
century AD
Britannia
relief
Britannia
altar
235-238 AD
Britannia
altar
Britannia
inscription -
Britannia
base
Britannia
altar
altar
1987, 576
Hrig, Schwertheim
1987, 577
Hrig, Schwertheim
1987, 582
Hrig, Schwertheim
1987, 586
Hrig, Schwertheim
1987, 596
Hrig, Schwertheim
1987, 601
Hrig, Schwertheim
1987, 602
Hrig, Schwertheim
1987, 609
Hrig, Schwertheim
1987, 615
Hrig, Schwertheim
1987, 616
Hrig, Schwertheim
1987, 620
Hrig, Schwertheim
1987, 621
Hrig, Schwertheim
1987, 622
Hrig, Schwertheim
1987, 623
Hrig, Schwertheim
1987, 624
Hrig, Schwertheim
1987, 625
Hrig, Schwertheim
1987, 626
Hrig, Schwertheim
1987, 627
Hrig, Schwertheim
1987, 628
Hrig, Schwertheim
1987, 629
Voreda - Plumpton
Wall (Old Penrith)
Branodunum Brancaster
Isca Silurum Caerleon
Ager Morinorum Halinghem
Between Antibes
and Vallauris
Massilia Marseilles
Tarraconensis Saldanha
Leptis Magna Lepcis
Thanadassa - Ain
Wif
Lambaesis Lambese
Lambaesis Lambese
Lambaesis Lambese
Lambaesis Lambese
Lambaesis Lambese
Lambaesis Lambese
Lambaesis Lambese
Lambaesis Lambese
Lambaesis Lambese
Lambaesis Lambese
Hrig, Schwertheim
1987, 630
Hrig, Schwertheim
1987, 637
Hrig, Schwertheim
1987, 638
Hrig, Schwertheim
1987, 639
Hrig, Schwertheim
1987, 640
LAnne Epigraphique
1988, 962
LAnne Epigraphique
1990, 785
LAnne Epigraphique
1991, 500
at 217 AD
Britannia
inscription 120-160 AD
Britannia
rim of jug
Britannia
altar
161-169 AD
Gallia
base
Gallia
inscription -
Gallia
statuette
Hispania
altar
Africa
altar
Africa
altar
Africa
slab
Africa
inscription Post-253 AD
Africa
altar
Post-253 AD
Africa
altar
Post-253 AD
Africa
altar
222-235 AD
Africa
base
Africa
altar
222-238 AD
Africa
altar
222-238 AD
Africa
altar
Africa
inscription -
Lambaesis Lambese
Africa
altar
Second half
3rd century
AD
Minta Sarmizegetusa
Dacia
column
Gezmisaza
Dacia
altar
Carnuntum Petronell
Praetorium
Latobicorum Trebnje
Pannonia
Superior
altar
Pannonia
Superior
slab
196-197 AD
Sibiu - Sacadate
Dacia
altar
Wallsee
Noricum
altar
Campania
(Minturnes?)
Italia
tablet
265
Between 11th
April 208-210
Between 210211 AD
125-126 AD
LAnne Epigraphique
1997, 1244
LAnne Epigraphique
1998, 183
LAnne Epigraphique
1998, 273
LAnne Epigraphique
1998, 1143
LAnne Epigraphique
1998, 1144
LAnne Epigraphique
1998, 1156
LAnne Epigraphique
1998, 1157
LAnne Epigraphique
1998, 1158
LAnne Epigraphique
1998, 1159
LAnne Epigraphique
1998, 1160
LAnne Epigraphique
1998, 1430
LAnne Epigraphique
1999, 1374
LAnne Epigraphique
1999, 1784
LAnne Epigraphique
2001, 1706
LAnne Epigraphique
2001, 1707
LAnne Epigraphique
2001, 1733
LAnne Epigraphique
2002, 1011
SEG 1989, 1586
SEG 1998, 1871
V. Najdenova, Jupiter
Dolichenus in lower
Moesia and Thrace
ANRW II, 18, 2, Berlin
1989, S. 1362-1396, S.
1386f.
Neviodunum Krsko
Pannonia
Superior
altar
Rome
Italia
vase
mid-2nd/mid3rd century
AD
Ostia
Italia
slab
Sacidava, near
Rasova & Dunareni
Sacidava, near
Rasova & Dunareni
Balaklawa, 10km s
of Sebastopol
Balaklawa, 10km s
of Sebastopol
Balaklawa, 10km s
of Sebastopol
Balaklawa, 10km s
of Sebastopol
Balaklawa, 10km s
of Sebastopol
Khirbet Khalid,
HierapolisBambyke
Moesia
Inferior
Moesia
Inferior
Chersonisu
s Taurica
Chersonisu
s Taurica
Chersonisu
s Taurica
Chersonisu
s Taurica
Chersonisu
s Taurica
altar
222-235 AD
slab
2nd/3rd
century AD
slab
139-161 AD
altar
altar
table
bowl
Syria
base
2nd/3rd
century AD
Cabyle
Thracia
slab
Reign of
Septimius
Severus
Melleus?
Africa
slab
Porolissum
Dacia
statuette
reign of
Gordian
Porolissum
Dacia
altar
238-244 AD
Novae - Svistov
Moesia
Inferior
slab
Belgia
block
2nd/3rd
century AD
Syria
Syria
seals
altar
200-250 AD
Moesia
Inferior
gravestone -
Atuatuca
Tungrorum Tongres
Nikopolis
Doliche?
Histria
266
by REGION
Region
Africa
Africa
Africa
Africa
Africa
Africa
Africa
Africa
Africa
Africa
Africa
Africa
Africa
Africa
Asia Minor
Asia Minor
Belgia
Britannia
Britannia
Britannia
Location
Lambaesis
Lambese
Lambaesis
Lambese
Lambaesis
Lambese
Lambaesis
Lambese
Lambaesis
Lambese
Lambaesis
Lambese
Lambaesis
Lambese
Lambaesis
Lambese
Lambaesis
Lambese
Lambaesis
Lambese
Type
Publication/s
Hrig, Schwertheim
slab
125-126 AD
1987, 620
Hrig, Schwertheim
inscription Post-253 AD
1987, 621
Hrig, Schwertheim
altar
Post-253 AD
1987, 622
Hrig, Schwertheim
altar
Post-253 AD
1987, 623
Hrig, Schwertheim
altar
222-235 AD
1987, 624
Hrig, Schwertheim
base
1987, 625
Hrig, Schwertheim
altar
222-238 AD
1987, 626
Hrig, Schwertheim
altar
222-238 AD
1987, 627
Hrig, Schwertheim
altar
1987, 628
Hrig, Schwertheim
inscription 1987, 629
Second half
Lambaesis Hrig, Schwertheim
altar
3rd century
Lambese
1987, 630
AD
Between
Leptis Magna Hrig, Schwertheim
altar
11th April
Lepcis
1987, 615
208-210
LAnne Epigraphique
Melleus?
slab
1999, 1784
Between
Hrig, Schwertheim
Thanadassa - Ain Wif altar
210-211 AD 1987, 616
Hrig, Schwertheim
Asia Minor
hand
1987, 44
Hrig, Schwertheim
Asia Minor
hand
1987, 45
Atuatuca Tungrorum
2nd/3rd
LAnne Epigraphique
block
- Tongres
century AD 2002, 1011
Aesica (Hadrian's
Hrig, Schwertheim
Wall) - Great
altar
1987, 560
Chesters
Aesica (Hadrian's
Hrig, Schwertheim
Wall) - Great
altar
1987, 561
Chesters
Antonine Wall - Croy
Beg. reign
Hrig, Schwertheim
relief
Hill
of
1987, 554
-
267
Date
Commodus
Britannia
Britannia
Britannia
Britannia
Britannia
Britannia
Britannia
Britannia
Britannia
altar
altar
rim of jug
altar
235-238 AD
altar
inscription
Early 3rd
century AD
altar
138-161 AD
altar
Beg. 3rd
century AD
relief
Britannia
Eboracum (York)
inscription 221 AD
Britannia
Habitancum Risingham
inscription 3rd C AD
Britannia
Britannia
Habitancum Risingham
Isca Silurum Caerleon
altar
altar
161-169 AD
altar
Merlat puts
it in 217 AD
Britannia
Magis - Gainford
Britannia
Britannia
Britannia
Maglona (old
Carlisle)
altar
197 AD
altar
Britannia
Britannia
Cappadocia
Chersonisus
Taurica
Chersonisus
Taurica
Chersonisus
Taurica
Chersonisus
Taurica
Chersonisus
Taurica
Dacia
Magnis (Hadrian's
Wall) - Carvoran
Voreda - Plumpton
Wall (Old Penrith)
Comana
Cappadociae - Sar
Balaklawa, 10km s
of Sebastopol
Balaklawa, 10km s
of Sebastopol
Balaklawa, 10km s
of Sebastopol
Balaklawa, 10km s
of Sebastopol
Balaklawa, 10km s
of Sebastopol
Amarastii de Jos
inscription 120-160
hand
1st century
AD
slab
139-161 AD
altar
altar
table
bowl
statuette
End 2nd
268
Hrig, Schwertheim
1987, 559
Hrig, Schwertheim
1987, 555
Hrig, Schwertheim
1987, 582
Hrig, Schwertheim
1987, 572
Hrig, Schwertheim
1987, 556
Hrig, Schwertheim
1987, 562
Hrig, Schwertheim
1987, 564
Hrig, Schwertheim
1987, 565
Hrig, Schwertheim
1987, 567
G. L. Irby-Massie,
Military Religion in
Roman Britain, 1999, S.
278.
G. L. Irby-Massie,
Military Religion, S.
280.
Hrig, Schwertheim
1987, 557
Hrig, Schwertheim
1987, 586
Hrig, Schwertheim
1987, 576
Hrig, Schwertheim
1987, 574
Hrig, Schwertheim
1987, 575
G.L. Irby-Massie,
Military Religion, S.
279.
Hrig, Schwertheim
1987, 573
Hrig, Schwertheim
1987, 577
Hrig, Schwertheim
1987, 43
LAnne Epigraphique
1998, 1156
LAnne Epigraphique
1998, 1157
LAnne Epigraphique
1998, 1158
LAnne Epigraphique
1998, 1159
LAnne Epigraphique
1998, 1160
Hrig, Schwertheim
century AD
Dacia
Ampelum - Zlatna
altar
Dacia
Ampelum - Zlatna
column
Dacia
Ampelum - Zlatna
column
Dacia
Ampelum - Zlatna
column
Dacia
Ampelum - Zlatna
altar
Dacia
fragment
Dacia
fragment
Dacia
column
Dacia
altar
Dacia
altar
Dacia
Blaj/Apulum
votive
relief
Dacia
Buciumi
altar
Dacia
Catunele de Sus
hand
Dacia
Certiae - Romita
altar
Dacia
statuette
Dacia
Domnestri,
municipality
Mariselu, area
Bistrita
altar
167-180 AD
Dacia
Gezmisaza
altar
Dacia
Gherla, in area of
Cluj
statuette
Dacia
Ilisua, district
Bistrita-Nasaud
statuette
Dacia
Kozlard,
Coslar/Apulum
votive
table
Dacia
Micia - Vetel
altar
Dacia
Micia - Vetel
altar
column
Dacia
Dacia
Dacia
Minta Sarmizegetusa
Mychkovo (or else
Myszkow in
Ukraine!)
Napoca - Cluj
hand
altar
269
1987, 174
Hrig, Schwertheim
1987, 146
Hrig, Schwertheim
1987, 147
second half
2nd century
AD
198-208 AD
Hrig, Schwertheim
1987, 138
Hrig, Schwertheim
1987, 638
Hrig, Schwertheim
1987, 139
Hrig, Schwertheim
1987, 133
Hrig, Schwertheim
1987, 156
Hrig, Schwertheim
1987, 159
Hrig, Schwertheim
1987, 160
Hrig, Schwertheim
1987, 637
Hrig, Schwertheim
1987, 177
Hrig, Schwertheim
Dacia
Napoca - Cluj
altar
Dacia
Pojejena de Sus
altar
Pre-132?
Dacia
Porolissum
Dacia
Porolissum
statuette
Reign of
Gordian
Dacia
Porolissum
altar
238-244 AD
Dacia
Potaissa - Turda
votive
triangle
Dacia
Potaissa - Turda
altar
Dacia
Potaissa - Turda
altar
Dacia
Potaissa - Turda
altar
Dacia
Racari, region of
Dolj
votive
triangle
Dacia
Samum - Casei
fragment
Dacia
Samum - Casei
altar
Dacia
Samum - Casei
altar
Dacia
Sibiu - Sacadate
altar
Dacia
Sibiu - Sacadate
altar
Dacia
Dacia
Dacia
Dacia
Dacia
Dacia
Dacia
Dalmatia
Sibiu
Apulum/Sarmizegetu ?
sa
Sincrai, deployment
altar
front for Aquae
Sucidava
altar
Tibiscum altar
Caransebes
Ulpia Traiana altar
Sarmizegetusa
Ulpia Traiana altar
Sarmizegetusa
Ulpia Traiana relief
Sarmizegetusa
Arupium - Vitalj near
column
Otocac
base
Dalmatia
Japra - Majdaniste
Dalmatia
Metulum altar
Josephsthal/Munjava
Beg. 3rd
century AD
Dalmatia
Narona - Hama
altar
193 AD
Dalmatia
Prizren
altar
270
1987, 140
Hrig, Schwertheim
1987, 141
Hrig, Schwertheim
1987, 172
Hrig, Schwertheim
1987, 135/6
LAnne Epigraphique
2001, 1706
LAnne Epigraphique
2001, 1707
Hrig, Schwertheim
1987, 142
Hrig, Schwertheim
1987, 143
Hrig, Schwertheim
1987, 158
Hrig, Schwertheim
1987, 161
Hrig, Schwertheim
1987, 176
Hrig, Schwertheim
1987, 163
Hrig, Schwertheim
1987, 165
Hrig, Schwertheim
1987, 169
Hrig, Schwertheim
1987, 170
Hrig, Schwertheim
1987, 121
Hrig, Schwertheim
1987, 125
Hrig, Schwertheim
1987, 120
Hrig, Schwertheim
1987, 124
Hrig, Schwertheim
Dalmatia
Salonae - Salone
grave
inscription
Dalmatia
Vrlika
Gallia
Gallia
Gallia
Germania
Inferior
Germania
Inferior
Germania
Inferior
Germania
Inferior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Bonn
statuette
tablet
211 AD
altar
250 AD
altar
228 AD
votive
table
194 AD
altar
191 AD
Colonia
Agrippinensis - Koln
Rigomagus Remagen
Vetera Furstenberg, near
Xanten
Aquae Mattiacorum Wiesbaden
Aschaffenburg
(Obernburg)
Grinario - Kongen
inscription -
Gross-Krotzenburg
altar
211 AD
Kastell Alteburg
altar
altar
Beg. 3rd
century AD
altar
211-217 AD
altar
217 AD, 23
May
Mogontiacum Mainz
Mogontiacum Mainz
Mogontiacum Mainz
Nida - Heddernheim
Nida - Heddernheim
Nida - Heddernheim
Nida - Heddernheim
Nida - Heddernheim
Nida - Heddernheim
Nida - Heddernheim
votive
triangle
votive
triangle
votive
sheet
votive
sheet
votive
sheet
votive
sheet
votive
sheet
Germania
Superior
Germania
Superior
Germania
271
2nd century
AD
2nd century
AD
Second half
2nd century
AD
Second half
2nd century
AD
-
1987, 126
Hrig, Schwertheim
1987, 123
Hrig, Schwertheim
1987, 122
Hrig, Schwertheim
1987, 596
Hrig, Schwertheim
1987, 601
Hrig, Schwertheim
1987, 602
Hrig, Schwertheim
1987, 549
Hrig, Schwertheim
1987, 547
Hrig, Schwertheim
1987, 550
Hrig, Schwertheim
1987, 541
Hrig, Schwertheim
1987, 526
Hrig, Schwertheim
1987, 538
Hrig, Schwertheim
1987, 540
Hrig, Schwertheim
1987, 527
Hrig, Schwertheim
1987, 497
Hrig, Schwertheim
1987, 523
Hrig, Schwertheim
1987, 524
Hrig, Schwertheim
1987, 525
Hrig, Schwertheim
1987, 511
Hrig, Schwertheim
1987, 512
Hrig, Schwertheim
1987, 514
Hrig, Schwertheim
1987, 515
Hrig, Schwertheim
1987, 516
Hrig, Schwertheim
1987, 517
Hrig, Schwertheim
1987, 518
Hrig, Schwertheim
1987, 519
Hrig, Schwertheim
1987, 520
Hrig, Schwertheim
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Germania
Superior
Obernburg
altar
207 AD
Obernburg
altar
206 AD
Portus? - Pforzheim
inscription Pre-185 AD
Saalburg
altar
End 2nd
century AD
Saalburg
altar
Saalburg
altar
Saalburg
altar
205 AD
Saalburg
altar
Stockstadt
inscription -
Stockstadt
altar
Stockstadt
altar
214 AD
Stockstadt
base
Stockstadt
altar
Stockstadt
altar
211-217 AD
Zugmantel
altar
Zugmantel
bull
222-235 AD
Hispania
Tarraconensis Saldanha
altar
Italia
Aecae - Troja
Second half
2nd century
AD
Italia
Aquileia
altar
Italia
Ariminum - Rimini
altar
Italia
Ariminum - Rimini
altar
Italia
Ateste - Este
tablet
Severan
Italia
Atria - Adria
tablet
222-235 AD
Italia
Bononia - Bologna
slab
Italia
Brixia - Brescia
altar
Italia
Caesena - Cesena
relief
272
2nd/3rd
century AD
2nd/3rd
century AD
1987, 521
Hrig, Schwertheim
1987, 522
Hrig, Schwertheim
1987, 536
Hrig, Schwertheim
1987, 537
Hrig, Schwertheim
1987, 539
Hrig, Schwertheim
1987, 499
Hrig, Schwertheim
1987, 500
Hrig, Schwertheim
1987, 501
Hrig, Schwertheim
1987, 508
Hrig, Schwertheim
1987, 509
Hrig, Schwertheim
1987, 529
Hrig, Schwertheim
1987, 530
Hrig, Schwertheim
1987, 531
Hrig, Schwertheim
1987, 532
Hrig, Schwertheim
1987, 533
Hrig, Schwertheim
1987, 534
Hrig, Schwertheim
1987, 491
Hrig, Schwertheim
1987, 493
Hrig, Schwertheim
1987, 609
Hrig, Schwertheim
1987, 461
Hrig, Schwertheim
1987, 447
Hrig, Schwertheim
1987, 458
Hrig, Schwertheim
1987, 459
Hrig, Schwertheim
1987, 451
Hrig, Schwertheim
1987, 452
Hrig, Schwertheim
1987, 454
Hrig, Schwertheim
1987, 453
Hrig, Schwertheim
1987, 457
Italia
Italia
Campania
(Minturnes?)
Histonium - Il vasto
d'Aimone
tablet
column
Italia
Misenum
fragment
Italia
Naples
slab
Italia
Naples
relief
Severan
Italia
185-192 AD
Italia
3rd century
AD
Italia
Ostia
stone
Italia
Ostia
slab
186 AD
Italia
Ostia
slab
191/2 AD
Italia
Ostia
slab
Mid-2nd
century AD
Italia
Ostia
tablet
Italia
Ostia
slab
Italia
Padua
altar
Italia
Puteoli - Pozzuoli
slab
Italia
Ravenna
altar
193-217 AD
Italia
Ravenna
inscription -
Italia
Rome
sarcophag
us
Italia
Rome
altar
150 AD
Italia
Rome
altar
150 AD
Italia
Rome
altar
Second half
273
LAnne Epigraphique
1991, 500
Hrig, Schwertheim
1987, 460
Hrig, Schwertheim
1987, 463
Hrig, Schwertheim
1987, 466
Hrig, Schwertheim
1987, 467
Hrig, Schwertheim
1987, 449
Hrig, Schwertheim
1987, 448
A. Pellegrino, Les cultes
de Jupiter Dolichnien
et de Jupiter
Hliopolitain Ostie,
in: G. M. Bellelli, U.
Bianchi, Orientalia
Sacra Urbis Romae.
Dolichena et
Heliopolitana, Rom
1996, S. 563-583, 564,
Fig. 3.
Hrig, Schwertheim
1987, 440
Hrig, Schwertheim
1987, 441
Hrig, Schwertheim
1987, 442
Hrig, Schwertheim
1987, 443
LAnne Epigraphique
1998, 273
Hrig, Schwertheim
1987, 450
Hrig, Schwertheim
1987, 465
Hrig, Schwertheim
1987, 455
Hrig, Schwertheim
1987, 456
E. Sanzi, Sur une
inscription romaine en
rapport avec le culte
dolichnien, in Bellelli,
Bianchi (Eds.),
Orientalia Sacra Urbis
Romae. Dolichena et
Heliopolitana, Rom
1996, S. 257
Hrig, Schwertheim
1987, 356
Hrig, Schwertheim
1987, 357
Hrig, Schwertheim
2nd century
AD
183 AD, 1
March
Second half
2nd century
AD
Second half
2nd century
AD
Italia
Rome
relief
Italia
Rome
relief
Italia
Rome
relief
Italia
Rome
relief
Italia
Rome
relief
Italia
Rome
slab
Italia
Rome
relief
Late 2nd
century AD
Italia
Rome
altar
198-209 AD
Italia
Rome
slab
Italia
Rome
slab
Italia
Rome
slab
Italia
Rome
slab
Italia
Rome
base
Italia
Rome
round base -
Italia
Rome
statue
Italia
Rome
slab
Italia
Rome
fragment
222-235 AD
Italia
Rome
altar
244 AD, 10
Oct.
Italia
Rome
base
244 AD
Italia
Rome
slab
Italia
Rome
relief
Italia
Rome
fragments
Italia
Rome
inscription -
Italia
Rome
inscription -
Italia
Rome
column
1987, 362
Hrig, Schwertheim
1987, 363
Hrig, Schwertheim
1987, 364
Hrig, Schwertheim
1987, 365
Hrig, Schwertheim
1987, 367
Hrig, Schwertheim
1987, 368
Hrig, Schwertheim
1987, 370
Hrig, Schwertheim
1987, 371
Hrig, Schwertheim
1987, 372
Hrig, Schwertheim
1987, 373
274
Second half
3rd century
AD
3rd century
AD
-
Hrig, Schwertheim
1987, 377
Hrig, Schwertheim
1987, 378
Hrig, Schwertheim
1987, 379
Hrig, Schwertheim
1987, 380
Hrig, Schwertheim
1987, 381
Hrig, Schwertheim
1987, 382
Hrig, Schwertheim
1987, 383
Hrig, Schwertheim
1987, 384
Hrig, Schwertheim
1987, 385
Hrig, Schwertheim
1987, 386
Hrig, Schwertheim
1987, 401
Hrig, Schwertheim
1987, 402
Hrig, Schwertheim
1987, 403
Hrig, Schwertheim
1987, 404
Italia
Rome
relief
Italia
Rome
slab
Italia
Rome
slab
Italia
Rome
sculptural
group
Italia
Rome
head
Italia
Rome
slab
Italia
Rome
slab
Italia
Rome
altar
Italia
Rome
altar
Italia
Rome
relief
Italia
Rome
relief
Italia
Rome
slab
Italia
Rome
inscription
Italia
Rome
base
Italia
Rome
inscription
Italia
Rome
inscription
Italia
Rome
slab
Italia
Rome
Italia
Rome
altar
Italia
Rome
altar
Italia
Rome
tablet
Italia
Rome
block
Italia
Rome
round base
Italia
Rome
inscription
Italia
Rome
vase
Italia
Rome - Tivoli
slab
Italia
Italia
Tergeste - Trieste
altar
275
Hrig, Schwertheim
1987, 405
191 AD, 31 Hrig, Schwertheim
July
1987, 408
Hrig, Schwertheim
191/2 AD
1987, 409
End 2nd
Hrig, Schwertheim
century AD 1987, 410
Hrig, Schwertheim
Pre-212 AD
1987, 411
Hrig, Schwertheim
198-209 AD
1987, 414
Hrig, Schwertheim
218 AD
1987, 415
218 AD, 14 Hrig, Schwertheim
March,
1987, 416
3rd century
Hrig, Schwertheim
AD
1987, 418
2nd/3rd
Hrig, Schwertheim
century AD 1987, 419
Hrig, Schwertheim
1987, 420
201 AD, 11 Hrig, Schwertheim
Nov
1987, 421
Hrig, Schwertheim
200-208 AD
1987, 422
Hrig, Schwertheim
1987, 423
Hrig, Schwertheim
1987, 424
Hrig, Schwertheim
270-275 AD?
1987, 425
Hrig, Schwertheim
1987, 426
Hrig, Schwertheim
1987, 427
Hrig, Schwertheim
1987, 428
Hrig, Schwertheim
1987, 429
Hrig, Schwertheim
1987, 430
196 AD, 29 Hrig, Schwertheim
June
1987, 432
Hrig, Schwertheim
Pre-212 AD
1987, 433
Hrig, Schwertheim
92 AD?
1987, 434
Mid-2nd/midLAnne Epigraphique
3rd century
1998, 183
AD
Hrig, Schwertheim
1987, 431
Hrig, Schwertheim
1987, 462
Hrig, Schwertheim
1987, 445
-
Italia
Tergeste - Trieste
altar
Italia
inscription 211/212 AD
Italia
Tusculum - Frascati
altar
Judea
Caesarea
block
2nd/3rd
century AD
Dura Europus
altar
211 AD
Dura Europus
altar
June-Oct
251 AD
Dura Europus
altar
251-53 AD
Dura Europus
stele
Dura Europus
text
statuette
Bizone - Varna
hand
235-239 AD
btwn Noviodunum
and Troesmis Nikulitel
column
212, 27th
Feb-8th Apr.
217
Mesopotami
a
Mesopotami
a
Mesopotami
a
Mesopotami
a
Mesopotami
a
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
239 AD,
27/28 May
First half 3rd
century AD
214 AD
238-244 AD
-
Moesia
Inferior
Histria
statuette
Moesia
Inferior
Histria
gravestone -
Histria or
Durostorum
altar
198-209 AD
Muratu
slab
Nikolaevka, nr.
Varna
votive
table
Novae - Steklen
altar
Beg. 3rd
century AD
2nd/3rd
century AD
Novae - Steklen
altar
Novae - Svistov
slab
altar
222-235 AD
slab
2nd/3rd
century AD
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Sacidava,
Rasova &
Sacidava,
Rasova &
near
Dunareni
near
Dunareni
276
Hrig, Schwertheim
1987, 446
Hrig, Schwertheim
1987, 468
Hrig, Schwertheim
1987, 444
Hrig, Schwertheim
1987, 30
Hrig, Schwertheim
1987, 32
Hrig, Schwertheim
1987, 33
Hrig, Schwertheim
1987, 34
Hrig, Schwertheim
1987, 35
Hrig, Schwertheim
1987, 39
Hrig, Schwertheim
1987, 69
Hrig, Schwertheim
1987, 70
Hrig, Schwertheim
1987, 60
Hrig, Schwertheim
1987, 71
Hrig, Schwertheim
1987, 77
Hrig, Schwertheim
1987, 76
Hrig, Schwertheim
1987, 63
V. Najdenova, Jupiter
Dolichenus in lower
Moesia and Thrace, in:
ANRW II, 18, 2, Berlin
1989, 1362-1396, S.
1386f.
Hrig, Schwertheim
1987, 64
Hrig, Schwertheim
1987, 67
Hrig, Schwertheim
1987, 73
Hrig, Schwertheim
1987, 74
Hrig, Schwertheim
1987, 75
LAnne Epigraphique
2001, 1733
LAnne Epigraphique
1998, 1143
LAnne Epigraphique
1998, 1144
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Superior
Moesia
Tomis - Constanta
statuette
Troesmis - Cerna
sculptural
group
Troesmis Meidanchioi
tablet
Tropaeum Traiani
altar
altar
statuette
altar
altar
altar
altar
altar
198-208 AD
Hrig, Schwertheim
1987, 113
sculptural
group
Hrig, Schwertheim
1987, 89
277
Superior
Moesia
Superior
sculptural
group
Moesia
Superior
Vidin
statuette
Moesia
Superior
Vinimacium Kostolac
sculptural
group
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Beg. 3rd
century AD
End 2nd, beg.
3rd century
AD
1987, 106
Hrig, Schwertheim
1987, 114
Hrig, Schwertheim
1987, 108
Hrig, Schwertheim
1987, 85
Hrig, Schwertheim
Bedaium
text
1987, 289
Colatio Hrig, Schwertheim
slab
Windischgraz
1987, 350
Hrig, Schwertheim
Feldkirchen
fragment
1987, 349
Horzendorf, near St. votive
Hrig, Schwertheim
Veit
inscription
1987, 346
Lamprechtskogel,
Hrig, Schwertheim
relief
near Waisenberg
1987, 347
Hrig, Schwertheim
Lauriacum - Enns
bowl
1987, 285
Hrig, Schwertheim
Lauriacum - Enns
vase
1987, 286
Locus Felicis (?) Hrig, Schwertheim
statuette
Mauer an der Url
1987, 291
Locus Felicis (?) sculptural
Hrig, Schwertheim
Mauer an der Url
group
1987, 292
Locus Felicis (?) Hrig, Schwertheim
statuette
Mauer an der Url
1987, 293
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
triangle
1987, 294
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
triangle
1987, 295
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
palm
1987, 298
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
palm
1987, 299
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
palm
1987, 300
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
palm
1987, 301
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
palm
1987, 302
Locus Felicis (?) Hrig, Schwertheim
votive
Mauer an der Url
1987, 303
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
sheet
1987, 304
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
sheet
1987, 305
Locus Felicis (?) Period of
Hrig, Schwertheim
votive
Mauer an der Url
Commodus? 1987, 306
Locus Felicis (?) Hrig, Schwertheim
votive
Mauer an der Url
1987, 307
Locus Felicis (?) votive
Hrig, Schwertheim
Mauer an der Url
sheet
1987, 308
Locus Felicis (?) Hrig, Schwertheim
votive
Mauer an der Url
1987, 309
278
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
Noricum
votive
votive
votive
votive
sheet
votive
palm
votive
sheet
votive
sheet
votive
sheet
votive
sheet
Noricum
Ovilava - Wels
votive slab
Beg. 3rd
century AD
Noricum
Trigisamum Traismauer
votive
triangle
Noricum
Trigisamum Traismauer
votive
triangle
260-70/ end
2nd century
AD
Noricum
Virunum - Zollfeld
slab
189 AD
Noricum
Virunum - Zollfeld
round altar -
Noricum
Virunum - Zollfeld
round altar -
Noricum
Virunum - Zollfeld
fragment
Noricum
Virunum - Zollfeld
altar
Noricum
Virunum - Zollfeld
base
Noricum
Virunum - Zollfeld
altar
Noricum
Virunum - Zollfeld
altar
Noricum
Wallsee
altar
Pannonia
Inferior
Acumincum - Stari
Slankamen
statuette
Pannonia
Inferior
Acumincum - Stari
Slankamen
statuette
Acumincum - Surduk
postament
s
Aquincum
stele
Aquincum - Obuda
base
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
279
Second half
3rd century
AD
Piccottinni
puts it
between
197-207 AD
Mid-2nd
century AD
Hrig, Schwertheim
1987, 310
Hrig, Schwertheim
1987, 311
Hrig, Schwertheim
1987, 312
Hrig, Schwertheim
1987, 313
Hrig, Schwertheim
1987, 314
Hrig, Schwertheim
1987, 315
Hrig, Schwertheim
1987, 316
Hrig, Schwertheim
1987, 317
Hrig, Schwertheim
1987, 318
Hrig, Schwertheim
1987, 287
Hrig, Schwertheim
1987, 327
Hrig, Schwertheim
1987, 328
Hrig, Schwertheim
1987, 330
Hrig, Schwertheim
1987, 331
Hrig, Schwertheim
1987, 332
Hrig, Schwertheim
1987, 333
Hrig, Schwertheim
1987, 335
Hrig, Schwertheim
1987, 342
Hrig, Schwertheim
1987, 344
Hrig, Schwertheim
1987, 345
LAnne Epigraphique
1990, 785
Hrig, Schwertheim
1987, 206
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Inferior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Aquincum?
sculptural
group
Burgenae - Novi
Banovci
base
Gorsium Sarpentele
Lussonium - Komlod
Lussonium - Komlod
Lussonium - Komlod
Mursa - Klisa, near
Osijek
Sirmium - Srijemska
Mitrovica
Sirmium - Srijemska
Mitrovica
Tokod, near
Esztergom
altar
votive
triangle
votive
triangle
Beg. 3rd
century AD,
or 202 AD
3rd century
AD
-
altar
altar
fragment
193-211 AD
altar
altar
222-235 AD
altar
198-208 AD
altar
Brigetio - Oszony
slab
Brigetio - Oszony
fragment
Brigetio - Oszony
relief
2nd/3rd
century AD
Brigetio - Oszony
relief
Brigetio - Oszony
statue base -
Brigetio - Oszony
sculptural
group
Pannonia
Superior
Brigetio - Oszony
base
Second half
2nd century
AD
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Carnuntum - Bad
Deutsch-Altenburg
Carnuntum - Bad
Deutsch-Altenburg
Carnuntum - Bad
Deutsch-Altenburg
sculptural
group
votive
table
votive
table
Pannonia
Superior
Carnuntum - Bad
Deutsch-Altenburg
statuette
3rd century
AD
Pannonia
Superior
Pannonia
Superior
Carnuntum Petronell
Carnuntum Petronell
votive
table
altar
280
235-238 AD
Hrig, Schwertheim
1987, 184
Hrig, Schwertheim
1987, 209
Hrig, Schwertheim
1987, 200
Hrig, Schwertheim
1987, 201
Hrig, Schwertheim
1987, 202
Hrig, Schwertheim
1987, 204
Hrig, Schwertheim
1987, 205
Hrig, Schwertheim
1987, 210
Hrig, Schwertheim
1987, 211
Hrig, Schwertheim
1987, 182
Hrig, Schwertheim
1987, 188
Hrig, Schwertheim
1987, 189
Hrig, Schwertheim
1987, 276
Hrig, Schwertheim
1987, 277
Hrig, Schwertheim
1987, 237
Hrig, Schwertheim
1987, 238
Hrig, Schwertheim
1987, 239
Hrig, Schwertheim
1987, 240
Hrig, Schwertheim
1987, 241
Hrig, Schwertheim
1987, 242
Hrig, Schwertheim
1987, 253
Hrig, Schwertheim
1987, 230
Hrig, Schwertheim
1987, 231
Hrig, Schwertheim
1987, 232
Hrig, Schwertheim
1987, 233
Hrig, Schwertheim
1987, 218
Hrig, Schwertheim
1987, 219
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Pannonia
Superior
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Petronell
Carnuntum Pfaffenberg
base
altar
183 AD
relief
2nd century
AD
base in
altar form
180-183 AD
statue
arm
votive
table
altar
altar
block
128-138 AD
Emona
altar
Gerulata - Rusovce
altar
Gerulata - Rusovce
block
4th century
AD
Mullendorf, near
Eisenstadt
altar
Poetovio - Ptuj
altar
189 AD
Poetovio - Ptuj
stone
207 AD
Poetovio - Ptuj
altar
3rd century
AD
altar
Praetorium
Latobicorum Trebnje
Praetorium
Latobicorum Trebnje
Praetorium
Latobicorum Trebnje
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Savaria Szombathely
Hrig, Schwertheim
1987, 220
Hrig, Schwertheim
1987, 221
Hrig, Schwertheim
1987, 222
Hrig, Schwertheim
1987, 223
Hrig, Schwertheim
1987, 224
Hrig, Schwertheim
1987, 226
Hrig, Schwertheim
1987, 228
Hrig, Schwertheim
1987, 229
Hrig, Schwertheim
1987, 639
Hrig, Schwertheim
1987, 217
Hrig, Schwertheim
1987, 273
Hrig, Schwertheim
1987, 234
Hrig, Schwertheim
1987, 235
Hrig, Schwertheim
1987, 263
LAnne Epigraphique
1997, 1244
Hrig, Schwertheim
1987, 282
Hrig, Schwertheim
1987, 283
Hrig, Schwertheim
1987, 284
Hrig, Schwertheim
1987, 274
votive
138 AD, 1st
inscription Nov
Hrig, Schwertheim
1987, 275
slab
Hrig, Schwertheim
1987, 640
196-197 AD
altar
altar
2nd/3rd
century AD
2nd/3rd
century AD
altar
bowl
fragment
altar
208 AD
281
Hrig, Schwertheim
1987, 265
Hrig, Schwertheim
1987, 266
Hrig, Schwertheim
1987, 267
Hrig, Schwertheim
1987, 268
Hrig, Schwertheim
1987, 269
Hrig, Schwertheim
1987, 270
Pannonia
Superior
Pannonia
Superior
Savaria Szombathely
Savaria Szombathely
Raetia
Aquileia - Aalen
votive
triangle
Raetia
Aquileia - Aalen
block
Raetia
Faimingen
relief
Raetia
Raetia
Raetia
Serviodurum Straubing
Statio Vetonianis Pfunz
Statio Vetonianis Pfunz
sculptural
group
fragment
altar
tablet
tablet
Syria
Antep (Doliche)
sealstone
Syria
Beka'a
hand
Syria
sculptural
group
Syria
Doliche - Dlk
altar
Syria
Doliche - Dlk
slab
Syria
Doliche - Dlk
slab
Syria
Doliche - Dlk
Syria
Doliche - Dlk
Syria
Doliche?
Gonca Dagi, nr.
Asagi Kalecik
Syria
votive
triangle
votive
triangle
altar
stele
Syria
Syria
Syria
Syria
Syria
stele
stele
base
Syria
Kurcuoglu
stele
Syria
Kurcuoglu
stele
Syria
Syria
Syria
stele
column
drum
hand
282
2nd/3rd
century AD
Hrig, Schwertheim
1987, 271
Hrig, Schwertheim
1987, 272
Hrig, Schwertheim
1987, 475
Beg. 3rd
Hrig, Schwertheim
century AD 1987, 476
End 2nd
Hrig, Schwertheim
century AD 1987, 477
163 AD, 11 Hrig, Schwertheim
April
1987, 485
Hrig, Schwertheim
Severan
1987, 480
Hrig, Schwertheim
Severan
1987, 481
Hrig, Schwertheim
21 AD
1987, 12
Hrig, Schwertheim
1987, 40
Hrig, Schwertheim
Imperial
1987, 18
Hrig, Schwertheim
57/58 AD
1987, 2
Hrig, Schwertheim
Pre-256 AD
1987, 3
Hrig, Schwertheim
Pre-256 AD
1987, 4
Hrig, Schwertheim
Mid-1st C AD
1987, 6
Hrig, Schwertheim
1987, 7
200-250 AD SEG 1998, 1871
First half 1st Hrig, Schwertheim
century AD 1987, 21
Hrig, Schwertheim
1987, 29
End 2nd, beg.
Hrig, Schwertheim
3rd century
1987, 9
AD
nd
1/2
Hrig, Schwertheim
century AD 1987, 26
1/2nd
Hrig, Schwertheim
century AD 1987, 27
2nd/3rd
LAnne Epigraphique
century AD 1998, 1430
Hrig, Schwertheim
1987, 24
Hrig, Schwertheim
1987, 25
first half 1st Hrig, Schwertheim
century AD 1987, 19
Hrig, Schwertheim
1987, 20
Hrig, Schwertheim
1987, 41
Syria
Syria
Mastala
stele
Syria
Nikopolis
seals
1st century
AD
2nd century
AD
-
Syria
Tilhalit
stele
Syria
stele
Syria
Zeytintepe, nr.
Baspinar
Syria
Zeytintepe, nr.
Baspinar
Thracia
Thracia
Thracia
1st century
BC/1st
century AD
stele
stele
1st century
BC/1st
century AD
slab
222-235 AD
column
212-217
(214) AD
Reign of
Septimius
Severus
altar
Thracia
Cabyle
slab
Thracia
base
202-211 AD
Thracia
Gorni Voden
hand
Thracia
Haskovo
hand
Macedonia
Stobi
sculptural
group
Mid-3rd
century AD
283
Hrig, Schwertheim
1987, 17
Hrig, Schwertheim
1987, 28
SEG 1989, 1586
Hrig, Schwertheim
1987, 16
Hrig, Schwertheim
1987, 8
Hrig, Schwertheim
1987, 22
Hrig, Schwertheim
1987, 23
Hrig, Schwertheim
1987, 50
Hrig, Schwertheim
1987, 52
Hrig, Schwertheim
1987,51
LAnne Epigraphique
1999, 1374
Hrig, Schwertheim
1987, 54
Hrig, Schwertheim
1987, 53
Hrig, Schwertheim
1987, 55
Hrig, Schwertheim
1987, 48
by catalogue number
Publication/
Region
s
Frey, J. -B.,
Corpus
Inscriptionu
m
Judaicarum
I, Rome:
Italia
Pontificio
istituto di
archeologia
cristiana,
1936, 1
Location
Italia
Via Flaminia
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
30
31
Date
2nd-4th Century
AD
Via Flaminia
CIJ I, 2
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
Type
Salaria
Salaria
Salaria
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
284
plaque
plaque
plaque
painted epitaph
painted epitaph
painted epitaph
tablet
painted epitaph
painted epitaph
painted epitaph
painted epitaph
fragment
painted epitaph
painted epitaph
painted epitaph
painted epitaph
graffiti
painted epitaph
plaque
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
2nd-4th Century
AD
-
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
32
33
34
35
36
37
38
39
41
42
43
44
45
46
47
48
50
51
52
53
55
56
67
68
69
70
72
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Via
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
Nomentana
CIJ I, 73
Italia
Via Labicana
painted epitaph
CIJ I, 75
Italia
Via Labicana
painted epitaph
CIJ I, 77
Italia
Via Labicana
painted epitaph
CIJ I, 87
Italia
Via Appia
graffiti
CIJ I, 88
Italia
Via Appia
plaque
CIJ I, 89
Italia
Via Appia
fragment
CIJ I, 90
Italia
Via Appia
plaque
CIJ I, 95
Italia
Via Appia
plaque
CIJ I, 97
Italia
Via Appia
plaque
CIJ I, 99
Italia
Via Appia
fragment
CIJ I, 100
Italia
Via Appia
inscription
CIJ I, 102
Italia
Via Appia
plaque
CIJ I, 103
Italia
Via Appia
CIJ I, 105
Italia
Via Appia
inscription
CIJ I, 106
Italia
Via Appia
fragment
285
painted epitaph
painted epitaph
plaque
painted epitaph
fragment
fragment
painted epitaph
painted epitaph
painted epitaph
painted epitaph
stele
painted epitaph
plaque
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
plaque
plaque
plaque
sarcophagus
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 108
Italia
Via Appia
plaque
CIJ I, 109
Italia
Via Appia
sarcophagus
CIJ I, 110
Italia
Via Appia
fragment
CIJ I, 111
Italia
Via Appia
plaque
CIJ I, 113
Italia
Via Appia
painted plaque
CIJ I, 118
Italia
Via Appia
plaque
CIJ I, 119
Italia
Via Appia
fragment
CIJ I, 120
Italia
Via Appia
inscription
CIJ I, 121
Italia
Via Appia
plaque
CIJ I, 122
Italia
Via Appia
plaque
CIJ I, 125
Italia
Via Appia
plaque
CIJ I, 126
Italia
Via Appia
plaque
CIJ I, 130
Italia
Via Appia
fragment
CIJ I, 132
Italia
Via Appia
fragment
CIJ I, 136
Italia
Via Appia
plaque
CIJ I, 138
Italia
Via Appia
plaque
CIJ I, 139
Italia
Via Appia
fragment
CIJ I, 140
Italia
Via Appia
inscription
CIJ I, 141
Italia
Via Appia
plaque
CIJ I, 142
Italia
Via Appia
plaque
CIJ I, 143
Italia
Via Appia
plaque
CIJ I, 145
Italia
Via Appia
plaque
CIJ I, 146
Italia
Via Appia
plaque
CIJ I, 147
Italia
Via Appia
painted plaque
CIJ I, 148
Italia
Via Appia
plaque
CIJ I, 149
Italia
Via Appia
plaque
CIJ I, 150
Italia
Via Appia
plaque
CIJ I, 151
Italia
Via Appia
plaque
286
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 152
Italia
Via Appia
plaque
CIJ I, 153
Italia
Via Appia
plaque
CIJ I, 155
Italia
Via Appia
plaque
CIJ I, 156
Italia
Via Appia
fragment
CIJ I, 157
Italia
Via Appia
plaque
CIJ I, 161
Italia
Via Appia
plaque
CIJ I, 163
Italia
Via Appia
graffiti
CIJ I, 165
Italia
Via Appia
graffiti
CIJ I, 166
Italia
Via Appia
fragment
CIJ I, 167
Italia
Via Appia
painted epitaph
CIJ I, 173
Italia
Via Appia
fragment
CIJ I, 176
Italia
Via Appia
fragment
CIJ I, 180
Italia
Via Appia
fragment
CIJ I, 193
Italia
Via Appia
fragment
CIJ I, 200
Italia
Via Appia
painted plaque
CIJ I, 201
Italia
Via Appia
plaque
CIJ I, 202
Italia
Via Appia
fragment
CIJ I, 203
Italia
Via Appia
fragment
CIJ I, 206
Italia
Via Appia
plaque
CIJ I, 209
Italia
Via Appia
plaque
CIJ I, 210
Italia
Via Appia
inscription
CIJ I, 212
Italia
Via Appia
inscription
CIJ I, 213
Italia
Via Appia
plaque
CIJ I, 215
Italia
Via Appia
plaque
CIJ I, 217
Italia
Via Appia
plaque
CIJ I, 221
Italia
Via Appia
plaque
CIJ I, 222
Italia
Via Appia
plaque
CIJ I, 225
Italia
Via Appia
plaque
287
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 228
Italia
Via Appia
inscription
CIJ I, 229
Italia
Via Appia
plaque
CIJ I, 230
Italia
Via Appia
plaque
CIJ I, 231
Italia
Via Appia
plaque
CIJ I, 233
Italia
Via Appia
plaque
CIJ I, 246
Italia
Via Appia
painted epitaph
CIJ I, 248
Italia
Via Appia
plaque
CIJ I, 249
Italia
Via Appia
fragment
CIJ I, 250
Italia
Via Appia
plaque
CIJ I, 252
Italia
Via Appia
plaque
CIJ I, 254
Italia
Via Appia
plaque
CIJ I, 255
Italia
Via Appia
graffiti
CIJ I, 256
Italia
Via Appia
plaque
CIJ I, 257
Italia
Via Appia
plaque
CIJ I, 260
Italia
Via Appia
plaque
CIJ I, 261
Italia
Via Appia
graffiti
CIJ I, 263
Italia
Via Appia
plaque
CIJ I, 265
Italia
Via Appia
inscription
CIJ I, 268
Italia
Via Appia
plaque
CIJ I, 269
Italia
Via Appia
plaque
CIJ I, 281
Italia
Via Appia
inscription
CIJ I, 282
Italia
Via Appia
fragment
CIJ I, 283
Italia
Via Appia
sarcophagus
CIJ I, 285
Italia
Via Appia
plaque
CIJ I, 287
Italia
Via Ostiensis
sarcophagus
CIJ I, 290
Italia
Via Portuensis
plaque
CIJ I, 291
Italia
Via Portuensis
fragment
CIJ I, 293
Italia
Via Portuensis
painted brick
288
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 296
Italia
Via Portuensis
plaque
CIJ I, 298
Italia
Via Portuensis
inscription
CIJ I, 299
Italia
Via Portuensis
plaque
CIJ I, 300
Italia
Via Portuensis
plaque
CIJ I, 301
Italia
Via Portuensis
plaque
CIJ I, 304
Italia
Via Portuensis
plaque
CIJ I, 306
Italia
Via Portuensis
plaque
CIJ I, 307
Italia
Via Portuensis
inscription
CIJ I, 309
Italia
Via Portuensis
plaque
CIJ I, 310
Italia
Via Portuensis
plaque
CIJ I, 312
Italia
Via Portuensis
plaque
CIJ I, 315
Italia
Via Portuensis
plaque
CIJ I, 316
Italia
Via Portuensis
plaque
CIJ I, 317
Italia
Via Portuensis
plaque
CIJ I, 318
Italia
Via Portuensis
plaque
CIJ I, 319
Italia
Via Portuensis
plaque
CIJ I, 321
Italia
Via Portuensis
inscription
CIJ I, 323
Italia
Via Portuensis
plaque
CIJ I, 324
Italia
Via Portuensis
plaque
CIJ I, 325
Italia
Via Portuensis
plaque
CIJ I, 327
Italia
Via Portuensis
plaque
CIJ I, 328
Italia
Via Portuensis
plaque
CIJ I, 329
Italia
Via Portuensis
plaque
CIJ I, 331
Italia
Via Portuensis
painted epitaph
CIJ I, 332
Italia
Via Portuensis
fragment
CIJ I, 333
Italia
Via Portuensis
plaque
CIJ I, 334
Italia
Via Portuensis
plaque
CIJ I, 335
Italia
Via Portuensis
fragment
289
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 336
Italia
Via Portuensis
plaque
CIJ I, 337
Italia
Via Portuensis
inscription
CIJ I, 340
Italia
Via Portuensis
plaque
CIJ I, 343
Italia
Via Portuensis
inscription
CIJ I, 345
Italia
Via Portuensis
fragment
CIJ I, 346
Italia
Via Portuensis
plaque
CIJ I, 347
Italia
Via Portuensis
plaque
CIJ I, 348
Italia
Via Portuensis
plaque
CIJ I, 349
Italia
Via Portuensis
plaque
CIJ I, 351
Italia
Via Portuensis
plaque
CIJ I, 353
Italia
Via Portuensis
plaque
CIJ I, 354
Italia
Via Portuensis
plaque
CIJ I, 355
Italia
Via Portuensis
fragment
CIJ I, 358
Italia
Via Portuensis
plaque
CIJ I, 361
Italia
Via Portuensis
plaque
CIJ I, 362
Italia
Via Portuensis
plaque
CIJ I, 364
Italia
Via Portuensis
plaque
CIJ I, 367
Italia
Via Portuensis
plaque
CIJ I, 368
Italia
Via Portuensis
inscription
CIJ I, 369
Italia
Via Portuensis
plaque
CIJ I, 370
Italia
Via Portuensis
plaque
CIJ I, 371
Italia
Via Portuensis
plaque
CIJ I, 372
Italia
Via Portuensis
plaque
CIJ I, 373
Italia
Via Portuensis
painted brick
CIJ I, 374
Italia
Via Portuensis
plaque
CIJ I, 375
Italia
Via Portuensis
plaque
CIJ I, 376
Italia
Via Portuensis
plaque
CIJ I, 378
Italia
Via Portuensis
fragment
290
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 379
Italia
Via Portuensis
plaque
CIJ I, 380
Italia
Via Portuensis
plaque
CIJ I, 382
Italia
Via Portuensis
plaque
CIJ I, 383
Italia
Via Portuensis
fragment
CIJ I, 384
Italia
Via Portuensis
inscription
CIJ I, 385
Italia
Via Portuensis
plaque
CIJ I, 390
Italia
Via Portuensis
inscription
CIJ I, 391
Italia
Via Portuensis
painted plaque
CIJ I, 392
Italia
Via Portuensis
plaque
CIJ I, 394
Italia
Via Portuensis
plaque
CIJ I, 395
Italia
Via Portuensis
painted epitaph
CIJ I, 396
Italia
Via Portuensis
plaque
CIJ I, 397
Italia
Via Portuensis
plaque
CIJ I, 398
Italia
Via Portuensis
plaque
CIJ I, 399
Italia
Via Portuensis
inscription
CIJ I, 400
Italia
Via Portuensis
plaque
CIJ I, 401
Italia
Via Portuensis
plaque
CIJ I, 403
Italia
Via Portuensis
painted epitaph
CIJ I, 405
Italia
Via Portuensis
inscription
CIJ I, 408
Italia
Via Portuensis
plaque
CIJ I, 409
Italia
Via Portuensis
plaque
CIJ I, 411
Italia
Via Portuensis
plaque
CIJ I, 413
Italia
Via Portuensis
fragment
CIJ I, 416
Italia
Via Portuensis
plaque
CIJ I, 417
Italia
Via Portuensis
inscription
CIJ I, 418
Italia
Via Portuensis
plaque
CIJ I, 419
Italia
Via Portuensis
painted epitaph
CIJ I, 425
Italia
Via Portuensis
plaque
291
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 433
Italia
Via Portuensis
plaque
CIJ I, 456
Italia
Via Portuensis
plaque
CIJ I, 457
Italia
Via Portuensis
inscription
CIJ I, 458
Italia
Via Portuensis
inscription
CIJ I, 460
Italia
Via Portuensis
plaque
CIJ I, 462
Italia
Via Portuensis
plaque
CIJ I, 463
Italia
Via Portuensis
fragment
CIJ I, 464
Italia
Via Portuensis
fragment
CIJ I, 465
Italia
Via Portuensis
plaque
CIJ I, 466
Italia
Via Portuensis
plaque
CIJ I, 467
Italia
Via Portuensis
plaque
CIJ I, 470
Italia
Via Portuensis
plaque
CIJ I, 472
Italia
Via Portuensis
plaque
CIJ I, 476
Italia
Via Portuensis
plaque
CIJ I, 477
Italia
Via Portuensis
plaque
CIJ I, 478
Italia
Via Portuensis
plaque
CIJ I, 479
Italia
Via Portuensis
plaque
CIJ I, 480
Italia
Via Portuensis
plaque
CIJ I, 481
Italia
Via Portuensis
fragment
CIJ I, 482
Italia
Via Portuensis
inscription
CIJ I, 483
Italia
Via Portuensis
plaque
CIJ I, 494
Italia
CIJ I, 496
Italia
CIJ I, 497
Italia
CIJ I, 499
Italia
CIJ I, 533
Italia
Castel Porziano
fragment
CIJ I, 534
Italia
Ostia
disc
CIJ I, 535
CIJ I, 536
CIJ I, 537
Italia
Italia
Italia
Porto
Porto
Porto
plaque
plaque
plaque
region of Via
Portuensis
region of Via
Portuensis
region of Via
Portuensis
region of Via
Portuensis
292
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
beg. 2nd Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
AD 330, 14 May
2nd-4th Century
AD
fragment
sarcophagus
plaque
fragment
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
I,
I,
I,
I,
I,
I,
538
539
540
543
548
552
Italia
Italia
Italia
Italia
Italia
Italia
Porto
Porto
Porto
Porto
Porto
Fondi
plaque
fragment
plaque
plaque
fragment
epitaph
CIJ I, 553
Italia
Capua
epitaph
CIJ I, 554
Italia
Nola
lamp
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
555
556
558
559
561
562
563
564
566
567
568
569
570
575
576
578
579
581
584
585
586
587
590
593
594
595
596
597
599
600
606
607
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Naples
Naples
Naples
Naples
Puzzeoli
Pompeii
Pompeii
Pompeii
Pompeii
Pompeii
Salerno
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
Venosa
seal
epitaph
epitaph
epitaph
epitaph?
graffiti
amphora
graffiti
graffiti
graffiti
inscription
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
epitaph
painted epitaph
epitaph
epitaph
epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
painted epitaph
CIJ I, 608
Italia
Venosa
painted epitaph
CIJ I, 609
CIJ I, 610
Italia
Italia
Venosa
Venosa
CIJ I, 611
Italia
Venosa
CIJ I, 612
Italia
Venosa
painted epitaph
painted epitaph
painted
inscription
painted epitaph
CIJ I, 613
Italia
Venosa
painted epitaph
CIJ I, 614
Italia
Venosa
painted epitaph
CIJ I, 616
Italia
Venosa
painted epitaph
CIJ I, 620
Italia
Tarentum
inscription
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
293
2nd Century AD
uncertain
2nd-4th Century
AD
7th Century AD or
later?
uncertain
70-95 AD
5th-6th Century AD
5th-6th Century AD
1st Century AD
pre AD 79
pre AD 79
pre AD 79
pre AD 79
pre AD 79
5th-6th Century AD
5th-6th Century AD
5th Century AD
5th Century AD
5th Century AD
5th Century AD
5th Century AD
5th Century AD
4-5th Century AD
5th Century AD
5th Century AD
5th Century AD
4-5th Century AD
5th Century AD
5th Century AD
5th-6th Century AD
5th Century AD
5th Century AD
5th Century AD
5th-6th Century AD
5th-6th Century AD
early 6th Century
AD
5th-6th Century AD
5th-6th Century AD
early 6th Century
AD
5th-6th Century AD
early 6th Century
AD
mid 6th Century
AD
early 6th Century
AD
-
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Tarentum
Tarentum
Tarentum
Tarentum
Tarentum
Tarentum
Tarentum
Tarentum
Tarentum
Otranto
Bari
Oria
Oria
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
inscription
stele
epitaph
CIJ I, 636
Etruria
Civitavecchia
epitaph
CIJ I, 637
CIJ I, 638
Italia
Italia
Ferrara
Brescia
inscription
epitaph?
CIJ I, 639
Italia
Brescia
epitaph?
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
Concordia
Pola
Pola
Aquileia
Milan
Milan
Milan
Catania
Syracuse
Syracuse
Agrigentum
Rabato
Macomer
Sulcis
Sulcis
Abdera
Avignon
Arles
Auch
Regensburg
epitaph
inscription
epitaph
epitaph?
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
catacombs
ring
ring
epitaph
epitaph
seal
plaque
donation
magical text
Badenweiler
magical text
CIJ I, 675
CIJ I, 676
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Malta
Italia
Italia
Italia
Baetica
Gallia
Gallia
Gallia
Raetia
Germania
Superior
Pannonia
Pannonia
7th-8th Century AD
7th-8th Century AD
7th-8th Century AD
7th-8th Century AD
3rd-6th Century AD
4th Century AD
7th-8th Century AD
7th-8th Century AD
7th-8th Century AD
3rd Century AD
6th-8th Century AD
7th-8th Century AD
5th-6th Century AD
2nd-4th Century
AD
4th Century Ad?
4th Century or
earlier
4-5th Century AD
3-5th Century AD
1st Century BC
5th Century AD
5th Century AD
383 AD
4-5th Century AD
4-5th Century AD
5th Century AD
Republican period?
4-5th Century AD?
4-5th Century AD
3rd Century AD
4th Century AD?
7th-8th Century AD
3rd Century AD
Pannonia
epitaph
epitaph
synagogue
inscription
4th Century AD
3rd Century AD
CIJ I, 677
Aquincum
Solva (near Gran)
Intercisa (DunaPentele)
CIJ I, 678
Pannonia
Siklos
epitaph
CIJ I, 679
Sarajevo
ring
Oescus
epitaph
CIJ I, 693
Pannonia
Moesia
Inferior
Macedonia
2nd-3rd Century
AD
-
Thessaloniki
epitaph
CIJ I, 694
Macedonia
Stobi
donation
5th-6th Century AD
2nd-3rd Century
AD
CIJ I, 709
Greece
Delphi
CIJ I, 710
Greece
Delphi
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
621
622
623
625
627
628
629
630
631
632
633
634
635
640
641
642
643
644
645
646
650
651
652
654
655
656
657
658
665
667
669
671
673
CIJ I, 674
CIJ I, 681
manumission
text
manumission
294
233-5 AD
BC 158-7
BC 162
CIJ I, 711
Greece
Delphi
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
CIJ
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Athens
Athens
Athens
Athens
Athens
Athens
Piraeus
Patras
Patras
CIJ I, 718
Greece
Corinth
CIJ
CIJ
CIJ
CIJ
720
722
723
724
Greece
Greece
Greece
Greece
Mantinea
Aegina
Aegina
Aegina
text
manumission
text
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
inscription
magical text
synagogue
inscription
dedication
mosaic floor
mosaic floor
magical text
CIJ I, 725
Greece
Rheneia
epitaph
Narona
stamp
4th Century AD
Larisa
Larisa
epitaph
epitaph
1st-4th Century AD
4th-6th Century AD
2nd-3rd Century
AD
uncertain
uncertain
uncertain
3rd-7th Century AD
3rd-4th Century AD
3rd Century AD
3rd Century AD
3rd Century AD
3rd-4th Century AD
5th-7th Century AD
1st Century AD?
2nd-3rd Century
AD
Roman
2nd Century AD
BC?
1st Century AD?
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
I,
712
713
715
715e
715f
715g
715i
716
717
Noy, D.,
Panayotov,
A.,
Bloedhorn,
H., (eds.),
Inscriptiones
Judaicae
Orientis vol. Dalmatia
I, Eastern
Europe,
Tbingen:
Mohr
Siebeck,
2004, p. 20,
fn 1.
IJO 1, Ach1
Greece
IJO 1, Ach5
Greece
IJO 1, Ach6
Greece
Larisa
epitaph
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Larisa
Kalyvia
Phthiotic
Phthiotic
Phthiotic
Phthiotic
Phthiotic
Phthiotic
Phthiotic
Almyra
Athens
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
Ach7
Ach9
Ach15
Ach16
Ach17
Ach18
Ach20
Ach21
Ach23
Ach24
Ach26
Thebes
Thebes
Thebes
Thebes
Thebes
Thebes
Thebes
Athens
epitaph
Athens
epitaph
Athens
epitaph
Athens
epitaph
295
2nd-1st Century BC
4-5th Century AD
5th-6th Century AD
6 Century AD?
uncertain
1st Century AD
1st Century AD
uncertain
3rd Century AD
4th Century AD
300-50 AD
300-50 AD
end 2nd Century
BC
Athens
Athens
Athens
Athens
Oropus
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Plataea
Corinth
Corinth
Argos
Arcadia
Coronea
Taenarum
Taenarum
Delos
Delos
Delos
Delos
Delos
Delos
Delos
Delos
Delos
Syros
Syros
Syros
IJO 1, BS1
Scythia
Olbia
IJO 1, BS2
IJO 1, BS4
Black Sea
Black Sea
Chersonesos
Panticipaeum
IJO 1, BS5
Black Sea
Panticipaeum
IJO 1, BS6
Black Sea
Panticipaeum
IJO 1, BS7
Black Sea
Panticipaeum
IJO 1, BS9
Black Sea
Panticipaeum
IJO
IJO
IJO
IJO
IJO
Black
Black
Black
Black
Black
Sea
Sea
Sea
Sea
Sea
Panticipaeum
Panticipaeum
Panticipaeum
Panticipaeum
Panticipaeum
epitaph
honorific
honorific
thiasos
inscription
manumission
text
epitaph
epitaph
epitaph
epitaph
epitaph
ephebic list
epitaph
epitaph
vow
vow
vow
vow
vow
honorific
honorific
list
statue
prayer
thanksgiving
dedication
building
inscription
graffito
dedication
manumission
text
manumission
text
manumission
text
manumission
text
epitaph
epitaph
epitaph
epitaph
epitaph
IJO 1, BS15
Black Sea
Panticipaeum
epitaph
IJO 1, BS16
Black Sea
Panticipaeum
IJO 1, BS17
Black Sea
Phanagoria
IJO 1, BS18
Black Sea
Phanagoria
IJO 1, BS19
Black Sea
Hermonassa
IJO 1, BS20
Black Sea
Gorgippia
IJO 1, BS21
Black Sea
Gorgippia
epitaph
manumission
text
manumission
text
epitaph
manumission
text
manumission
text
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
Ach46
Ach48
Ach49
Ach51
Ach52
Ach53
Ach55
Ach56
Ach60
Ach61
Ach62
Ach63
Ach65
Ach66
Ach67
Ach68
Ach69
Ach72
Ach73
Ach74
BS10
BS11
BS12
BS13
BS14
296
IJO 1, BS22
Black Sea
Gorgippia
IJO 1, BS23
Black Sea
Gorgippia
IJO 1, BS24
Black Sea
Gorgippia
IJO
IJO
IJO
IJO
IJO
Black Sea
Black Sea
Greece
Greece
Greece
Gorgippia
Tanais
Arcades
Arcades
Kastelli Kissamou
manumission
text
manumission
text
manumission
text
thanksgiving
amphora
epitaph
epitaph
epitaph
IJO 1, Dal1
Dalmatia
Peratovci
epitaph
IJO 1, Dal2
IJO 1, Dal3
IJO 1, Dal4
IJO 1,
Dalmatia
(tomb 281)
IJO 1, Mac2
Dalmatia
Dalmatia
Dalmatia
Senia
Salonae
Salonae
epitaph
epitaph
epitaph
45-63 AD
3rd Century AD
3rd-4th Century AD
Imperial
4-5th Century AD
2nd-3rd Century
AD
3rd-4th Century AD
4th Century AD
539 AD
Dalmatia
Doclea
tomb
3rd Century AD
Macedonia
Stobi
seal
IJO 1, Mac3
Macedonia
Stobi
vow
IJO 1, Mac4
Macedonia
Stobi
vow
IJO 1, Mac5
Macedonia
Stobi
votive
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Beroea
Beroea
Beroea
Beroea
Beroea
Philippi
Thessaloniki
Thessaloniki
Thessaloniki
4th-6th Century AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
5th Century AD
4-5th Century AD?
4th Century AD
4th Century AD?
4th Century AD?
3rd-4th Century AD
4th Century AD?
3rd Century AD
4th-6th Century AD
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
1,
BS27
BS28
Cre1
Cre2
Cre3
Mac6
Mac7
Mac8
Mac9
Mac11
Mac12
Mac14
Mac15
Mac17
68 AD
59-60 AD
1-2nd Century AD
IJO 1, Pan5
Pannonia
IJO 1, Thr1
IJO 1, Thr2
IJO 1, Thr3
IJO 1, Thr4
IJO 1, Thr5
Ameling, W.,
Inscriptiones
Judaicae
Orientis,
Band II,
Kleinasien,
Tbingen:
Mohr
Siebeck,
2004, 4
IJO 2, 5
IJO 2, 5a
IJO 2, 6
IJO 2, 7
Thracia
Thracia
Thracia
Thracia
Thracia
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
dedication
synagogue
Mursa
inscription
Philippopolis
mosaic floor
Philippopolis
mosaic floor
Bizye
epitaph
Perinthus-Heraclea epitaph
Assenovgrad
votive
Asia Minor
Jaffa
epitaph
2nd-4th Century
AD
Asia
Asia
Asia
Asia
Samos
Ikaria
Kermeti
Kos town
decree
inscription
epitaph
epitaph
Imperial
5th-6th Century AD
Imperial
Imperial
Minor
Minor
Minor
Minor
297
198-210 AD
3rd Century AD
4th Century AD
4-5th Century AD
5th-6th Century AD
2nd Century AD
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
2,
2,
2,
8
9
10
11
14
15
16
17
18
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Palaispili
Rhodes
Rhodes
Kamiros
Aphrodisias
Aphrodisias
Aphrodisias
Aphrodisias
Aphrodisias
IJO 2, 20
Asia Minor
Hyllarima
IJO
IJO
IJO
IJO
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Iasos
Iasos
Iasos
Kaunos
IJO 2, 25
Asia Minor
Myndos
IJO 2, 26
Asia Minor
Nysa
IJO 2, 27
Asia Minor
Tralles
IJO 2, 28
Asia Minor
Tralles
IJO
IJO
IJO
IJO
IJO
IJO
Asia
Asia
Asia
Asia
Asia
Asia
Ephesus
Ephesus
Ephesus
Ephesus
Ephesus
Ephesus
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
21
22
23
24
30
31
32
33
34
35
Minor
Minor
Minor
Minor
Minor
Minor
epitaph
list
donation
epitaph
donation
inscription
inscription
graffito
list
synagogue
inscription
list
list
epitaph
epitaph?
synagogue
inscription
building
inscription
donation
building
inscription
acclamation
barrier
epitaph
epitaph
epitaph
pastoral letter
building
inscription
3rd Century AD
1st Century AD
18 AD
2nd Century AD
3rd Century AD
5th-6th Century AD
5th-6th Century AD
4th Century AD
4th Century AD
3rd Century AD
2nd Century AD
80-174 AD
2nd Century AD
late Hellenistic
4th-6th Century AD
3rd-4th Century AD
3rd Century AD
1st Century AD
Imperial
4th Century AD
2nd Century AD
200 AD
212 AD
531-37 AD
IJO 2, 36
Asia Minor
Kyme
IJO 2, 37
Asia Minor
Miletus
inscription
IJO 2, 38
Asia Minor
Miletus
inscription
IJO 2, 39
Asia Minor
Miletus
inscription
IJO
IJO
IJO
IJO
IJO
IJO
Asia
Asia
Asia
Asia
Asia
Asia
Smyrna
Smyrna
Smyrna
Smyrna
Teos
Hypaipa
Magnesia ad
Sipylon
Philadelphia
Philadelphia
Philadelphia
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
inscription
donation
donation
epitaph
donation
inscription
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
124 AD
4-5th Century AD
2nd Century AD
Imperial
3rd Century AD
3rd Century AD
epitaph
late Imperial
donation
epitaph
epitaph
inscription
epitaph?
amulet
epitaph
amphora
amphora
3rd-4th Century AD
late Imperial
4th Century AD
200 AD
4th Century AD
3-5th Century AD
3rd Century AD
3rd-4th Century AD
3rd-4th Century AD
321-5th Century
AD
post 268 AD
2,
2,
2,
2,
2,
2,
40
41
43
45
46
47
Minor
Minor
Minor
Minor
Minor
Minor
IJO 2, 48
Asia Minor
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
2,
2,
2,
2,
2,
2,
2,
2,
2,
49
50
51
53
54
55
56
57
59
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
IJO 2, 60
Asia Minor
Sardis
mosaic
IJO 2, 62
Asia Minor
Sardis
donation
298
3rd Century AD
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
63
64
66
67
68
69
72
73
76
77
78
79
83
84
86
87
88
90
91
92
93
94
95
97
98
100
105
106
107
108
109
114
118
119
121
122
123
124
125
129
132
133
134
135
136
146
147
148
149
150
151
152
153
154
155
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Thyateira
Cyzicus
Cyzicus
Amastris
Chalcedon
Chalcedon
Claudiopolis
Nicaea
Nicomedia
Nicomedia
prayer
prayer
prayer
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
blessing
inscription
inscription
inscription
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
epitaph
inscription
inscription
thanksgiving
epitaph
epitaph
epitaph
psalm
epitaph
epitaph
299
4-5th Century AD
341-438 AD
4-5th Century AD
351-378 AD
324-378 AD
341-383 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
5th-6th Century AD
5th-6th Century AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
5th Century AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
3rd-4th Century AD
3rd-4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th-6th Century AD
4th-6th Century AD
4th-6th Century AD
4th-6th Century AD
4th-6th Century AD
220-239 AD
5th Century AD
5th-6th Century AD
post 212 AD
4th Century AD
4th Century AD
3rd-4th Century AD
4th-6th Century AD
3rd Century AD
3rd Century AD
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
IJO 2, 168
Asia Minor
Acmonia
IJO
IJO
IJO
IJO
IJO
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Acmonia
Acmonia
Acmonia
Acmonia
Acmonia
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph?
epitaph
epitaph
epitaph
epitaph
epitaph
synagogue
inscription
prayer
prayer
donation
epitaph
epitaph
IJO 2, 174
Asia Minor
Acmonia
epitaph
IJO 2, 175
IJO 2, 176
IJO 2, 177
Asia Minor
Asia Minor
Asia Minor
Acmonia
Acmonia
Acmonia
epitaph
epitaph
epitaph
IJO 2, 178
Asia Minor
Acmonia
epitaph
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Apamea
Apollonia
Appia
Diocleia
Docimeion
Docimeion
Dorylaion
Eumeneia
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
epitaph
epitaph
donation
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
IJO 2, 201
Asia Minor
Hierapolis
epitaph
IJO 2, 202
Asia Minor
Hierapolis
epitaph
IJO 2, 203
Asia Minor
Hierapolis
epitaph
IJO 2, 204
Asia Minor
Hierapolis
epitaph
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
156
157
158
159
160
161
162
163
164
165
166
167
169
170
171
172
173
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Nicomedia
Nicomedia
Nicomedia
Sebastopolis
Sebastopolis
Sebastopolis
Germa
Tavium
Tavium
Tavium
Tavium
Aizanoi
300
3rd Century AD
uncertain
3rd Century AD
4th Century AD
4th Century AD
4th Century AD
Byzantine?
5th-6th Century AD
5th-6th Century AD
5th-6th Century AD
4th Century AD
c. 175 AD
1st Century AD
Late Antique
4th Century AD
post 212 AD
243-4 AD
248-9 AD
2nd-3rd Century
AD
post 212 AD
3rd Century AD
255-6 AD
2nd-3rd Century
AD AD
post 212 AD
1st-2nd Century AD
Byzantine?
257-8 AD
5th-6th Century AD
3rd-4th Century AD
3rd Century AD
post 212 AD
3rd Century AD
3rd-4th Century AD
2nd Century AD
2nd Century AD
post 212 AD
2nd Century AD
post 212 AD
4th Century AD
2nd Century AD
post 212 AD
2nd Century AD
2nd Century AD
2nd Century AD
post 212 AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
IJO
IJO
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
2,
205
206
207
208
209
210
211
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Cotiaeion
Cotiaeion
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
IJO 2, 213
Asia Minor
Laodicea ad Lycus
epitaph
IJO 2, 214
Asia Minor
Synnada
epitaph
IJO 2, 215
Asia Minor
Sibidunda
votive
IJO 2, 216
IJO 2, 218
Asia Minor
Asia Minor
Termessos
Aspendos
IJO 2, 219
Asia Minor
Side
IJO 2, 220
Asia Minor
Side
IJO
IJO
IJO
IJO
IJO
IJO
Asia
Asia
Asia
Asia
Asia
Asia
epitaph
prayer
synagogue
inscription
synagogue
inscription
epitaph
inscription
epitaph
epitaph
epitaph
epitaph
2,
2,
2,
2,
2,
2,
IJO 2, 227
Asia Minor
IJO 2, 228
Asia Minor
Limyra
Oinoanda
Tlos
Gdanmaa
Gdanmaa
Iconium
Laodicea
Katakekaumene
Sadahattin Hani
IJO 2, 229
Asia Minor
Aigai
epitaph
IJO 2, 230
IJO 2, 231
IJO 2, 232
Asia Minor
Asia Minor
Asia Minor
Diocaesarea
Diocaesarea
Korykos
prayer
epitaph
epitaph
IJO 2, 233
Asia Minor
Korykos
epitaph
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Korykos
Korykos
Korykos
Korykos
Korykos
Korykos
Korykos
Korykos
Korykos
Korykos
Seleuceia ad
Calycadnos
Seleuceia ad
Calycadnos
Seleuceia ad
Calycadnos
Selinus/Traianopoli
s
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
221
222
223
224
225
226
234
235
236
237
238
239
240
241
242
243
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
2nd Century AD
2nd Century AD
post 212 AD
post 212 AD
post 212 AD
3rd Century AD
Imperial
2nd-3rd Century
AD
1-2nd Century AD
2nd-3rd Century
AD
3rd Century AD
1-2nd Century AD
220 AD
363-390 AD
Imperial
2nd Century AD
1st Century AD
4th Century AD
4th Century AD
4th Century AD
epitaph
post 212 AD
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
4th Century AD
2nd-4th Century
AD
4-5th Century AD
3rd Century AD
4th Century AD
2nd-3rd Century
AD
5th-6th Century AD
uncertain
3rd Century AD
4th Century AD
3rd Century AD
4th Century AD
late Roman
4th Century AD
4th Century AD
4th-6th Century AD
epitaph
4th Century AD
epitaph
4th Century AD
epitaph
Late Antique
epitaph
2nd Century AD
IJO 2, 244
Asia Minor
IJO 2, 245
Asia Minor
IJO 2, 246
Asia Minor
IJO 2, 247
Asia Minor
IJO 2, 248
Asia Minor
Tarsos
synagogue
inscription
6th Century AD
IJO 2, 249
Asia Minor
Tarsos
epitaph
2nd-3rd Century
AD
301
IJO 2, 250
IJO 2, 252
IJO 2, 253
IJO 2, 254
IJO 2, 255
IJO 2, 256
IJO 2, 258
Noy, D., and
Bloedhorn,
H., (eds.),
Inscriptiones
Judaicae
Orientis, vol.
III, Syria and
Cyprus,
Tbingen:
Mohr
Siebeck,
2004, App1
IJO 3, App2
IJO 3, App3
IJO 3, App4
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Tarsos
Nevsehir
Nevsehir
Nevsehir
Nevsehir
Nevsehir
Tyana
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
4th Century AD
uncertain
uncertain
uncertain
uncertain
uncertain
uncertain
Judea
Beth She'arim
epitaph
uncertain
Judea
Judea
Judea
Beth She'arim
Beth She'arim
Beth She'arim
epitaph
epitaph
epitaph
IJO 3, App5
Judea
Beth She'arim
epitaph
IJO
IJO
IJO
IJO
IJO
IJO
App6
App7
App8
App9
Cyp1
Cyp2
Judea
Judea
Judea
Judea
Cyprus
Cyprus
Beth She'arim
Beth She'arim
Jerusalem
Jerusalem
Lapethos
Morfou
IJO 3, Cyp3
Cyprus
Golgoi
IJO
IJO
IJO
IJO
IJO
IJO
IJO
Cyprus
Cyprus
Cyprus
Cyprus
Cyprus
Syria
Syria
Salamis
Kourion
Kition
Kition
Kition
Tyre
Tyre
epitaph
epitaph
ossuary
ossuary
vow
seal/stamp
building
inscription
inscription
inscription
epitaph
epitaph
epitaph
epitaph
epitaph
3rd Century AD
uncertain
3rd Century AD
2nd-3rd Century
AD
3rd Century AD
uncertain
uncertain
uncertain
3rd-4th Century AD
3rd-4th Century AD
IJO 3, Syr3
Syria
Tyre
epitaph
IJO 3, Syr4
IJO 3, Syr5
IJO 3, Syr6
IJO 3, Syr7
IJO 3, Syr8
IJO 3, Syr9
IJO 3, Syr10
IJO 3, Syr11
IJO 3,
Syr111-126
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Tyre
Tyre
Tyre
Tyre
Tyre
Tyre
Tyre
Tyre
amulet
dedication
epitaph
epitaph
epitaph
ossuary
pillar
column
3rd-4th Century AD
2nd-1st Century BC
4th Century BC
4th Century BC
4th Century BC
3rd-4th Century AD
uncertain
2nd-7th Century
AD
3rd-4th Century AD
4-5th Century AD
3rd Century AD
250-352 AD
2nd Century AD
1st Century AD?
5th-6th Century AD
5th-6th Century AD
Syria
Dura Europus
graffiti
253-4 AD
IJO 3, Syr12
Syria
Ornithopolis
IJO 3, Syr14
IJO 3, Syr16
IJO 3, Syr17
Syria
Syria
Syria
Sidon
Sidon
Sidon
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
Cyp4
Cyp5
Cyp6
Cyp7
Cyp8
Syr1
Syr2
Minor
Minor
Minor
Minor
Minor
Minor
Minor
synagogue
inscription
stamp
epitaph
epitaph
302
4th Century AD
uncertain
uncertain
uncertain
3rd Century AD
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
Syr18
Syr21
Syr22
Syr23
Syr24
Syr25
Syr26
Syr27
Syr28
Syr29
Syr30
Syr31
Syr32
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
IJO 3, Syr33
Syria
IJO 3, Syr34
Syria
Tafas
IJO 3, Syr35
Syria
Naveh
IJO 3, Syr36
IJO 3, Syr37
IJO 3, Syr38
IJO 3, Syr39
IJO 3, Syr40
IJO 3, Syr41
IJO 3, Syr42
IJO 3, Syr44,
45, 46, 47
IJO 3, Syr48
IJO 3, Syr49
IJO 3, Syr50
IJO 3, Syr51
IJO 3, Syr52
IJO 3, Syr53,
54
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Naveh
Philippopolis
Damatha
Phaine
Qatana
Admedera
Damascus
Syria
Palmyra
Syria
Syria
Syria
Syria
Syria
IJO 3, Syr55
Syria
IJO 3, Syr56
Syria
IJO 3, Syr57
Syria
IJO 3, Syr58
Syria
IJO 3, Syr59
Syria
IJO 3, Syr60
Syria
IJO 3, Syr61
Syria
IJO 3, Syr62
Syria
IJO 3, Syr63
Syria
IJO 3, Syr64
Syria
IJO 3, Syr65
Syria
Palmyra
Palmyra
Palmyra
Palmyra
Palmyra
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Orontes
Apamea on
Syria
Sidon
Iamour
Chalcis
Mutatio Heldua
Berytus
Berytus
Berytus
Berytus
Byblos
Byblos
Byblos
Byblos
Byblos
Caesarea ad
Libanum
the
the
the
the
the
the
the
the
the
the
the
the
303
epitaph
epitaph
ossuary
mosaic
epitaph
epitaph
epitaph
amulet
epitaph
epitaph
epitaph
epitaph
epitaph
250-352 AD
3rd Century AD
1st Century AD
605-6 AD
5th-6th Century AD
3rd-4th Century AD
3rd Century AD
uncertain
4th Century AD
4th Century AD
385-6 AD
188-9 AD
3rd-4th Century AD
epitaph
3rd-4th Century AD
synagogue
inscription
synagogue
inscription
epitaph
epitaph
inscription
epitaph
officer list
inscription
amulet
biblical
inscription
graffito
epitaph
sale of tomb
epitaph
epitaph
synagogue
inscription
synagogue
inscription
4th Century AD
3rd-4th Century AD
4th Century AD
3rd-4th Century AD
uncertain
250-320 AD
3rd Century AD
5th-6th Century AD
3rd-4th Century AD
probably 3rd
Century AD
7th Century AD
212 AD
3rd Century AD
3rd Century AD
3rd Century AD
392 AD
392 AD
donation
392 AD
donation
392 AD
donation
392 AD
donation
392 AD
donation
392 AD
donation
392 AD
donation
392 AD
donation
392 AD
donation
392 AD
donation
392 AD
IJO 3, Syr66
Syria
IJO 3, Syr67
Syria
IJO 3, Syr68
Syria
IJO 3, Syr70
Syria
IJO 3, Syr71
Syria
IJO 3, Syr72
Syria
IJO 3, Syr73
Syria
IJO 3, Syr74
Syria
IJO
IJO
IJO
IJO
IJO
IJO
Syr75
Syr76
Syr78
Syr79
Syr80
Syr83
Syria
Syria
Syria
Syria
Syria
Syria
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Antioch on the
Orontes
Antioch on the
Orontes
Djebel Sim'an
Aleppo
Edessa
Edessa
Edessa
Dura Europus
IJO 3, Syr84
Syria
Dura Europus
IJO 3, Syr85
Syria
Dura Europus
IJO 3, Syr86
IJO 3, Syr87
Syria
Syria
Dura Europus
Dura Europus
IJO 3, Syr88
Syria
Dura Europus
IJO 3, Syr89
IJO 3, Syr90
IJO 3, Syr91
IJO 3, Syr92
IJO 3, Syr93
IJO 3, Syr94
IJO 3, Syr95
IJO 3, Syr96110
IJO 3,
Syr127
IJO 3,
Syr128
IJO 3,
Syr129
IJO 3,
Syr131
Noy, D., and
Horbury, W.,
Jewish
Inscriptions
of GraecoRoman
Egypt,
Cambridge:
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Dura
Dura
Dura
Dura
Dura
Dura
Dura
Syria
3,
3,
3,
3,
3,
3,
donation
392 AD
donation
392 AD
donation
392 AD
blessing
392 AD
donation
392 AD
ossuary
epitaph
200-352 AD
inscription
amulet
epitaph
epitaph
epitaph
graffito
building
inscription
building
inscription
donation
donation
building
inscription
graffito
graffito
graffito
graffito
graffito
graffito
graffito
272/3 AD
4-5th Century AD
1st-4th Century AD
1st-4th Century AD
1st-4th Century AD
pre 244 AD
Dura Europus
captions
244-5 AD
Syria
Dura Europus
graffito
pre 244 AD
Syria
Dura Europus
graffito
244-5 AD
Syria
Dura Europus
graffito
247-8 AD
Syria
Dura Europus
graffito
pre 254 AD
Egypt
Alexandria
epitaph
late Ptolemaic
Europus
Europus
Europus
Europus
Europus
Europus
Europus
304
244-5 AD
244-5 AD
244-5 AD
244-5 AD
244-5 AD
244-5 AD
pre 254 AD
pre 254 AD
240-1 AD
pre 254 AD
pre 254 AD
pre 254 AD
CUP, 1992, 1
JIGRE, 3
Egypt
JIGRE, 4
Egypt
JIGRE, 6
Egypt
JIGRE, 9
Egypt
Alexandria
Alexandria
Alexandria
Alexandria
epitaph
epitaph?
epitaph
dedication
JIGRE, 10
Egypt
Alexandria
epitaph
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
11
12
13
15
17
18
19
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Alexandria
Alexandria
Alexandria
Alexandria
Alexandria
Alexandria
Alexandria
epitaph
epitaph
dedication
votive
votive
honorific
votive
JIGRE, 20
Egypt
Alexandria
dedication
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
22
24
25
26
27
28
29
34
36
38
39
40
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Schedia
Xenephyris
Nitriai
Naucratis
Athribis
Athribis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
dedication
dedication
dedication
statuette
dedication
dedication
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
JIGRE, 41
Egypt
Leontopolis
epitaph
JIGRE, 42
Egypt
Leontopolis
epitaph
JIGRE, 43
Egypt
Leontopolis
epitaph
JIGRE, 54
Egypt
Leontopolis
epitaph
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
55
56
57
58
59
60
62
63
65
74
76
81
84
86
88
93
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
JIGRE, 95
Egypt
Leontopolis
epitaph
JIGRE, 96
Egypt
Leontopolis
epitaph
JIGRE, 98
Egypt
Leontopolis
epitaph
305
early Ptolemaic
early Ptolemaic
early Ptolemaic
2nd Century BC?
3rd-2nd Century
AD BC
late Ptolemaic
late Ptolemaic
37 BC
late Roman
Roman
3 AD
Roman
late PtolemaicRoman
246-221 BC
BC 140-116
BC 140-116
30 BC-AD 14
2nd-1st Century BC
2nd-1st Century BC
1st Century BC/AD
2nd Century BC/AD
2nd Century BC/AD
2nd Century BC/AD
2nd Century BC/AD
AD 8
2nd Century BC1st Century AD
2nd Century BC1st Century AD
AD 5
2nd Century BC1st Century AD
28 BC
2nd Century BC/AD
2nd Century BC/AD
23 BC?
1st Century BC/AD
55 or 4 BC
2nd Century BC/AD
2nd Century BC/AD
AD 1
5 BC
AD 4
1st Century BC/AD
27 BC
AD 5
2nd Century BC/AD
52 or 1 BC
27 BC or 1st
Century AD
58/7 BC
2nd Century BC-1st
Century AD
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
100
101
102
103
105
106
107
108
109
110
115
116
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
epitaph
epitaph
epitaph
epitaph
dedication
epitaph
epitaph
epitaph
epitaph
epitaph
donation
votive
26 BC
2nd Century BC/AD
2nd Century BC/AD
2nd Century BC/AD
2nd Century BC/AD
47 BC?
1st Century BC/AD
1st Century BC/AD
1st Century BC/AD
1st Century BC/AD
2nd Century BC?
29 BC
dedication
246-221 BC
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
near Heliopolis
near Heliopolis
near Heliopolis
near Heliopolis
near Heliopolis
Fayum
Fayum
ArsinoeCrocodilopolis
near Al-Minya
Antinoopolis
Antinoopolis
El-Kanais
El-Kanais
El-Kanais
El-Kanais
JIGRE, 117
Egypt
JIGRE, 118
JIGRE, 119
JIGRE, 120
JIGRE, 121
JIGRE, 122
JIGRE, 123
JIGRE, 124
Noy, D.,
Jewish
Inscriptions
of Western
Europe,
Cambridge:
CUP, 1993, 3
JIWE, 10
epitaph?
epitaph
epitaph
thanksgiving
thanksgiving
graffito
graffito
2nd Century AD
2nd Century AD
2nd Century AD
2nd-1st Century
2nd-1st Century
2nd-1st Century
2nd-1st Century
Italia
Milan
epitaph
Italia
Ravenna
amphora
JIWE, 12
Italia
Lorium
JIWE, 13
Italia
Ostia
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
14
15
17
22
30
31
32
33
34
35
36
37
41
43
107
113
138
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Ostia
Ostia
Porto
Brusciano
Naples
Naples
Naples
Naples
Naples
Naples
Naples
Naples
Herculaneum
Venosa
Venosa
Venosa
Hipponion
JIWE, 139
Italia
Rhegium
JIWE,
JIWE,
JIWE,
JIWE,
Italia
Italia
Italia
Italia
Bova Marina
Taormina
Catania
Catania
140
143
146
148
306
BC
BC
BC
BC
5th-6th Century AD
2nd-4th Century
metrical epitaph
AD
donation to
3rd Century AD
synagogue
epitaph
1st-2nd Century AD
honorific
253-60 AD
dedication
4th Century AD
epitaph
4-5th Century AD
epitaph
4-5th Century AD
epitaph
5th Century AD
epitaph
5th Century AD
epitaph
5th Century AD
epitaph
5th Century AD
epitaph
5th Century AD
epitaph
5th-6th Century AD
epitaph
4-5th Century AD
graffito
pre 79 AD
epitaph
4-5th Century AD
epitaph
521 AD
epitaph
4-5th Century AD
epitaph
3rd Century AD
building
4th Century AD?
inscription
mosaic
4-5th Century AD
graffito
4-5th Century AD
epitaph
4-5th Century AD
acquistion of
4-5th Century AD
JIWE, 149
Italia
Catania
JIWE, 150
Italia
Catania
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Malta
Malta
Italia
Italia
Italia
Acrilla
Comiso
Sofiana
Sofiana
Sofiana
Agrigentum
Termini Imerese
Rabato
Rabato
Sulcis
Porto Torres
Porto Torres
Santa Maria del
Cami
Ibiza
Elche
Elche
Tortosa
Tarragona
Tarragona
near Tarragona
Villamesias
155
156
157
158
159
160
161
163
166
173
175
176
JIWE, 177
Majorca
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
Ibiza
Hispania
Hispania
Hispania
Hispania
Hispania
Hispania
Hispania
178
180
181
183
185
186
187
188
307
tomb
acquistion of
tomb
acquistion of
tomb
epitaph
amulet
epitaph
epitaph
amulet
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
4-5th Century AD
4-5th Century AD
4th Century AD
3-5th Century AD
5th Century AD
4th Century AD?
3-5th Century AD
4-5th Century AD
1st Century AD?
4-5th Century AD
4-5th Century AD
4-5th Century AD
4th Century AD?
4th Century AD?
epitaph
4-5th Century AD
amphora
mosaic floor
mosaic floor
epitaph
basin
epitaph
epitaph
epitaph
By REGION
Region
Location
Type
Date
Publication
/s
Asia Minor
Acmonia
synagogue
inscription
1st Century AD
IJO 2, 168
Asia Minor
Acmonia
epitaph
Asia Minor
Acmonia
epitaph
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Acmonia
Acmonia
Acmonia
Acmonia
Acmonia
Acmonia
Acmonia
Acmonia
epitaph
epitaph
epitaph
epitaph
prayer
prayer
donation
epitaph
Asia Minor
Aigai
epitaph
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Aizanoi
Amastris
Apamea
Aphrodisias
Aphrodisias
Aphrodisias
epitaph
thanksgiving
epitaph
donation
graffito
list
Asia Minor
Aphrodisias
inscription
Asia Minor
Aphrodisias
inscription
Asia Minor
Apollonia
epitaph
Asia Minor
Appia
donation
Asia Minor
Aspendos
prayer
Asia Minor
Asia Minor
Chalcedon
Chalcedon
epitaph
epitaph
Asia Minor
Claudiopolis
epitaph
Asia Minor
Asia Minor
Cotiaeion
Cotiaeion
epitaph
epitaph
Asia Minor
Cyzicus
inscription
Asia Minor
Asia Minor
Cyzicus
Diocaesarea
inscription
epitaph
Asia Minor
Diocaesarea
prayer
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
308
2nd-3rd Century
AD
2nd-3rd Century
AD
243-4 AD
248-9 AD
255-6 AD
3rd Century AD
4th Century AD
Late Antique
post 212 AD
post 212 AD
2nd-4th Century
AD
c. 175 AD
post 212 AD
post 212 AD
3rd Century AD
4th Century AD
4th Century AD
5th-6th Century
AD
5th-6th Century
AD
1st-2nd Century
AD
Byzantine?
1st-2nd Century
AD
4th Century AD
4th Century AD
3rd-4th Century
AD
3rd Century AD
Imperial
5th-6th Century
AD
5th Century AD
3rd Century AD
4th-5th Century
AD
IJO 2, 174
IJO 2, 178
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
2,
2,
172
173
177
176
170
169
171
175
IJO 2, 229
IJO
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
167
149
179
14
17
18
IJO 2, 15
IJO 2, 16
IJO 2, 180
IJO 2, 181
IJO 2, 218
IJO 2, 150
IJO 2, 151
IJO 2, 152
IJO 2, 210
IJO 2, 211
IJO 2, 148
IJO 2, 147
IJO 2, 231
IJO 2, 230
Asia Minor
Diocleia
epitaph
Asia Minor
Docimeion
epitaph
Asia Minor
Docimeion
epitaph
Asia
Asia
Asia
Asia
Asia
Dorylaion
Ephesus
Ephesus
Ephesus
Ephesus
Minor
Minor
Minor
Minor
Minor
Asia Minor
Ephesus
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Ephesus
Eumeneia
Gdanmaa
Gdanmaa
Germa
epitaph
epitaph
epitaph
epitaph
barrier
pastoral
letter
acclamation
epitaph
epitaph
epitaph
epitaph?
Asia Minor
Hierapolis
epitaph
Asia Minor
Hierapolis
epitaph
Asia Minor
Hierapolis
epitaph
Asia Minor
Hierapolis
epitaph
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
Asia Minor
Hierapolis
epitaph
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Hierapolis
Asia Minor
Hyllarima
Asia
Asia
Asia
Asia
Asia
Hypaipa
Iasos
Iasos
Iasos
Iconium
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
synagogue
inscription
inscription
list
epitaph
list
epitaph
Asia Minor
Ikaria
inscription
Asia Minor
Jaffa
epitaph
Minor
Minor
Minor
Minor
Minor
309
257-8 AD
3rd-4th Century
AD
5th-6th Century
AD
3rd Century AD
200 AD
212 AD
2nd Century AD
4th Century AD
IJO 2, 182
531-37 AD
IJO 2, 35
Imperial
post 212 AD
4th Century AD
4th Century AD
Byzantine?
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd Century AD
2nd Century AD
2nd Century AD
2nd Century AD
2nd Century AD
2nd Century AD
2nd Century AD
2nd Century AD
2nd Century AD
3rd-4th Century
AD
3rd Century AD
4th Century AD
post 212 AD
post 212 AD
post 212 AD
post 212 AD
post 212 AD
post 212 AD
post 212 AD
IJO
IJO
IJO
IJO
IJO
3rd Century AD
IJO 2, 20
3rd Century AD
2nd Century AD
2nd Century AD
80-174 AD
4th Century AD
5th-6th Century
AD
2nd-4th Century
AD
IJO
IJO
IJO
IJO
IJO
IJO 2, 184
IJO 2, 183
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
185
33
34
32
31
30
186
224
225
162
IJO 2, 201
IJO 2, 202
IJO 2, 203
IJO 2, 204
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
2,
2,
2,
189
190
192
195
197
198
199
205
206
IJO 2, 188
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
187
194
191
193
196
200
207
208
209
47
21
23
22
226
IJO 2, 5a
IJO 2, 4
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Kamiros
Kaunos
Kermeti
Korykos
Korykos
Korykos
Korykos
Korykos
Korykos
epitaph
epitaph?
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
Asia Minor
Korykos
epitaph
Asia Minor
Asia Minor
Korykos
Korykos
epitaph
epitaph
Asia Minor
Korykos
epitaph
Asia Minor
Asia Minor
Korykos
Korykos
epitaph
epitaph
Asia Minor
Kos town
epitaph
Asia Minor
Kyme
Asia Minor
Laodicea ad Lycus
Asia Minor
Asia Minor
Asia Minor
Laodicea
Katakekaumene
Limyra
Magnesia ad
Sipylon
2nd Century AD
late Hellenistic
Imperial
2-3 C AD
3rd Century AD
3rd Century AD
4th Century AD
4th Century AD
4th Century AD
4th-6th Century
AD
4th Century AD
4th Century AD
5th-6th Century
AD
late Roman
uncertain
Imperial
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
building
inscription
3rd Century AD
IJO 2, 36
epitaph
2nd-3rd Century
AD
IJO 2, 213
epitaph
post 212 AD
IJO 2, 227
epitaph
Imperial
IJO 2, 221
epitaph
late Imperial
IJO 2, 48
Asia Minor
Miletus
inscription
Asia Minor
Miletus
inscription
Asia Minor
Miletus
inscription
Asia Minor
Myndos
Asia
Asia
Asia
Asia
Asia
Nevsehir
Nevsehir
Nevsehir
Nevsehir
Nevsehir
synagogue
inscription
epitaph
epitaph
epitaph
epitaph
epitaph
Asia Minor
Nicaea
psalm
Asia
Asia
Asia
Asia
Asia
Nicomedia
Nicomedia
Nicomedia
Nicomedia
Nicomedia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Asia Minor
Nysa
Asia Minor
Asia Minor
Oinoanda
Palaispili
epitaph
epitaph
epitaph
epitaph
epitaph
building
inscription
inscription
epitaph
Asia Minor
Philadelphia
donation
Asia Minor
Asia Minor
Philadelphia
Philadelphia
epitaph
epitaph
310
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
4th-6th Century
AD
uncertain
uncertain
uncertain
uncertain
uncertain
4th-6th Century
AD
3rd Century AD
3rd Century AD
3rd Century AD
3rd Century AD
uncertain
3rd-4th Century
AD
2nd Century AD
3rd Century AD
3rd-4th Century
AD
4th Century AD
late Imperial
2,
2,
2,
2,
2,
2,
2,
2,
2,
11
24
6
233
236
238
232
237
239
IJO 2, 243
IJO 2, 241
IJO 2, 242
IJO 2, 234
IJO 2, 240
IJO 2, 235
IJO 2, 7
IJO 2, 37
IJO 2, 38
IJO 2, 39
IJO 2, 25
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
252
253
254
255
256
IJO 2, 153
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
154
155
156
158
157
IJO 2, 26
IJO 2, 222
IJO 2, 8
IJO 2, 49
IJO 2, 51
IJO 2, 50
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Rhodes
Rhodes
Sadahattin Hani
Samos
Sardis
donation
list
epitaph
decree
inscription
Asia Minor
Sardis
mosaic
Asia Minor
Sardis
donation
Asia Minor
Sardis
donation
Asia Minor
Sardis
blessing
Asia Minor
Sardis
amphora
Asia Minor
Sardis
amphora
Asia Minor
Asia Minor
Sardis
Sardis
donation
prayer
Asia Minor
Sardis
amulet
Asia Minor
Asia Minor
Sardis
Sardis
donation
epitaph
Asia Minor
Sardis
prayer
Asia Minor
Sardis
prayer
Asia Minor
Sardis
donation
Asia Minor
Sardis
donation
Asia Minor
Sardis
donation
Asia Minor
Sardis
donation
Asia Minor
Sardis
donation
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
inscription
inscription
inscription
donation
donation
donation
donation
donation
donation
donation
donation
donation
epitaph?
Asia Minor
Sardis
donation
Asia Minor
Sardis
donation
Asia Minor
Asia Minor
Asia Minor
Sardis
Sardis
Sardis
donation
donation
donation
311
18 AD
1st Century AD
4th Century AD
Imperial
200 AD
321-5th Century
AD
324-378 AD
3rd-4th Century
AD
3rd-4th Century
AD
3rd-4th Century
AD
3rd-4th Century
AD
341-383 AD
341-438 AD
3rd-5th Century
AD
351-378 AD
3rd Century AD
4th-5th Century
AD
4th-5th Century
AD
4th-6th Century
AD
4th-6th Century
AD
4th-6th Century
AD
4th-6th Century
AD
4th-6th Century
AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
4th Century AD
5th-6th Century
AD
5th-6th Century
AD
5th Century AD
post 268 AD
post 380 AD
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
10
9
228
5
53
IJO 2, 60
IJO 2, 68
IJO 2, 105
IJO 2, 106
IJO 2, 57
IJO 2, 59
IJO 2, 69
IJO 2, 64
IJO 2, 55
IJO 2, 67
IJO 2, 56
IJO 2, 63
IJO 2, 66
IJO 2, 132
IJO 2, 133
IJO 2, 134
IJO 2, 135
IJO 2, 136
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
107
108
109
114
118
119
121
122
123
124
125
129
54
IJO 2, 83
IJO 2, 84
IJO 2, 94
IJO 2, 62
IJO 2, 100
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Asia
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Minor
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sardis
Sebastopolis
Sebastopolis
Sebastopolis
Seleuceia ad
Calycadnos
Seleuceia ad
Calycadnos
Seleuceia ad
Calycadnos
Selinus/
Traianopolis
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
donation
epitaph
epitaph
epitaph
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
post 380 AD
4th Century AD
4th Century AD
4th Century AD
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
epitaph
4th Century AD
IJO 2, 244
epitaph
4th Century AD
IJO 2, 245
epitaph
Late Antique
IJO 2, 246
epitaph
2nd Century AD
IJO 2, 247
Asia Minor
Sibidunda
votive
Asia Minor
Side
Asia Minor
Side
Asia Minor
Asia Minor
Smyrna
Smyrna
synagogue
inscription
synagogue
inscription
inscription
donation
Asia Minor
Smyrna
donation
Asia Minor
Smyrna
epitaph
Asia Minor
Synnada
epitaph
Asia Minor
Tarsos
epitaph
Asia Minor
Tarsos
epitaph
Asia Minor
Tarsos
Asia Minor
Tavium
synagogue
inscription
epitaph
Asia Minor
Tavium
epitaph
Asia Minor
Tavium
epitaph
Asia Minor
Tavium
epitaph
Asia Minor
Asia Minor
Asia Minor
Teos
Termessos
Thyateira
donation
epitaph
epitaph
Asia Minor
Asia Minor
Asia Minor
Asia Minor
312
2nd-3rd Century
AD
220 AD
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
2,
72
73
76
77
78
79
86
87
88
90
91
92
93
95
97
98
159
160
161
IJO 2, 215
IJO 2, 219
363-390 AD
IJO 2, 220
124 AD
2nd Century AD
4th-5th Century
AD
Imperial
1st-2nd Century
AD
2nd-3rd Century
AD
4th Century AD
IJO 2, 40
IJO 2, 43
6th Century AD
IJO 2, 248
4th Century AD
5th-6th Century
AD
5th-6th Century
AD
5th-6th Century
AD
3rd Century AD
3rd Century AD
220-239 AD
IJO 2, 166
IJO 2, 41
IJO 2, 45
IJO 2, 214
IJO 2, 249
IJO 2, 250
IJO 2, 163
IJO 2, 164
IJO 2, 165
IJO 2, 46
IJO 2, 216
IJO 2, 146
Asia Minor
Tlos
Asia Minor
Tralles
Asia Minor
Asia Minor
Baetica
Tralles
Tyana
Abdera
epitaph
building
inscription
donation
epitaph
epitaph
Black Sea
Chersonesos
graffito
Black Sea
Gorgippia
manumission
Black
Black
Black
Black
Black
Black
Gorgippia
Gorgippia
Gorgippia
Gorgippia
Gorgippia
Hermonassa
manumission
thanksgiving
manumission
manumission
manumission
epitaph
Black Sea
Panticipaeum
manumission
Black Sea
Panticipaeum
manumission
Black Sea
Panticipaeum
manumission
Black Sea
Panticipaeum
epitaph
Black Sea
Panticipaeum
dedication
Black Sea
Panticipaeum
epitaph
Black Sea
Panticipaeum
epitaph
Black Sea
Panticipaeum
epitaph
Black Sea
Panticipaeum
epitaph
Black Sea
Panticipaeum
epitaph
Black
Black
Black
Black
Black
Panticipaeum
Panticipaeum
Phanagoria
Phanagoria
Tanais
Sea
Sea
Sea
Sea
Sea
Sea
Sea
Sea
Sea
Sea
Sea
Cyprus
Golgoi
Cyprus
Cyprus
Cyprus
Kition
Kition
Kition
epitaph
manumission
manumission
manumission
amphora
building
inscription
epitaph
epitaph
epitaph
Cyprus
Kourion
inscription
Cyprus
Lapethos
vow
Cyprus
Morfou
seal/stamp
Cyprus
Salamis
inscription
Dalmatia
Doclea
tomb
313
1st Century AD
IJO 2, 223
1st Century AD
IJO 2, 28
3rd Century AD
uncertain
3rd Century AD
4th-5th Century
AD
1-2nd Century
AD
41 AD
45-63 AD
59-60 AD
68 AD
93-123 AD
1st Century AD
1-2nd Century
AD
1-2nd Century
AD
1-2nd Century
AD
2nd-3rd Century
AD
306 AD
3rd-4th Century
AD
3rd-4th Century
AD
3rd-4th Century
AD
3rd-4th Century
AD
4th-5th Century
AD?
4th Century AD?
80 AD
17 AD
52 AD
3rd Century AD
IJO 2, 27
IJO 2, 258
CIJ I, 665
4th Century AD
IJO 3, Cyp3
4th Century BC
4th Century BC
4th Century BC
2nd-1st Century
BC
3rd-4th Century
AD
3rd-4th Century
AD
3rd-4th Century
AD
IJO 3, Cyp6
IJO 3, Cyp7
IJO 3, Cyp8
3rd Century AD
IJO 1, BS2
IJO 1, BS24
IJO
IJO
IJO
IJO
IJO
IJO
1,
1,
1,
1,
1,
1,
BS20
BS27
BS23
BS22
BS21
BS19
IJO 1, BS6
IJO 1, BS7
IJO 1, BS9
IJO 1, BS15
IJO 1, BS4
IJO 1, BS10
IJO 1, BS11
IJO 1, BS12
IJO 1, BS13
IJO 1, BS16
IJO
IJO
IJO
IJO
IJO
1,
1,
1,
1,
1,
BS14
BS5
BS17
BS18
BS28
IJO 3, Cyp5
IJO 3, Cyp1
IJO 3, Cyp2
IJO 3, Cyp4
IJO 1,
Dalmatia
(tomb 281)
Dalmatia
Narona
stamp
Dalmatia
Peratovci
epitaph
Dalmatia
Dalmatia
Salonae
Salonae
epitaph
epitaph
Dalmatia
Senia
epitaph
Egypt
Egypt
Egypt
Alexandria
Alexandria
Alexandria
dedication
honorific
dedication
Egypt
Alexandria
epitaph
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Alexandria
Alexandria
Alexandria
Alexandria
Alexandria
Alexandria
epitaph
epitaph?
epitaph
epitaph
epitaph
epitaph
Egypt
Alexandria
dedication
Egypt
Egypt
Egypt
Egypt
Egypt
Alexandria
Alexandria
Alexandria
Antinoopolis
Antinoopolis
ArsinoeCrocodilopolis
Egypt
Athribis
dedication
Egypt
Athribis
dedication
Egypt
El-Kanais
thanksgiving
Egypt
El-Kanais
thanksgiving
Egypt
El-Kanais
graffito
Egypt
El-Kanais
graffito
Egypt
Egypt
Fayum
Fayum
votive
donation
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
IJO 1
votive
votive
votive
epitaph
epitaph
4th Century AD
2nd-3rd Century
AD
4th Century AD
539 AD
3rd-4th Century
AD
2nd Century BC?
3 AD
37 BC
3rd-2nd Century
BC
early Ptolemaic
early Ptolemaic
early Ptolemaic
late Ptolemaic
late Ptolemaic
late Ptolemaic
late PtolemaicRoman
late Roman
Roman
Roman
2nd Century AD
2nd Century AD
dedication
246-221 BC
JIGRE, 117
314
2nd-1st Century
BC
2nd-1st Century
BC
2nd-1st Century
BC
2nd-1st Century
BC
2nd-1st Century
BC
2nd-1st Century
BC
29 BC
2nd Century BC?
1st Century
BC/AD
1st Century
BC/AD
1st Century
BC/AD
2nd Century BC1st Century AD
2nd Century BC1st Century AD
2nd Century BC1st Century AD
2nd Century BC1st Century AD
2nd Century
IJO 1, Dal1
IJO 1, Dal3
IJO 1, Dal4
IJO 1, Dal2
JIGRE, 9
JIGRE, 18
JIGRE, 13
JIGRE, 10
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
3
4
6
1
11
12
JIGRE, 20
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
15
17
19
119
120
JIGRE, 27
JIGRE, 28
JIGRE, 121
JIGRE, 122
JIGRE, 123
JIGRE, 124
JIGRE, 116
JIGRE, 115
JIGRE, 29
JIGRE, 59
JIGRE, 81
JIGRE, 41
JIGRE, 42
JIGRE, 54
JIGRE, 98
JIGRE, 101
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
dedication
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
Epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Leontopolis
epitaph
Egypt
Egypt
Egypt
Leontopolis
Leontopolis
Leontopolis
epitaph
epitaph
epitaph
Egypt
Leontopolis
epitaph
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Egypt
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Leontopolis
Naucratis
near Al-Minya
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
statuette
epitaph?
Egypt
near Heliopolis
epitaph
Egypt
near Heliopolis
epitaph
Egypt
near Heliopolis
epitaph
Egypt
near Heliopolis
epitaph
Egypt
Egypt
Egypt
Egypt
near Heliopolis
Nitriai
Schedia
Xenephyris
epitaph
dedication
dedication
dedication
Etruria
Civitavecchia
epitaph
315
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
2nd Century
BC/AD
23 BC?
26 BC
27 BC
27 BC or 1st
Century AD
28 BC
5 BC
52 or 1 BC
55 or 4 BC
58/7 BC
AD 1
AD 4
AD 5
AD 5
AD 8
30 BC-AD 14
2nd Century AD
1st Century
BC/AD
1st Century
BC/AD
1st Century
BC/AD
1st Century
BC/AD
47 BC?
140-116 BC
246-221 BC
140-116 BC
2nd-4th Century
AD
JIGRE, 102
JIGRE, 103
JIGRE, 105
JIGRE, 34
JIGRE, 36
JIGRE, 38
JIGRE, 39
JIGRE, 56
JIGRE, 57
JIGRE, 62
JIGRE, 63
JIGRE, 88
JIGRE, 58
JIGRE, 100
JIGRE, 84
JIGRE, 95
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
JIGRE,
55
74
93
60
96
65
76
43
86
40
26
118
JIGRE, 107
JIGRE, 108
JIGRE, 109
JIGRE, 110
JIGRE,
JIGRE,
JIGRE,
JIGRE,
106
25
22
24
CIJ I, 636
Gallia
Arles
plaque
CIJ I, 669
seal
7th-8th Century
AD
4th Century AD?
Gallia
Auch
donation
Gallia
Germania
Superior
Greece
Greece
Greece
Avignon
Badenweiler
magical text
CIJ I, 674
Aegina
Aegina
Aegina
magical text
mosaic floor
mosaic floor
CIJ I, 724
CIJ I, 722
CIJ I, 723
Greece
Almyra
epitaph
Greece
Arcades
epitaph
Greece
Greece
Arcades
Arcadia
epitaph
epitaph
Greece
Argos
epitaph
Greece
Greece
Greece
Greece
Greece
Athens
Athens
Athens
Athens
Athens
epitaph
epitaph
epitaph
epitaph
epitaph
Greece
Athens
epitaph
Greece
Greece
Greece
Athens
Athens
Athens
Greece
Athens
honorific
epitaph
honorific
thiasos
inscription
Greece
Athens
epitaph
Greece
Athens
epitaph
Greece
Greece
Greece
Athens
Athens
Athens
Greece
Corinth
3rd Century AD
CIJ I, 718
Greece
Greece
Greece
Greece
Greece
Greece
Greece
Corinth
Corinth
Coronea
Delos
Delos
Delos
Delos
epitaph
epitaph
epitaph
synagogue
inscription
epitaph
epitaph
ephebic list
vow
vow
vow
list
300-50 AD
300-50 AD
5th-7th Century
AD
3rd-4th Century
AD
Imperial
2nd Century AD
3rd-4th Century
AD
1st Century AD
1st Century AD
1st Century AD?
1st Century AD?
1st Century AD?
2nd-3rd Century
AD
27-4 BC
2nd Century BC?
37-27 BC
4th-3rd Century
BC
4th-5th Century
AD
5th-6th Century
AD
6th Century AD?
Roman
uncertain
IJO
IJO
IJO
IJO
IJO
IJO
IJO
Greece
Delos
vow
Greece
Delos
vow
Greece
Greece
Greece
Delos
Delos
Delos
honorific
statue
honorific
Greece
Delphi
manumission
Greece
Greece
Delphi
Delphi
manumission
manumission
3rd Century AD
4th Century AD
246 AD
1st Century BC
1st Century BC
1st Century BC
100 AD
1-2nd Century
AD
1-2nd Century
AD
250-175 BC
4-39 AD
150-50 BC
2nd-1st Century
BC
158-7 BC
162 BC
316
CIJ I, 671
CIJ I, 667
IJO 1, Ach24
IJO 1, Cre1
IJO 1, Cre2
IJO 1, Ach52
IJO 1, Ach51
CIJ I, 715f
CIJ I, 715g
IJO 1, Ach26
IJO 1, Ach35
IJO 1, Ach36
IJO 1, Ach27
IJO 1, Ach39
IJO 1, Ach33
IJO 1, Ach38
IJO 1, Ach41
CIJ I, 712
CIJ I, 713
CIJ I, 715
IJO 1, Ach31
CIJ I, 715e
1,
1,
1,
1,
1,
1,
1,
Ach48
Ach49
Ach53
Ach62
Ach63
Ach65
Ach68
IJO 1, Ach60
IJO 1, Ach61
IJO 1, Ach66
IJO 1, Ach69
IJO 1, Ach67
CIJ I, 711
CIJ I, 709
CIJ I, 710
Greece
Kalyvia
epitaph
Greece
Kastelli Kissamou
epitaph
Greece
Larisa
epitaph
Greece
Larisa
epitaph
Greece
Larisa
epitaph
Greece
Greece
Greece
Greece
Greece
Larisa
Mantinea
Oropus
Patras
Patras
epitaph
dedication
manumission
inscription
magical text
Greece
Phthiotic Thebes
epitaph
Greece
Phthiotic Thebes
epitaph
Greece
Phthiotic Thebes
epitaph
Greece
Greece
Greece
Greece
Greece
Greece
Phthiotic
Phthiotic
Phthiotic
Phthiotic
Piraeus
Plataea
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
Greece
Rheneia
epitaph
Greece
Greece
Greece
Greece
Greece
Hispania
Hispania
Syros
Syros
Syros
Taenarum
Taenarum
Elche
Elche
dedication
thanksgiving
prayer
epitaph
epitaph
mosaic floor
mosaic floor
Hispania
near Tarragona
epitaph
Hispania
Tarragona
basin
Hispania
Tarragona
epitaph
Hispania
Tortosa
epitaph
Hispania
Villamesias
epitaph
Ibiza
Italia
Ibiza
Acrilla
amphora
epitaph
Italia
Agrigentum
epitaph
Italia
Italia
Agrigentum
Aquileia
epitaph
epitaph?
Italia
Bari
inscription
Italia
Bova Marina
mosaic
Italia
Brescia
epitaph?
Thebes
Thebes
Thebes
Thebes
317
uncertain
4th-5th Century
AD
1st-4th Century
AD
2nd-3rd Century
AD
4th-6th Century
AD
uncertain
4th Century AD
300-250 BC
3rd-4th Century
AD
3rd-4th Century
AD
3rd-7th Century
AD
3rd Century AD
3rd Century AD
3rd Century AD
uncertain
uncertain
2nd Century AD
end 2nd Century
BC
37-4 BC
4th Century AD
4th Century AD?
1st Century AD?
3rd Century AD
4th Century AD
4th Century AD?
4th-6th Century
AD
5th-6th Century
AD
5th-6th Century
AD
5th-6th Century
AD
1st-3rd Century
AD
1st Century AD?
4th Century AD
4th-5th Century
AD
5th Century AD
1st Century BC
6th-8th Century
AD
4th-5th Century
AD
4th Century AD
IJO 1, Ach9
IJO 1, Cre3
IJO 1, Ach1
IJO 1, Ach6
IJO 1, Ach5
IJO 1, Ach7
CIJ I, 720
IJO 1, Ach45
CIJ I, 716
CIJ I, 717
IJO 1, Ach17
IJO 1, Ach23
IJO 1, Ach 16
IJO 1, Ach18
IJO 1, Ach20
IJO 1, Ach21
IJO 1, Ach15
CIJ I, 715i
IJO 1, Ach46
CIJ I, 725
IJO 1,
IJO 1,
IJO 1,
IJO 1,
IJO 1,
JIWE,
JIWE,
Ach74
Ach73
Ach72
Ach55
Ach56
180
181
JIWE, 187
JIWE, 185
JIWE, 186
JIWE, 183
JIWE, 188
JIWE, 178
JIWE, 155
JIWE, 160
CIJ I, 654
CIJ I, 643
CIJ I, 633
JIWE, 140
CIJ I, 639
Italia
Brescia
epitaph?
Italia
Brusciano
epitaph
Italia
Capua
epitaph
Italia
Castel Porziano
fragment
Italia
Catania
epitaph
Italia
Catania
epitaph
Italia
Catania
Italia
Catania
Italia
Catania
Italia
Comiso
amulet
Italia
Concordia
epitaph
Italia
Italia
Italia
Italia
Ferrara
Fondi
Herculaneum
Hipponion
Italia
Lorium
Italia
Italia
Italia
Italia
Italia
Macomer
Milan
Milan
Milan
Milan
inscription
epitaph
graffito
epitaph
metrical
epitaph
ring
epitaph
epitaph
epitaph
epitaph
Italia
Naples
epitaph
Italia
Naples
epitaph
Italia
Italia
Italia
Italia
Italia
Naples
Naples
Naples
Naples
Naples
epitaph
epitaph
epitaph
epitaph
epitaph
Italia
Naples
epitaph
Italia
Naples
epitaph
Italia
Naples
epitaph
Italia
Italia
Naples
Naples
epitaph
seal
Italia
Nola
lamp
Italia
Oria
epitaph
Italia
Oria
stele
Italia
Ostia
epitaph
acquistion of
tomb
acquistion of
tomb
acquistion of
tomb
318
or earlier
4th Century AD?
4th-5th Century
AD
2nd-4th Century
AD
First half 2nd
Century AD
383 AD
4th-5th Century
AD
4th-5th Century
AD
4th-5th Century
AD
4th-5th Century
AD
3rd-5th Century
AD
4th-5th Century
AD
uncertain
pre 79 AD
3rd Century AD
2nd-4th Century
AD
5th Century AD
5th Century AD
4th-5th Century
AD
4th-5th Century
AD
5th Century AD
5th Century AD
5th Century AD
5th Century AD
5th Century AD
5th-6th Century
AD
5th-6th Century
AD
5th-6th Century
AD
70-95 AD
uncertain
7th Centuy AD
or later?
5th-6th Century
AD
7th-8th Century
AD
1-2nd Century
CIJ I, 638
JIWE, 22
CIJ I, 553
CIJ I, 533
CIJ I, 650
JIWE, 146
JIWE, 148
JIWE, 149
JIWE, 150
JIWE, 156
CIJ I, 640
CIJ I, 637
CIJ I, 552
JIWE, 41
JIWE, 138
JIWE, 12
CIJ I, 656
CIJ I, 645
JIWE, 3
CIJ I, 644
CIJ I, 646
JIWE, 30
JIWE, 37
JIWE,
JIWE,
JIWE,
JIWE,
JIWE,
31
32
33
34
35
CIJ I, 558
CIJ I, 559
JIWE, 36
CIJ I, 556
CIJ I, 555
CIJ I, 554
CIJ I, 635
CIJ I, 634
JIWE, 14
Italia
Ostia
disc
Italia
Ostia
Italia
Ostia
Italia
Italia
Otranto
Pola
honorific
donation to
synagogue
epitaph
inscription
Italia
Pola
epitaph
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Italia
Pompeii
Pompeii
Pompeii
Pompeii
Pompeii
Porto
Porto
Porto
Porto
Porto
Porto
Porto
Porto
Porto
Porto Torres
Porto Torres
Puzzeoli
graffiti
amphora
graffiti
graffiti
graffiti
plaque
plaque
plaque
fragment
fragment
dedication
plaque
plaque
plaque
epitaph
epitaph
epitaph?
Italia
Ravenna
amphora
Italia
Italia
Italia
Italia
region of Via
Portuensis
region of Via
Portuensis
region of Via
Portuensis
region of Via
Portuensis
AD
2nd-4th Century
AD
253-60 AD
CIJ I, 534
3rd Century AD
JIWE, 13
3rd Century AD
3rd-5th Century
AD
pre 79 AD
pre 79 AD
pre 79 AD
pre 79 AD
pre 79 AD
2nd Century AD
4th Century AD
CIJ I, 632
CIJ I, 641
JIWE, 15
CIJ I, 642
CIJ I, 562
CIJ I, 563
CIJ I, 564
CIJ I, 566
CIJ I, 567
CIJ I, 537
CIJ I, 538
CIJ I, 543
CIJ I, 548
CIJ I, 539
JIWE, 17
CIJ I, 535
CIJ I, 536
CIJ I, 540
JIWE, 175
JIWE, 176
CIJ I, 561
JIWE, 10
fragment
CIJ I, 494
sarcophagus
CIJ I, 496
plaque
CIJ I, 497
fragment
CIJ I, 499
JIWE, 139
3rd-5th Century
AD
4th Century AD?
5th Century AD
4th-5th Century
AD
4th-5th Century
AD
4th-5th Century
AD?
4th-5th Century
AD
4th-5th Century
AD
4th-5th Century
AD
CIJ I, 568
Italia
Rhegium
Italia
Salerno
building
inscription
inscription
Italia
Sofiana
amulet
Italia
Italia
Sofiana
Sofiana
epitaph
epitaph
Italia
Sulcis
epitaph
Italia
Sulcis
epitaph
Italia
Sulcis
ring
Italia
Syracuse
epitaph
Italia
Syracuse
epitaph
Italia
Taormina
graffito
319
JIWE, 159
JIWE, 158
JIWE, 157
CIJ I, 658
JIWE, 173
CIJ I, 657
CIJ I, 651
CIJ I, 652
JIWE, 143
Italia
Tarentum
inscription
Italia
Tarentum
epitaph
Italia
Tarentum
epitaph
Italia
Tarentum
epitaph
Italia
Tarentum
epitaph
Italia
Tarentum
epitaph
Italia
Tarentum
epitaph
Italia
Tarentum
epitaph
Italia
Tarentum
epitaph
Italia
Tarentum
epitaph
Italia
Termini Imerese
epitaph
Italia
Venosa
epitaph
Italia
Venosa
painted
epitaph
Italia
Venosa
epitaph
Italia
Venosa
epitaph
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Italia
Venosa
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
epitaph
painted
epitaph
epitaph
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
epitaph
painted
epitaph
painted
320
3rd-6th Century
AD
4th Century AD
7th-8th Century
AD
7th-8th Century
AD
7th-8th Century
AD
7th-8th Century
AD
7th-8th Century
AD
7th-8th Century
AD
7th-8th Century
AD
1st Century AD?
4th-5th Century
AD
4th-5th Century
AD
4th-5th Century
AD
4th-5th Century
AD
CIJ I, 620
5th Century AD
CIJ I, 575
5th Century AD
CIJ I, 576
5th Century AD
CIJ I, 578
5th Century AD
CIJ I, 579
5th Century AD
CIJ I, 581
5th Century AD
CIJ I, 584
5th Century AD
5th Century AD
CIJ I, 586
CIJ I, 587
5th Century AD
CIJ I, 590
5th Century AD
CIJ I, 594
5th Century AD
CIJ I, 595
5th Century AD
CIJ I, 597
5th Century AD
CIJ I, 599
5th Century AD
CIJ I, 600
521 AD
5th-6th Century
AD
5th-6th Century
JIWE, 107
CIJ I, 627
CIJ I, 628
CIJ I, 621
CIJ I, 622
CIJ I, 623
CIJ I, 625
CIJ I, 629
CIJ I, 630
CIJ I, 631
JIWE, 161
CIJ I, 585
CIJ I, 593
JIWE, 113
JIWE, 43
CIJ I, 569
CIJ I, 570
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
inscription
painted
epitaph
painted
epitaph
painted
epitaph
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Venosa
Italia
Via Appia
inscription
Italia
Via Appia
plaque
Italia
Via Appia
Italia
Via Appia
inscription
Italia
Via Appia
fragment
Italia
Via Appia
plaque
Italia
Via Appia
sarcophagus
Italia
Via Appia
fragment
Italia
Via Appia
plaque
Italia
Via Appia
painted
plaque
Italia
Via Appia
plaque
Italia
Via Appia
fragment
Italia
Via Appia
inscription
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
321
AD
5th-6th Century
AD
5th-6th Century
AD
5th-6th Century
AD
5th-6th Century
AD
5th-6th Century
AD
5th-6th Century
AD
early 6th
Century AD
early 6th
Century AD
early 6th
Century AD
early 6th
Century AD
mid 6th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
CIJ I, 596
CIJ I, 606
CIJ I, 607
CIJ I, 609
CIJ I, 610
CIJ I, 612
CIJ I, 608
CIJ I, 611
CIJ I, 613
CIJ I, 616
CIJ I, 614
CIJ I, 100
CIJ I, 102
CIJ I, 103
CIJ I, 105
CIJ I, 106
CIJ I, 108
CIJ I, 109
CIJ I, 110
CIJ I, 111
CIJ I, 113
CIJ I, 118
CIJ I, 119
CIJ I, 120
CIJ I, 121
CIJ I, 122
CIJ I, 125
CIJ I, 126
Italia
Via Appia
fragment
Italia
Via Appia
fragment
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
fragment
Italia
Via Appia
inscription
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
painted
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
Plaque
Italia
Via Appia
plaque
Italia
Via Appia
fragment
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
graffiti
Italia
Via Appia
graffiti
Italia
Via Appia
fragment
Italia
Via Appia
painted
epitaph
Italia
Via Appia
fragment
Italia
Via Appia
fragment
322
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 130
CIJ I, 132
CIJ I, 136
CIJ I, 138
CIJ I, 139
CIJ I, 140
CIJ I, 141
CIJ I, 142
CIJ I, 143
CIJ I, 145
CIJ I, 146
CIJ I, 147
CIJ I, 148
CIJ I, 149
CIJ I, 150
CIJ I, 151
CIJ I, 152
CIJ I, 153
CIJ I, 155
CIJ I, 156
CIJ I, 157
CIJ I, 161
CIJ I, 163
CIJ I, 165
CIJ I, 166
CIJ I, 167
CIJ I, 173
CIJ I, 176
Italia
Via Appia
fragment
Italia
Via Appia
fragment
Italia
Via Appia
painted
plaque
Italia
Via Appia
plaque
Italia
Via Appia
fragment
Italia
Via Appia
fragment
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
inscription
Italia
Via Appia
inscription
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
Plaque
Italia
Via Appia
plaque
Italia
Via Appia
inscription
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
painted
epitaph
Italia
Via Appia
plaque
Italia
Via Appia
fragment
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
graffiti
323
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 180
CIJ I, 193
CIJ I, 200
CIJ I, 201
CIJ I, 202
CIJ I, 203
CIJ I, 206
CIJ I, 209
CIJ I, 210
CIJ I, 212
CIJ I, 213
CIJ I, 215
CIJ I, 217
CIJ I, 221
CIJ I, 222
CIJ I, 225
CIJ I, 228
CIJ I, 229
CIJ I, 230
CIJ I, 231
CIJ I, 233
CIJ I, 246
CIJ I, 248
CIJ I, 249
CIJ I, 250
CIJ I, 252
CIJ I, 254
CIJ I, 255
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
graffiti
Italia
Via Appia
plaque
Italia
Via Appia
inscription
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
inscription
Italia
Via Appia
fragment
Italia
Via Appia
sarcophagus
Italia
Via Appia
Plaque
Italia
Via Appia
graffiti
Italia
Via Appia
plaque
Italia
Via Appia
fragment
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
plaque
Italia
Via Appia
fragment
Italia
Via Flaminia
Italia
Via Flaminia
Italia
Via Labicana
Italia
Via Labicana
Italia
Via Labicana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
324
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 256
CIJ I, 257
CIJ I, 260
CIJ I, 261
CIJ I, 263
CIJ I, 265
CIJ I, 268
CIJ I, 269
CIJ I, 281
CIJ I, 282
CIJ I, 283
CIJ I, 285
CIJ I, 87
CIJ I, 88
CIJ I, 89
CIJ I, 90
CIJ I, 95
CIJ I, 97
CIJ I, 99
CIJ I, 1
CIJ I, 2
CIJ I, 73
CIJ I, 75
CIJ I, 77
CIJ I, 10
CIJ I, 11
CIJ I, 12
CIJ I, 13
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Italia
Via Nomentana
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
epitaph
fragment
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
graffiti
painted
epitaph
plaque
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
plaque
painted
epitaph
fragment
fragment
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
stele
painted
epitaph
plaque
painted
epitaph
painted
325
CIJ I, 14
CIJ I, 15
CIJ I, 16
CIJ I, 17
CIJ I, 18
CIJ I, 19
CIJ I, 20
CIJ I, 21
CIJ I, 22
CIJ I, 23
CIJ I, 24
CIJ I, 25
CIJ I, 26
CIJ I, 27
CIJ I, 28
CIJ I, 30
CIJ I, 31
CIJ I, 32
CIJ I, 33
CIJ I, 34
CIJ I, 35
CIJ I, 36
CIJ I, 37
CIJ I, 38
CIJ I, 39
CIJ I, 41
CIJ I, 42
CIJ I, 43
CIJ I, 44
CIJ I, 45
CIJ I, 46
CIJ I, 47
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Via Nomentana
Italia
Italia
Via Nomentana
Via Nomentana
Italia
Via Nomentana
Italia
Italia
Via Nomentana
Via Nomentana
Italia
Via Nomentana
Italia
Italia
Via Nomentana
Via Ostiensis
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
painted
epitaph
plaque
plaque
painted
epitaph
plaque
sarcophagus
painted
epitaph
tablet
sarcophagus
Italia
Via Portuensis
plaque
Italia
Via Portuensis
fragment
Italia
Via Portuensis
painted
brick
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
Inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
326
CIJ I, 48
CIJ I, 50
CIJ I, 51
CIJ I, 52
CIJ I, 53
CIJ I, 55
CIJ I, 56
CIJ I, 6
CIJ I, 67
CIJ I, 68
CIJ I, 69
CIJ I, 7
CIJ I, 70
CIJ I, 72
CIJ I, 8
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
CIJ I, 9
CIJ I, 287
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 290
CIJ I, 291
CIJ I, 293
CIJ I, 296
CIJ I, 298
CIJ I, 299
CIJ I, 300
CIJ I, 301
CIJ I, 304
CIJ I, 306
CIJ I, 307
CIJ I, 309
CIJ I, 310
CIJ I, 312
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
painted
epitaph
Italia
Via Portuensis
fragment
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
fragment
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
Fragment
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
327
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 315
CIJ I, 316
CIJ I, 317
CIJ I, 318
CIJ I, 319
CIJ I, 321
CIJ I, 323
CIJ I, 324
CIJ I, 325
CIJ I, 327
CIJ I, 328
CIJ I, 329
CIJ I, 331
CIJ I, 332
CIJ I, 333
CIJ I, 334
CIJ I, 335
CIJ I, 336
CIJ I, 337
CIJ I, 340
CIJ I, 343
CIJ I, 345
CIJ I, 346
CIJ I, 347
CIJ I, 348
CIJ I, 349
CIJ I, 351
CIJ I, 353
Italia
Via Portuensis
plaque
Italia
Via Portuensis
fragment
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
painted
brick
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
fragment
Italia
Via Portuensis
plaque
Italia
Via Portuensis
Plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
fragment
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
painted
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
painted
328
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 354
CIJ I, 355
CIJ I, 358
CIJ I, 361
CIJ I, 362
CIJ I, 364
CIJ I, 367
CIJ I, 368
CIJ I, 369
CIJ I, 370
CIJ I, 371
CIJ I, 372
CIJ I, 373
CIJ I, 374
CIJ I, 375
CIJ I, 376
CIJ I, 378
CIJ I, 379
CIJ I, 380
CIJ I, 382
CIJ I, 383
CIJ I, 384
CIJ I, 385
CIJ I, 390
CIJ I, 391
CIJ I, 392
CIJ I, 394
CIJ I, 395
epitaph
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
painted
epitaph
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
fragment
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
painted
epitaph
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
fragment
Italia
Via Portuensis
fragment
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
329
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
AD
2nd-4th
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
Century
CIJ I, 396
CIJ I, 397
CIJ I, 398
CIJ I, 399
CIJ I, 400
CIJ I, 401
CIJ I, 403
CIJ I, 405
CIJ I, 408
CIJ I, 409
CIJ I, 411
CIJ I, 413
CIJ I, 416
CIJ I, 417
CIJ I, 418
CIJ I, 419
CIJ I, 425
CIJ I, 433
CIJ I, 456
CIJ I, 457
CIJ I, 458
CIJ I, 460
CIJ I, 462
CIJ I, 463
CIJ I, 464
CIJ I, 465
CIJ I, 466
CIJ I, 467
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
plaque
Italia
Via Portuensis
fragment
Italia
Via Portuensis
plaque
Italia
Via Portuensis
inscription
Italia
Via Portuensis
plaque
Italia
Italia
Italia
Via Salaria
Via Salaria
Via Salaria
plaque
plaque
plaque
Judea
Beth She'arim
epitaph
Judea
Judea
Judea
Judea
Judea
Judea
Judea
Judea
Beth She'arim
Beth She'arim
Beth She'arim
Beth She'arim
Beth She'arim
Beth She'arim
Jerusalem
Jerusalem
epitaph
epitaph
epitaph
epitaph
epitaph
epitaph
ossuary
ossuary
Macedonia
Beroea
epitaph
Macedonia
Macedonia
Macedonia
Macedonia
Beroea
Beroea
Beroea
Beroea
epitaph
epitaph
epitaph
epitaph
Macedonia
Philippi
epitaph
Macedonia
Stobi
donation
Macedonia
Stobi
vow
Macedonia
Stobi
vow
Macedonia
Stobi
votive
Macedonia
Stobi
seal
Macedonia
Thessaloniki
epitaph
Macedonia
Thessaloniki
dedication
Macedonia
Macedonia
Thessaloniki
Thessaloniki
epitaph
epitaph
330
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
2nd-4th Century
AD
330 AD, 14 May
beg. 2nd Century
AD
2nd-3rd Century
AD
3rd Century AD
3rd Century AD
3rd Century AD
uncertain
uncertain
uncertain
uncertain
uncertain
4th-5th Century
AD
4th Century AD
4th Century AD?
4th Century AD?
5th Century AD
3rd-4th Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
4th-6th Century
AD
3rd Century AD
4th-6th Century
AD
4th Century AD?
5th-6th Century
CIJ I, 470
CIJ I, 472
CIJ I, 477
CIJ I, 478
CIJ I, 479
CIJ I, 480
CIJ I, 481
CIJ I, 483
CIJ I, 482
CIJ I, 476
CIJ I, 3
CIJ I, 4
CIJ I, 5
IJO 3, App5
IJO
IJO
IJO
IJO
IJO
IJO
IJO
IJO
3,
3,
3,
3,
3,
3,
3,
3,
App2
App4
App6
App1
App3
App7
App8
App9
IJO 1, Mac7
IJO
IJO
IJO
IJO
1,
1,
1,
1,
Mac8
Mac11
Mac9
Mac6
IJO 1, Mac12
CIJ I, 694
IJO 1, Mac3
IJO 1, Mac4
IJO 1, Mac5
IJO 1, Mac2
IJO 1, Mac15
IJO 1, Mac17
IJO 1, Mac14
CIJ I, 693
AD
4th-5th Century
AD
4th-5th Century
AD
4th-5th Century
AD
Republican
period?
Majorca
epitaph
Malta
Rabato
epitaph
Malta
Rabato
epitaph
Malta
Rabato
catacombs
Oescus
epitaph
CIJ I, 681
Aquincum
Intercisa (DunaPentele)
4th Century AD
CIJ I, 675
233-5 AD
CIJ I, 677
198-210 AD
IJO 1, Pan5
2nd-3rd Century
AD
3rd Century AD
3rd Century AD
2nd-3rd Century
AD
5th-6th Century
AD
4th-5th Century
AD
CIJ I, 679
epitaph
200-352 AD
IJO 3, Syr74
uncertain
IJO 3, Syr73
ossuary
1st Century
BC/AD
IJO 3, Syr72
392 AD
IJO 3, Syr53,
54
392 AD
IJO 3, Syr55
donation
392 AD
IJO 3, Syr56
donation
392 AD
IJO 3, Syr57
donation
392 AD
IJO 3, Syr58
donation
392 AD
IJO 3, Syr59
donation
392 AD
IJO 3, Syr60
donation
392 AD
IJO 3, Syr61
donation
392 AD
IJO 3, Syr62
donation
392 AD
IJO 3, Syr63
donation
392 AD
IJO 3, Syr64
donation
392 AD
IJO 3, Syr65
Moesia
Inferior
Pannonia
Pannonia
Mursa
Pannonia
Sarajevo
epitaph
synagogue
inscription
synagogue
inscription
ring
Pannonia
Siklos
epitaph
Pannonia
Raetia
Scythia
Olbia
epitaph
magical text
building
inscription
Syria
Admedera
inscription
Syria
Aleppo
amulet
Pannonia
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Syria
Antioch on the
Orontes
Antioch on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
Orontes
Apamea on the
synagogue
inscription
synagogue
inscription
331
JIWE, 177
JIWE, 163
JIWE, 166
CIJ I, 655
CIJ I, 678
CIJ I, 676
CIJ I, 673
IJO 1, BS1
IJO 3, Syr41
IJO 3, Syr76
Syria
Syria
Syria
Syria
Syria
Orontes
Apamea
Orontes
Apamea
Orontes
Apamea
Orontes
Apamea
Orontes
Apamea
Orontes
on the
on the
on the
on the
on the
donation
392 AD
IJO 3, Syr66
donation
392 AD
IJO 3, Syr67
donation
392 AD
IJO 3, Syr68
blessing
392 AD
IJO 3, Syr70
donation
392 AD
IJO 3, Syr71
Syria
Berytus
epitaph
Syria
Berytus
epitaph
Syria
Berytus
epitaph
Syria
Syria
Berytus
Byblos
amulet
epitaph
Syria
Byblos
epitaph
Syria
Syria
Syria
epitaph
epitaph
epitaph
Syria
Byblos
Byblos
Byblos
Caesarea ad
Libanum
Chalcis
Syria
Damascus
amulet
Syria
Syria
Syria
Damatha
Djebel Sim'an
Dura Europus
inscription
inscription
graffito
3rd-4th Century
AD
3rd Century AD
5th-6th Century
AD
uncertain
188-9 AD
3rd-4th Century
AD
385-6 AD
4th Century AD
4th Century AD
3rd-4th Century
AD
1st Century AD
3rd-4th Century
AD
uncertain
272/3 AD
240-1 AD
Syria
Dura Europus
graffito
244-5 AD
Syria
Dura Europus
Syria
Dura Europus
Syria
Syria
Dura Europus
Dura Europus
Syria
Dura Europus
Syria
Dura Europus
building
inscription
building
inscription
donation
donation
building
inscription
graffito
Syria
Dura Europus
captions
244-5 AD
Syria
Dura Europus
graffito
247-8 AD
Syria
Dura Europus
graffiti
253-4 AD
Syria
Dura Europus
graffito
pre 244 AD
Syria
Dura Europus
graffito
pre 244 AD
Syria
Dura Europus
graffito
pre 254 AD
Syria
Syria
Syria
Dura Europus
Dura Europus
Dura Europus
graffito
graffito
graffito
pre 254 AD
pre 254 AD
pre 254 AD
Syria
epitaph
ossuary
332
IJO 3, Syr25
IJO 3, Syr26
IJO 3, Syr24
IJO 3, Syr27
IJO 3, Syr31
IJO 3, Syr32
IJO 3, Syr30
IJO 3, Syr28
IJO 3, Syr29
IJO 3, Syr33
IJO 3, Syr22
IJO 3, Syr42
IJO 3, Syr38
IJO 3, Syr75
IJO 3, Syr92
IJO 3,
Syr128
244-5 AD
IJO 3, Syr84
244-5 AD
IJO 3, Syr85
244-5 AD
244-5 AD
IJO 3, Syr86
IJO 3, Syr87
244-5 AD
IJO 3, Syr88
244-5 AD
IJO 3, Syr89
IJO 3, Syr96110
IJO 3,
Syr129
IJO 3,
Syr111-126
IJO 3,
Syr127
IJO 3, Syr83
IJO 3,
Syr131
IJO 3, Syr90
IJO 3, Syr91
IJO 3, Syr93
Syria
Syria
Dura Europus
Dura Europus
graffito
graffito
Syria
Edessa
epitaph
Syria
Edessa
epitaph
Syria
Edessa
epitaph
Syria
Syria
Iamour
Mutatio Heldua
Syria
Naveh
Syria
Naveh
Syria
Ornithopolis
Syria
Syria
Syria
Syria
Syria
Palmyra
Palmyra
Palmyra
Palmyra
Palmyra
Syria
Palmyra
Syria
Phaine
epitaph
mosaic
synagogue
inscription
epitaph
synagogue
inscription
epitaph
sale of tomb
epitaph
epitaph
graffito
biblical
inscription
epitaph
Syria
Philippopolis
epitaph
Syria
Syria
Syria
Syria
Syria
Qatana
Sidon
Sidon
Sidon
Sidon
Syria
Tafas
Syria
Syria
Syria
Tyre
Tyre
Tyre
officer list
epitaph
epitaph
stamp
epitaph
synagogue
inscription
ossuary
epitaph
epitaph
Syria
Tyre
epitaph
Syria
Tyre
epitaph
Syria
Tyre
amulet
Syria
Tyre
epitaph
Syria
Tyre
dedication
Syria
Tyre
pillar
Syria
Tyre
column
Syria
Thracia
Tyre
Assenovgrad
epitaph
votive
Thracia
Bizye
epitaph
Thracia
Thracia
Thracia
PerinthusHeraclea
Philippopolis
Philippopolis
epitaph
mosaic floor
mosaic floor
333
pre 254 AD
pre 254 AD
1st-4th Century
AD
1st-4th Century
AD
1st-4th Century
AD
3rd Century AD
605-6 AD
3rd-4th Century
AD
4th Century AD
IJO 3, Syr94
IJO 3, Syr95
uncertain
IJO 3, Syr12
212 AD
3rd Century AD
3rd Century AD
3rd Century AD
7th Century AD
probably 3rd
Century AD
250-320 AD
3rd-4th Century
AD
3rd Century AD
250-352 AD
3rd Century AD
uncertain
uncertain
IJO 3, Syr49
IJO 3, Syr50
IJO 3, Syr51
IJO 3, Syr52
IJO 3, Syr48
IJO 3, Syr44,
45, 46, 47
IJO 3, Syr39
4th Century AD
IJO 3, Syr34
IJO 3, Syr9
IJO 3, Syr8
IJO 3, Syr7
IJO 3, Syr78
IJO 3, Syr79
IJO 3, Syr80
IJO 3, Syr21
IJO 3, Syr23
IJO 3, Syr35
IJO 3, Syr36
IJO 3, Syr37
IJO
IJO
IJO
IJO
IJO
3,
3,
3,
3,
3,
Syr40
Syr18
Syr17
Syr14
Syr16
IJO 3, Syr3
IJO 3, Syr1
IJO 3, Syr4
IJO 3, Syr6
IJO 3, Syr5
IJO 3, Syr10
IJO 3, Syr11
IJO 3, Syr2
IJO 1, Thr5
IJO 1, Thr3
IJO 1, Thr4
IJO 1, Thr1
IJO 1, Thr2
334
By catalogue number
Publication/
Region
Location
Greece
Athens
Mitchell, 2
Greece
Athens
prayer
2nd Century AD
Mitchell, 3
Greece
Athens
prayer
2nd Century AD
Mitchell, 4
Greece
Athens
thanksgivin
1st-2nd Century
AD
Mitchell, 5
Greece
Athens
prayer
Mitchell, 6
Greece
Athens
prayer
Mitchell, 7
Greece
Athens
prayer
Mitchell, 8
Greece
Athens
prayer
Mitchell, 9
Greece
Athens
prayer
Mitchell, 10
Greece
Athens
prayer
Type
Date
Mitchell, S.,
The Cult of
Theos
Hypsistos
between
Pagans,
Jews, and
Christians,
in
Athanassiadi
and Frede,
thanksgivin
g
2nd Century AD
(eds.) Pagan
Monotheism
in Late
Antiquity,
Oxford:
Clarendon
Press, 1999,
1
335
1st-2nd Century
AD
1st-2nd Century
AD
1st-2nd Century
AD
Imperial
1st-2nd Century
AD
1st-2nd Century
AD
Greece
Athens
Mitchell, 12
Greece
Athens
Mitchell, 13
Greece
Athens
prayer
Mitchell, 14
Greece
Athens
prayer
Mitchell, 15
Greece
Athens
prayer
Mitchell, 16
Greece
Athens
prayer
Mitchell, 17
Greece
Athens
prayer
Mitchell, 18
Greece
Athens
prayer
Mitchell, 19
Greece
Athens
prayer
Mitchell, 20
Greece
Athens
prayer
Mitchell, 21
Greece
Athens
prayer
Imperial
Mitchell, 22
Greece
Athens
prayer
1st Century AD
Mitchell, 23
Greece
Athens
prayer
Mitchell, 24
Greece
Sparta
prayer
Imperial
Mitchell, 25
Greece
Sparta
prayer
2nd Century AD
Mitchell, 26
Greece
Sparta
prayer
2nd Century AD
Mitchell, 27
Greece
Sparta
prayer
2nd Century AD
Mitchell, 28
Greece
Sparta
prayer
2nd Century AD
Mitchell, 29
Greece
Sparta
prayer
2nd Century AD
Mitchell, 30
Greece
Sparta
prayer
2nd Century AD
Mitchell, 31
Greece
Delphi
dedication
Mitchell, 32
Ionian Islands
Corcyra
prayer
Imperial
Mitchell, 33
Thessaly
Gonnoi
dedication
Imperial
Mitchell, 34
Macedonia
Beroia
dedication
Imperial
Mitchell, 35
Macedonia
Beroia
prayer
236 AD
Mitchell, 36
Macedonia
Beroia
dedication
Mitchell, 37
Macedonia
Beroia
dedication
Mitchell, 38
Macedonia
Edessa
dedication
336
prayer
1st-2nd Century
Mitchell, 11
AD
thanksgivin
1st-2nd Century
AD
1st-2nd Century
AD
1st-2nd Century
AD
1st-2nd Century
AD
1st-2nd Century
AD
1st-2nd Century
AD
1st-2nd Century
AD
1st Century
BC/AD
1st-2nd Century
AD
1st-2nd Century
AD
1st-2nd Century
AD
2nd-3rd Century
AD
1st-2nd Century
AD
1st Century BC
Mitchell, 39
Macedonia
Edessa
dedication
2nd Century AD
Mitchell, 40
Macedonia
Edessa
prayer
Imperial
Mitchell, 41
Macedonia
Edessa
dedication
Hellenistic
Mitchell, 42
Macedonia
Elymia
prayer
Imperial
Mitchell, 43
Macedonia
Kerdylion
thanksgivin
1st-2nd Century
(Amphipolis)
AD
Mitchell, 44
Macedonia
Kozani (Malei)
dedication
Imperial
Mitchell, 45
Macedonia
Kozani (Malei)
dedication
Imperial
Mitchell, 46
Macedonia
Kozani (Malei)
dedication
Imperial
Mitchell, 47
Macedonia
Kozani (Malei)
prayer
Imperial
Mitchell, 48
Macedonia
Kozani (Malei)
prayer
Imperial
Mitchell, 49
Macedonia
Kozani (Aiani)
prayer
Imperial
Mitchell, 50
Macedonia
dedication
Imperial
Mitchell, 51
Macedonia
Pydna
dedication
250 AD
Mitchell, 52
Macedonia
Serrai (Verge)
dedication
154 or 270 AD
Mitchell, 53
Macedonia
Serrai (Verge)
dedication
Mitchell, 54
Macedonia
Thessalonica
prayer
Mitchell, 55
Macedonia
Thessalonica
Mitchell, 56
Macedonia
Thessalonica
dedication
Mitchell, 57
Macedonia
Thessalonica
dedication
Mitchell, 58
Macedonia
Thessalonica
dedication
Mitchell, 59
Macedonia
Trebeni
prayer
Imperial
Mitchell, 60
Thracia
Kavalla
dedication
36-48 AD
Mitchell, 61
Thracia
Kavalla
dedication
Imperial
Mitchell, 62
Thracia
Mitchell, 63
Thracia
Mitchell, 64
Thracia
Mitchell, 65
Thracia
Mitchell, 66
Thracia
Mitchell, 67
Thracia
Mitchell, 68
Thracia
Mitchell, 69
Pautalia
(Zelenigrad)
Perinthus
thanksgivin
g
dedication
2nd-3rd Century
AD
2nd Century AD
74-5 AD
1st Century AD
1st-2nd Century
AD
1st-2nd Century
AD
2nd-3rd Century
AD
dedication
Imperial
dedication
Imperial
dedication
Imperial
dedication
Imperial
dedication
Imperial
Selymbria
dedication
25 AD
Thracia
Serdica
dedication
Imperial
Mitchell, 70
Thracia
Serdica
dedication
Imperial
Mitchell, 71
Thracia
Serdica
Perinthus or
Selymbria
Philippopolis
Philippopolis
(Asenovgrad)
Philippopolis
(Asenovgrad)
337
thanksgivin
g
Imperial
Mitchell, 72
Thracia
Serdica
Mitchell, 73
Thracia
Serdica
Mitchell, 74
Thracia
Mitchell, 75
Thracia
Pirot, Serbia
prayer
Imperial
Mitchell, 76
Dacia
Apulum
dedication
Imperial
Mitchell, 77
Dacia
Sarmizegetusa
Mitchell, 78
Dacia
Sarmizegetusa
Mitchell, 79
Dacia
Sarmizegetusa
Mitchell, 80
Moesia Inferior
Anchialis
Mitchell, 81
Moesia Inferior
Odessus?
Mitchell, 82
Moesia Inferior
Tomis
Mitchell, 83
Mitchell, 84
Mitchell, 85
Mitchell, 86
Mitchell, 87
Mitchell, 88
Mitchell, 89
Mitchell, 90
Mitchell, 91
Mitchell, 92
Mitchell, 93
Mitchell, 94
Mitchell, 95
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Serdica
(Gormasovo)
dedication
thanksgivin
g
prayer
thanksgivin
g
Gorgippia
Gorgippia
Gorgippia
Panticipaeum
1st-2nd Century
AD
3rd Century AD
2nd-3rd Century
AD
votive
2nd-3rd Century
AD
thanksgivin
2nd-3rd Century
AD
prayer
Gorgippia
Imperial
thanksgivin
thanksgivin
Gorgippia
Imperial
list
thanksgivin
g
manumissi
on
manumissi
on
manumissi
on
building
dedication
2nd-1st Century
BC
Imperial
Imperial
1st Century AD
AD 41
AD 67
1st Century AD
306 AD
Tanais
prayer
pre 156 AD
Tanais
prayer
156 AD
Tanais
dedication
Tanais
dedication
c. 200 AD
Tanais
dedication
220 AD
Tanais
dedication
225 AD
Tanais
dedication
225 AD
338
Sea
Mitchell, 96
N. Shore Black
Tanais
dedication
212-29 AD
Tanais
dedication
228 AD
Tanais
dedication
228 AD
Tanais
prayer
230 AD
Tanais
prayer
212-29 AD
Tanais
dedication
220-240 AD
Tanais
prayer
244 AD
Tanais
prayer
3rd Century AD
dedication
Aegean Islands
Cos
prayer
Aegean Islands
Cos
dedication
Mitchell, 106
Aegean Islands
Delos
dedication
Mitchell, 107
Aegean Islands
Delos
dedication
1st Century BC
Mitchell, 108
Aegean Islands
Delos
dedication
1st Century BC
Mitchell, 109
Aegean Islands
Delos
dedication
Mitchell, 110
Aegean Islands
Rheneia
epitaphs
2nd Century BC
Aegean Islands
Delos
dedication
Hellenistic
Mitchell, 111
Euboia
Eretria
dedication
Imperial
Mitchell, 112
Euboia
Eretria
dedication
Imperial
Mitchell, 113
Aegean Islands
Imbros
prayer
Hellenistic
Mitchell, 114
Aegean Islands
Lemnos
prayer
Mitchell, 115
Aegean Islands
Mytilene
Mitchell, 116
Aegean Islands
Mytilene
Mitchell, 117
Aegean Islands
Mytilene
prayer
2nd Century AD
Aegean Islands
Mytilene
prayer
Imperial
Mitchell, 97
Mitchell, 98
Mitchell, 99
Mitchell, 100
Mitchell, 101
Mitchell, 102
Mitchell, 103
Mitchell, 104
Mitchell, 105
Mitchell,
105a
Mitchell,
110a
Mitchell,
117a
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
N. Shore Black
Sea
339
thanksgivin
g
thanksgivin
g
1st-2nd Century
AD
1st-2nd Century
AD
2nd Century AD
1st-2nd Century
AD
1st-2nd Century
AD
2nd-3rd Century
AD
1st Century AD
1st Century AD
Mitchell, 118
Aegean Islands
Skiathos
dedication
Mitchell, 119
Crete
Knossos
dedication
Mitchell, 120
Crete
Knossos
prayer
Mitchell, 121
Crete
Chersonesus
prayer
1st Century AD
Mitchell, 122
Crete
Gortyn
prayer
Imperial
Mitchell, 123
Crete
Gortyn
prayer
Imperial
Mitchell, 124
Crete
Sybrita
prayer
Imperial
Mitchell, 125
Italia
Rome
prayer
Mitchell, 126
Hispania
Valentia
dedication
3rd Century AD
Mitchell, 127
Caria
Aphrodisias
prayer
Mitchell, 128
Caria
Aphrodisias
dedication
Mitchell, 129
Caria
Iasos
Mitchell, 130
Caria
Iasos
Mitchell, 131
Caria
Iasos
dedication
Hellenistic
Mitchell, 132
Caria
Didyma
dedication
Imperial
Mitchell, 133
Caria
Didyma
Mitchell, 134
Caria
Miletus
dedication
Hellenistic
Mitchell, 135
Caria
Miletus
dedication
Hadrianic
Mitchell, 136
Caria
Miletus
dedication
Hadrianic
Mitchell, 137
Caria
Mylasa
lease
2nd-1st Century
document
BC
Mitchell, 138
Caria
Mylasa
dedication
Imperial
Mitchell, 139
Caria
Rhodian Peraea
thanksgivin
(Pisye)
Mitchell, 140
Caria
Stratonicea
dedication
Mitchell, 141
Caria
Stratonicea
Mitchell, 142
Caria
Stratonicea
Mitchell, 143
Caria
Stratonicea
Mitchell, 144
Caria
Stratonicea
Mitchell, 145
Caria
Stratonicea
Mitchell, 146
Caria
Stratonicea
boundary
stone
boundary
stone
340
thanksgivin
g
thanksgivin
g
thanksgivin
g
Hellenistic
1st-2nd Century
AD
1st-2nd Century
AD
1st-2nd Century
AD
1st Century
BC/AD
Hellenistic
Hellenistic
Imperial
Imperial
138-61 AD
Imperial
Imperial
thanksgivin
2nd-3rd Century
AD
thanksgivin
2nd-3rd Century
AD
thanksgivin
2nd-3rd Century
AD
thanksgivin
Imperial
g
Mitchell, 147
Caria
Stratonicea
Mitchell, 148
Caria
Stratonicea
Mitchell, 149
Caria
Stratonicea
Mitchell, 150
Caria
Stratonicea
Mitchell, 151
Caria
Stratonicea
Mitchell, 152
Caria
Stratonicea
Mitchell, 153
Caria
Stratonicea
Mitchell, 154
Caria
Stratonicea
Mitchell, 155
Caria
Stratonicea
Mitchell, 156
Caria
Stratonicea
Mitchell, 157
Caria
Lagina
Mitchell, 158
Caria
Mitchell, 159
Mitchell, 160
thanksgivin
g
dedication
thanksgivin
g
dedication
thanksgivin
g
thanksgivin
g
thanksgivin
g
thanksgivin
g
thanksgivin
g
thanksgivin
g
Imperial
Imperial
Imperial
2nd-3rd Century
AD
Imperial
Imperial
2nd Century AD
2nd Century AD
Imperial
Imperial
thanksgivin
2nd-3rd Century
AD
Tralles
dedication
Imperial
Ionia
Ephesus
votive
3rd Century AD
Ionia
Ephesus
dedication
Imperial
Mitchell, 161
Ionia
Ephesus
Mitchell, 162
Ionia
Smyrna
dedication
Imperial
Mitchell, 163
Lydia
Bagis
prayer
165/6 AD
Mitchell, 164
Lydia
Bagis (Aktas)
prayer
Mitchell, 165
Lydia
Maeonia
prayer
Mitchell, 166
Lydia
Maeonia (Kula)
prayer
Mitchell, 167
Lydia
Glde (Kula)
prayer
Mitchell, 168
Lydia
Hierocaesarea
prayer
Imperial
dedication
1st Century AD
prayer
3rd Century AD
Mitchell, 169
Lydia
Mitchell, 170
Lydia
Mitchell, 171
Lydia
Hierocaesarea
(Saricam)
Hierocaesarea
(Teyenli)
Philadelphia
341
thanksgivin
g
prayer
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
Mitchell, 172
Lydia
Saittai (Borlu)
dedication
Mitchell, 173
Lydia
Silandus
dedication
Mitchell, 174
Lydia
Silandus
dedication
Mitchell, 175
Lydia
Mitchell, 176
Lydia
Thyateira
prayer
Mitchell, 177
Lydia
Thyateira
prayer
Mitchell, 178
Lydia
Thyateira
prayer
Mitchell, 179
Troas
Alexandria Troas
Mitchell, 180
Mysia
Mitchell, 181
Mysia
Mitchell, 182
Thyaera (lower
Caystrus valley)
Apollonia on the
dedication
thanksgivin
g
3rd Century AD
2nd-3rd Century
AD
2nd-3rd Century
AD
172 AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
Imperial
dedication
2nd Century AD
Cyzicus
prayer
Imperial
Mysia
Cyzicus
dedication
Imperial
Mitchell, 183
Mysia
Cyzicus
thanksgivin
1st-2nd Century
AD
Mitchell, 184
Mysia
Hadriani
Mitchell, 185
Mysia
Mitchell, 186
Mysia
Mitchell, 187
Rhyndacus
Miletupolis
funerary
epigram
4th Century AD
dedication
1st Century AD
Pergamum
prayer
1st Century AD
Mysia
Pergamum
prayer
Mitchell, 188
Mysia
Pergamum
dedication
2nd Century AD
Mitchell, 189
Bithynia
Prusa?
thanksgivin
1st Century
BC/AD
Mitchell, 190
Bithynia
Nicomedia
dedication
Imperial
Mitchell, 191
Bithynia
Nicomedia
Mitchell, 192
Bithynia
Nicomedia
dedication
Mitchell, 193
Pontus
Sebastopolis
prayer
Mitchell, 194
Pontus
Trapezus
Mitchell, 195
Paphlagonia
Amastris
dedication
45 AD
Mitchell, 196
Paphlagonia
Amastris
prayer
3rd Century AD
Mitchell, 197
Paphlagonia
Hadrianopolis
Mitchell, 198
Paphlagonia
Sinope
(Karacabey)
342
thanksgivin
g
thanksgivin
g
dedication
1st-2nd Century
AD
Imperial
Imperial
2nd-3rd Century
AD
3rd Century AD
2nd-3rd Century
AD
Mitchell, 199
Paphlagonia
Sinope
prayer
Mitchell, 200
Paphlagonia
Sinope
prayer
Mitchell, 201
Paphlagonia
Tieum
dedication
Imperial
Mitchell, 202
Galatia
Ancyra
dedication
3rd Century AD
Mitchell, 203
Galatia
Germa
dedication
4th Century AD
Mitchell, 204
Galatia
Tavium
prayer
2nd Century AD
Mitchell, 205
Phrygia
Acmonia
dedication
3rd Century AD
Mitchell, 206
Phrygia
Acmonia
prayer
Mitchell, 207
Phrygia
Acmonia
gravestone
Mitchell, 208
Phrygia
Aezani
prayer
Mitchell, 209
Phrygia
Aezani
offering
3rd Century AD
Mitchell, 210
Phrygia
Aezani
prayer
Imperial
Mitchell, 211
Phrygia
Aezani
prayer
Imperial
Mitchell, 212
Phrygia
Aezani
prayer
Imperial
Mitchell, 213
Phrygia
Aezani
prayer
257-8 AD
Mitchell, 214
Phrygia
Apamea
prayer
3rd Century AD
Mitchell, 215
Phrygia
Cotiaeum
Mitchell, 216
Phrygia
Dorylaeum
prayer
3rd Century AD
Mitchell, 217
Phrygia
Laodicea
prayer
Imperial
Mitchell, 218
Phrygia
Nacolea
prayer
3rd Century AD
Mitchell, 219
Phrygia
Nacolea
prayer
Mitchell, 220
Phrygia
Nacolea
prayer
Mitchell, 221
Phrygia
Synaus
prayer
Mitchell, 222
Phrygia
Synaus
prayer
Mitchell, 223
Phrygia
Synaus
prayer
Mitchell, 224
Phrygia
Synaus
prayer
Mitchell, 225
Phrygia
Tiberiopolis
dedication
Mitchell, 226
Phrygia
Tiberiopolis
prayer
245-6 AD
Mitchell, 227
Phrygia
Arslanapa
prayer
253-4 AD
Mitchell, 228
Pisidia
Andeda
dedication
Mitchell, 229
Pisidia
Sagalassos
prayer
Mitchell, 230
Pisidia
Sibidunda
dedication
343
building
dedication
Imperial
1st-2nd Century
AD
2nd-3rd Century
AD
3rd Century AD
2nd-3rd Century
AD
308-9 AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
221-2 AD
2nd-3rd Century
AD
211-2 AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd Century AD
Mitchell, 231
Pisidia
Termessus
dedication
Mitchell, 232
Lycia
Nysa
Mitchell, 233
Lycia
Oinoanda
Mitchell, 234
Lycia
Oinoanda
prayer
Mitchell, 235
Lycia
Patara
prayer
Imperial
Mitchell, 236
Lycaonia
Iconium
prayer
Imperial
Mitchell, 237
Lycaonia
Iconium
epitaph
3rd Century AD
Mitchell, 238
Cilicia
prayer
3rd Century AD
Mitchell, 239
Cilicia
prayer
3rd Century AD
Mitchell, 240
Cilicia
prayer
3rd Century AD
Mitchell, 241
Cilicia
prayer
3rd Century AD
Mitchell, 242
Cappadocia
Hanisa
prayer
Imperial
Mitchell, 243
Cyprus
Amathus
prayer
Mitchell, 244
Cyprus
Amathus
Mitchell, 245
Cyprus
Mitchell, 246
thanksgivin
g
Seleucia ad
Calycadnus
Seleucia ad
Calycadnus
Seleucia ad
Calycadnus
Seleucia ad
Calycadnus
oracular
text
2nd Century AD
2nd Century AD
3rd Century AD
2nd-3rd Century
AD
1st-2nd Century
AD
thanksgivin
1st-2nd Century
AD
Kition
prayer
3rd Century AD
Cyprus
Kourion
prayer
Mitchell, 247
Cyprus
Kourion
prayer
Mitchell, 248
Cyprus
Hagios Athanasios
prayer
Mitchell, 249
Cyprus
Hagios Athanasios
prayer
Mitchell, 250
Cyprus
Hagios Athanasios
dedication
Mitchell, 251
Cyprus
Limassol
prayer
Mitchell, 252
Cyprus
Limassol
prayer
Mitchell, 253
Cyprus
area of Limassol
prayer
Imperial
Mitchell, 254
Cyprus
area of Limassol
prayer
Imperial
Mitchell, 255
Cyprus
prayer
3rd Century AD
Mitchell, 256
Cyprus
prayer
3rd Century AD
Mitchell, 257
Cyprus
prayer
Imperial
unknown
provenance
unknown
provenance
Golgi
344
2nd-3rd Century
AD
3rd Century AD
1st-2nd Century
AD
2nd-3rd Century
AD
2nd Century AD
2nd-3rd Century
AD
2nd-3rd Century
AD
Mitchell, 258
Cyprus
Golgi
prayer
Imperial
Mitchell, 259
Cyprus
Golgi
prayer
Imperial
Mitchell, 260
Cyprus
Mathikoloni
prayer
2nd Century AD
Mitchell, 261
Cyprus
Paphos
prayer
100 AD
Mitchell, 262
Cyprus
Paphos
prayer
1st Century AD
Mitchell, 263
Cyprus
Polemidhia
dedication
Imperial
Mitchell, 264
Cyprus
Polemidhia
prayer
Imperial
Mitchell, 265
Cyprus
Spitali
prayer
1st Century BC
Mitchell, 266
Phoenicia
Berytus
votive
Imperial
Mitchell, 267
Phoenicia
Berytus
votive
Imperial
Mitchell, 268
Phoenicia
Byblos
dedication
Imperial
Mitchell, 269
Phoenicia
Byblos
dedication
Mitchell, 270
Syria
Mitchell, 271
Syria
south of
Damascus
Palmyra
between Palmyra
dedication
Imperial
dedication
Imperial
prayer
114 AD
Mitchell, 272
Syria
Mitchell, 273
Syria
Palmyra
dedication
162-3 AD
Mitchell, 274
Syria
Palmyra
dedication
179 AD
Mitchell, 275
Syria
Palmyra
prayer
233 AD
Mitchell, 276
Syria
Palmyra
prayer
3rd Century AD
Mitchell, 277
Syria
Palmyra
prayer
Mitchell, 278
Syria
Palmyra
Mitchell, 279
Syria
Sahin
dedication
Mitchell, 280
Palaestina
Negev
dedication
Mitchell, 281
Palaestina
Negev
dedication
4th Century AD
Mitchell, 282
Arabia
Petra
dedication
Imperial
Mitchell, 283
Egypt
Alexandria
dedication
2nd Century BC
Mitchell, 284
Egypt
Alexandria
dedication
Ptolemaic
Mitchell, 285
Egypt
Athribis
dedication
Mitchell, 286
Egypt
Fayoum
dedication
29 BC
Mitchell, 287
Egypt
Fayoum
dedication
69-57 BC
Mitchell, 288
Egypt
Leontopolis
dedication
SEG L, 201
Attica
Athens
dedication
2nd Century AD
SEG L, 663
Thracia
Byzantion
dedication
SEG L, 903
Crete
Gortyn
dedication
& Edessa
345
thanksgivin
g
1st-2nd Century
AD
Imperial
260-1 AD
2nd-3rd Century
AD
2nd-1st Century
BC
1st-2nd Century
AD
1st-2nd Century
AD
votive
SEG L, 1225
Paphlagonia
Amastris
SEG L, 1373
Cyprus
Limassol
dedication
3rd Century AD
SEG L, 1374
Cyprus
Limassol
dedication
3rd Century AD
SEG L, 1375
Cyprus
Limassol
dedication
3rd Century AD
SEG L, 1376
Cyprus
Limassol
dedication
3rd Century AD
dedication
150-300 AD
building
2nd-3rd Century
dedication
AD
2nd Century AD
Rhodian Peraea
epigram
Imperial
Caria
Macedonia
Thessalonica?
Pontus
Sinope
dedication
Galatia
Tavium
dedication
Lycia
Kibyra
dedication
Lycaonia
Iconium
dedication
Cyprus
Golgi
prayer
Imperial
Cyprus
Golgi
prayer
Imperial
Syria
Palmyra
dedication
Macedonia
Dion
dedication
2nd Century AD
Macedonia
Dion
dedication
Imperial
Macedonia
Dion
dedication
Imperial
Macedonia
Dion
dedication
Imperial
Arabia
Petra
dedication
Lydia
Thyateira
dedication
Imperial
Lydia
Thyateira
dedication
Imperial
Pamphylia
Perge
dedication
Thessaly
Azoros Elassonas
dedication
1st Century BC
Thessaly
Phthiotic Thebes
dedication
2nd Century AD
SEG LII,
1240
SEG LII,
1244
SEG LII,
1431
SEG LII,
1458
SEG LII,
1491
SEG LII,
1492
SEG LII,
1581
SEG LIII,
597
SEG LIII,
598
SEG LIII,
599
SEG LIII,
600
SEG LIII,
1904
SEG XLIX,
1708
(Pisye)
1st-2nd Century
AD
2nd-3rd Century
AD
SEG XLIX,
1709
SEG XLIX,
1886
SEG XLVI,
640
SEG XLVI,
346
659
SEG XLVI,
726
SEG XLVI,
728
SEG XLVI,
743
SEG XLVI,
744
SEG XLVI,
760
SEG XLVI,
785
SEG XLVI,
1482
SEG XLVI,
1617
SEG XLVI,
1703
SEG XLVII,
878
SEG XLVII,
963
SEG XLVII,
1938
SEG XLVII,
1939
SEG XLVIII,
736
SEG XLVIII,
922
SEG XLVIII,
1427
SEG XLVIII,
1595
SEG XLVIII,
1923
Macedonia
Antigoneia
dedication
1st Century BC
Macedonia
Belbendos
dedication
Imperial
Macedonia
Drenovo
dedication
200-250 AD
Macedonia
Edessa
dedication
51 AD
Macedonia
Kyrros
dedication
Macedonia
Pella
dedication
Italia
Torre dell'Orso
dedication
Pontus
Amaseia
dedication
Galatia
Pessinus
dedication
Macedonia
Amphipolis
dedication
Macedonia
Thessalonica
dedication
Imperial
Syria
Palmyra
dedication
Syria
Palmyra
dedication
3rd Century AD
Macedonia
Beroia
dedication
Thracia
Perinthus
dedication
Imperial
Lydia
Philadelphia?
dedication
242-243 AD
Lycia
Kibyra
dedication
Imperial
Arabia
Rasun
dedication
347
2nd-3rd Century
AD
2nd Century AD
2nd-3rd Century
AD
1st-2nd Century
AD
1st-2nd Century
AD
2nd-3rd Century
AD
By REGION
Region
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Aegean
Islands
Location
Type
Date
1st-2nd
Century AD
2nd Century
AD
Publication/s
Cos
prayer
Cos
dedication
Delos
dedication
1st Century BC
Mitchell, 107
Delos
dedication
1st Century BC
Mitchell, 108
Delos
dedication
Delos
dedication
Delos
dedication
Hellenistic
Mitchell, 110a
Imbros
prayer
Hellenistic
Mitchell, 113
Lemnos
prayer
2nd-3rd Century
AD
Mitchell, 114
1st Century AD
Mitchell, 115
1st Century AD
Mitchell, 116
Mytilene
Mytilene
thanksgivin
g
thanksgivin
g
1st-2nd
Century AD
1st-2nd
Century AD
Mitchell, 105
Mitchell, 105a
Mitchell, 106
Mitchell, 109
Mytilene
prayer
2nd Century
AD
Mitchell, 117
Mytilene
prayer
Imperial
Mitchell, 117a
Rheneia
epitaph
2nd Century
BC
Mitchell, 110
Skiathos
dedication
Hellenistic
Mitchell, 118
Arabia
Petra
dedication
Arabia
Petra
dedication
Arabia
Rasun
dedication
Attica
Athens
dedication
Bithynia
Nicomedia
Bithynia
Nicomedia
Bithynia
Nicomedia
Bithynia
Prusa?
dedication
thanksgivin
g
dedication
thanksgivin
g
348
nd
rd
2 -3 Century
AD
Imperial
2nd-3rd Century
AD
2nd Century
AD
Imperial
SEG LIII,
1904
Mitchell, 282
SEG XLVIII,
1923
Imperial
Mitchell, 191
Imperial
1st Century
BC/AD
Mitchell, 192
SEG L, 201
Mitchell, 190
Mitchell, 189
Cappadocia
Caria
Hanisa
Aphrodisias
prayer
prayer
Caria
Aphrodisias
dedication
Caria
Didyma
Caria
Didyma
Caria
Iasos
Caria
Iasos
Caria
Iasos
Caria
Lagina
Caria
Caria
Caria
Miletus
Miletus
Miletus
Caria
Mylasa
Caria
Caria
Mylasa
Rhodian Peraea
(Pisye)
Rhodian Peraea
(Pisye)
Stratonicea
dedication
thanksgivin
g
boundary
stone
boundary
stone
dedication
thanksgivin
g
dedication
dedication
dedication
lease
document
dedication
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Stratonicea
Caria
Caria
dedication
thanksgivin
g
dedication
thanksgivin
g
thanksgivin
g
thanksgivin
g
thanksgivin
g
thanksgivin
g
dedication
thanksgivin
g
thanksgivin
g
thanksgivin
g
thanksgivin
g
dedication
thanksgivin
g
thanksgivin
g
thanksgivin
g
thanksgivin
g
thanksgivin
g
349
Imperial
?
1st Century
BC/AD
Imperial
Mitchell, 242
Mitchell, 127
Imperial
Mitchell, 133
Hellenistic
Mitchell, 129
Hellenistic
Mitchell, 130
Hellenistic
2nd-3rd Century
AD
Hadrianic
Hadrianic
Hellenistic
2nd-1st
Century BC
Imperial
Mitchell, 131
150-300 AD
Imperial
Mitchell, 139
138-61 AD
2nd Century
AD
2nd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
Mitchell, 140
Imperial
Mitchell, 141
Imperial
Mitchell, 142
Imperial
Mitchell, 146
Imperial
Mitchell, 147
Imperial
Mitchell, 148
Imperial
Mitchell, 149
Imperial
Mitchell, 151
Imperial
Mitchell, 152
Imperial
Mitchell, 155
Imperial
Mitchell, 156
Mitchell, 128
Mitchell, 132
Mitchell, 157
Mitchell, 135
Mitchell, 136
Mitchell, 134
Mitchell, 137
Mitchell, 138
Mitchell, 153
Mitchell, 154
Mitchell, 143
Mitchell, 144
Mitchell, 145
Mitchell, 150
Caria
dedication
Imperial
Mitchell, 158
prayer
3rd Century AD
Mitchell, 238
prayer
3rd Century AD
Mitchell, 239
prayer
3rd Century AD
Mitchell, 240
prayer
3rd Century AD
Mitchell, 241
Crete
Tralles
Seleucia ad
Calycadnus
Seleucia ad
Calycadnus
Seleucia ad
Calycadnus
Seleucia ad
Calycadnus
Chersonesus
prayer
Mitchell, 121
Crete
Gortyn
dedication
Crete
Crete
Gortyn
Gortyn
prayer
prayer
Crete
Knossos
dedication
Crete
Knossos
prayer
Crete
Sybrita
prayer
Cyprus
Amathus
prayer
Cyprus
Amathus
Cyprus
Cyprus
Cyprus
Cyprus
Cyprus
Cyprus
Cyprus
area of Limassol
area of Limassol
Golgi
Golgi
Golgi
Golgi
Golgi
thanksgivin
g
prayer
prayer
prayer
prayer
prayer
prayer
prayer
Cyprus
Hagios Athanasios
prayer
Cyprus
Hagios Athanasios
dedication
Cyprus
Hagios Athanasios
prayer
Cyprus
Kition
prayer
Cyprus
Kourion
prayer
Cyprus
Kourion
prayer
Cyprus
Limassol
prayer
Cyprus
Limassol
prayer
Cyprus
Cyprus
Cyprus
Cyprus
Limassol
Limassol
Limassol
Limassol
dedication
dedication
dedication
dedication
Cyprus
Mathikoloni
prayer
Cyprus
Cyprus
Cyprus
Cyprus
Paphos
Paphos
Polemidhia
Polemidhia
prayer
prayer
dedication
prayer
1st Century AD
1st-2nd
Century AD
Imperial
Imperial
1st-2nd
Century AD
1st-2nd
Century AD
Imperial
1st-2nd
Century AD
1st-2nd
Century AD
Imperial
Imperial
Imperial
Imperial
Imperial
Imperial
Imperial
1st-2nd
Century AD
2nd Century
AD
2nd-3rd Century
AD
3rd Century AD
2nd-3rd Century
AD
3rd Century AD
2nd-3rd Century
AD
2nd-3rd Century
AD
3rd Century AD
3rd Century AD
3rd Century AD
3rd Century AD
2nd Century
AD
1st Century AD
100 AD
Imperial
Imperial
Cilicia
Cilicia
Cilicia
Cilicia
350
SEG L, 903
Mitchell, 122
Mitchell, 123
Mitchell, 119
Mitchell, 120
Mitchell, 124
Mitchell, 243
Mitchell, 244
Mitchell, 253
Mitchell, 254
Mitchell, 257
Mitchell, 258
Mitchell, 259
SEG LII, 1491
SEG LII, 1492
Mitchell, 248
Mitchell, 250
Mitchell, 249
Mitchell, 245
Mitchell, 246
Mitchell, 247
Mitchell, 251
Mitchell, 252
SEG
SEG
SEG
SEG
L,
L,
L,
L,
1373
1374
1375
1376
Mitchell, 260
Mitchell,
Mitchell,
Mitchell,
Mitchell,
262
261
263
264
Cyprus
Cyprus
Cyprus
Dacia
Spitali
unknown provenance
unknown provenance
Apulum
prayer
prayer
prayer
dedication
thanksgivin
g
Dacia
Sarmizegetusa
Dacia
Sarmizegetusa
votive
Dacia
Sarmizegetusa
thanksgivin
g
Egypt
Alexandria
dedication
Egypt
Alexandria
dedication
Egypt
Athribis
dedication
Egypt
Egypt
Fayoum
Fayoum
dedication
dedication
Egypt
Leontopolis
dedication
Euboia
Euboia
Galatia
Galatia
Eretria
Eretria
Ancyra
Germa
dedication
dedication
dedication
dedication
Galatia
Pessinus
dedication
Galatia
Tavium
dedication
Galatia
Tavium
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
thanksgivin
g
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
thanksgivin
351
1st Century BC
3rd Century AD
3rd Century AD
Imperial
2nd-3rd Century
AD
2nd-3rd Century
AD
Mitchell,
Mitchell,
Mitchell,
Mitchell,
3rd Century AD
Mitchell, 77
2nd Century
BC
Ptolemaic
2nd-1st
Century BC
29 BC
69-57 BC
1st-2nd
Century AD
Imperial
Imperial
3rd Century AD
4th Century AD
1st-2nd
Century AD
1st-2nd
Century AD
2nd Century
AD
1st Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
265
255
256
76
Mitchell, 78
Mitchell, 79
Mitchell, 283
Mitchell, 284
Mitchell, 285
Mitchell, 286
Mitchell, 287
Mitchell, 288
Mitchell, 111
Mitchell, 112
Mitchell, 202
Mitchell, 203
SEG XLVI,
1703
SEG LII, 1244
Mitchell, 204
Mitchell, 22
Mitchell, 10
Mitchell, 11
Mitchell, 12
Mitchell, 13
Mitchell, 14
Mitchell, 15
Mitchell, 16
Mitchell, 17
Mitchell, 18
Mitchell, 19
Mitchell, 20
Mitchell, 23
Mitchell, 4
g
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Athens
thanksgivin
g
Greece
Athens
prayer
Greece
Athens
prayer
Greece
Greece
Athens
Athens
prayer
prayer
Greece
Delphi
dedication
Greece
Sparta
prayer
Greece
Sparta
prayer
Greece
Sparta
prayer
Greece
Sparta
prayer
Greece
Sparta
prayer
Greece
Sparta
prayer
Greece
Hispania
Sparta
Valentia
Ionia
Ephesus
Ionia
Ionia
Ionia
Ionian Islands
Ephesus
Ephesus
Smyrna
Corcyra
prayer
dedication
thanksgivin
g
votive
dedication
dedication
prayer
Italia
Rome
prayer
Italia
Torre dell'Orso
dedication
Lycaonia
Lycaonia
Lycaonia
Iconium
Iconium
Iconium
epitaph
prayer
dedication
Lycia
Kibyra
dedication
Lycia
Kibyra
Lycia
Nysa
dedication
thanksgivin
g
Lycia
Oinoanda
prayer
Lycia
Oinoanda
oracular
text
352
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
1st-2nd
Century AD
2nd Century
AD
2nd Century
AD
2nd Century
AD
Imperial
Imperial
1st-2nd
Century AD
2nd Century
AD
2nd Century
AD
2nd Century
AD
2nd Century
AD
2nd Century
AD
2nd Century
AD
Imperial
3rd Century AD
Mitchell, 5
Mitchell, 6
Mitchell, 7
Mitchell, 9
Mitchell, 1
Mitchell, 2
Mitchell, 3
Mitchell, 21
Mitchell, 8
Mitchell, 31
Mitchell, 25
Mitchell, 26
Mitchell, 27
Mitchell, 28
Mitchell, 29
Mitchell, 30
Mitchell, 24
Mitchell, 126
Mitchell, 161
3rd Century AD
Imperial
Imperial
Imperial
1st-2nd
Century AD
2nd-3rd Century
AD
3rd Century AD
Imperial
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Imperial
2nd Century
AD
2nd-3rd Century
AD
3rd Century AD
159
160
162
32
Mitchell, 125
SEG XLVI,
1482
Mitchell, 237
Mitchell, 236
SEG LII, 1458
SEG XLVIII,
1595
SEG LII, 1431
Mitchell, 232
Mitchell, 234
Mitchell, 233
Lycia
Lydia
Patara
Bagis
prayer
prayer
Lydia
Bagis (Aktas)
prayer
Lydia
Glde (Kula)
prayer
Lydia
Hierocaesarea
Hierocaesarea
(Saricam)
Hierocaesarea
(Teyenli)
prayer
Lydia
Maeonia
prayer
Lydia
Maeonia (Kula)
prayer
Lydia
Philadelphia
prayer
Lydia
Philadelphia?
dedication
242-243 AD
Lydia
Saittai (Borlu)
dedication
Lydia
Silandus
dedication
Lydia
Silandus
dedication
3rd Century AD
2nd-3rd Century
AD
2nd-3rd Century
AD
Lydia
Thyaera (lower
Caystrus valley)
dedication
Lydia
Thyateira
prayer
Lydia
Thyateira
prayer
Lydia
Thyateira
prayer
Lydia
Thyateira
dedication
Imperial
Lydia
Thyateira
dedication
Imperial
Macedonia
Amphipolis
dedication
Macedonia
Macedonia
Antigoneia
Belbendos
dedication
dedication
Macedonia
Beroia
dedication
Macedonia
Beroia
dedication
Macedonia
Macedonia
Beroia
Beroia
prayer
dedication
1st-2nd
Century AD
1st Century BC
Imperial
1st-2nd
Century AD
2nd-3rd Century
AD
236 AD
Imperial
Macedonia
Beroia
dedication
Macedonia
Dion
dedication
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Dion
Dion
Dion
Drenovo
Edessa
dedication
dedication
dedication
dedication
dedication
Lydia
Lydia
dedication
prayer
353
Imperial
165/6 AD
2nd-3rd Century
AD
2nd-3rd Century
AD
Imperial
1st-2nd
Century AD
Mitchell, 235
Mitchell, 163
3rd Century AD
Mitchell, 170
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
172 AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd Century
AD
Imperial
Imperial
Imperial
200-250
1st Century BC
Mitchell, 164
Mitchell, 167
Mitchell, 168
Mitchell, 169
Mitchell, 165
Mitchell, 166
Mitchell, 171
SEG XLVIII,
1427
Mitchell, 172
Mitchell, 173
Mitchell, 174
Mitchell, 175
Mitchell, 176
Mitchell, 177
Mitchell, 178
SEG XLIX,
1708
SEG XLIX,
1709
SEG XLVII,
878
SEG XLVI, 726
SEG XLVI, 728
Mitchell, 37
Mitchell, 36
Mitchell, 35
Mitchell, 34
SEG XLVIII,
736
SEG LIII, 597
SEG LIII, 598
SEG LIII, 599
SEG LIII, 600
SEG XLVI, 743
Mitchell, 38
2nd Century
AD
51 AD
Hellenistic
Imperial
Imperial
1st-2nd
Century AD
Imperial
Imperial
Imperial
Imperial
Imperial
Imperial
Imperial
2nd-3rd Century
AD
2nd Century
AD
250 AD
154 or 270 AD
2nd-3rd Century
AD
1st Century AD
1st-2nd
Century AD
1st-2nd
Century AD
2nd Century
AD
Macedonia
Edessa
dedication
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Macedonia
Edessa
Edessa
Edessa
Elymia
Kerdylion
(Amphipolis)
Kozani (Aiani)
Kozani (Ano Komi)
Kozani (Malei)
Kozani (Malei)
Kozani (Malei)
Kozani (Malei)
Kozani (Malei)
dedication
dedication
prayer
prayer
thanksgivin
g
prayer
dedication
dedication
dedication
dedication
prayer
prayer
Macedonia
Kyrros
dedication
Macedonia
Pella
dedication
Macedonia
Macedonia
Pydna
Serrai (Verge)
dedication
dedication
Macedonia
Serrai (Verge)
dedication
Macedonia
Thessalonica
dedication
Macedonia
Thessalonica
dedication
Macedonia
Thessalonica
dedication
Macedonia
Thessalonica
prayer
Macedonia
Thessalonica
thanksgivin
g
74-5 AD
Mitchell, 55
Macedonia
Thessalonica
dedication
Imperial
SEG XLVII,
963
Macedonia
Thessalonica?
Macedonia
Moesia
Inferior
Moesia
Inferior
Moesia
Inferior
Trebeni
building
dedication
prayer
thanksgivin
g
2nd-3rd Century
AD
Imperial
2nd-3rd Century
AD
2nd-1st
Century BC
Macedonia
Anchialis
Odessus?
prayer
Tomis
thanksgivin
g
Mysia
Apollonia on the
Rhyndacus
dedication
Mysia
Cyzicus
Mysia
Mysia
Cyzicus
Cyzicus
Mysia
Hadriani
Mysia
Mysia
Mysia
Miletupolis
(Karacabey)
Pergamum
Pergamum
thanksgivin
g
prayer
dedication
funerary
epigram
Imperial
2nd Century
AD
1st-2nd
Century AD
Imperial
Imperial
Mitchell, 39
SEG XLVI, 744
Mitchell, 41
Mitchell, 40
Mitchell, 42
Mitchell, 43
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Mitchell,
49
50
44
45
46
47
48
4th Century AD
Mitchell, 184
dedication
1st Century AD
Mitchell, 185
prayer
prayer
1st Century AD
1st-2nd
Mitchell, 186
Mitchell, 187
354
Mysia
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
N. Shore
Black Sea
Pergamum
Gorgippia
Gorgippia
Gorgippia
Gorgippia
dedication
thanksgivin
g
manumissi
on
manumissi
on
manumissi
on
Century AD
2nd Century
AD
Mitchell, 188
1st Century AD
Mitchell, 84
1st Century AD
Mitchell, 87
AD 41
Mitchell, 85
AD 67
Mitchell, 86
Gorgippia
list
Imperial
Mitchell, 83
Panticipaeum
building
dedication
306 AD
Mitchell, 88
dedication
1st-2nd
Century AD
Mitchell, 104
Tanais
prayer
156 AD
Mitchell, 90
Tanais
prayer
212-29 AD
Mitchell, 100
Tanais
dedication
212-29 AD
Mitchell, 96
Tanais
dedication
220 AD
Mitchell, 93
Tanais
dedication
220-240 AD
Mitchell, 101
Tanais
dedication
225 AD
Mitchell, 94
Tanais
dedication
225 AD
Mitchell, 95
Tanais
dedication
228 AD
Mitchell, 97
Tanais
dedication
228 AD
Mitchell, 98
Tanais
prayer
230 AD
Mitchell, 99
Tanais
prayer
244 AD
Mitchell, 102
Tanais
prayer
3rd Century AD
Mitchell, 103
Tanais
dedication
c. 200 AD
Mitchell, 92
Tanais
dedication
mid 2nd
Century AD
Mitchell, 91
Tanais
prayer
pre 156 AD
Mitchell, 89
Palaestina
Negev
dedication
Palaestina
Negev
dedication
Pamphylia
Perge
dedication
Paphlagonia
Paphlagonia
Amastris
Amastris
Paphlagonia
Amastris
prayer
dedication
votive
epigram
355
nd
rd
2 -3 Century
AD
4th Century AD
Mitchell, 280
3rd Century AD
45 AD
Mitchell, 281
SEG XLIX,
1886
Mitchell, 196
Mitchell, 195
Imperial
SEG L, 1225
Paphlagonia
Hadrianopolis
thanksgivin
g
Paphlagonia
Sinope
prayer
Paphlagonia
Sinope
dedication
Paphlagonia
Paphlagonia
Phoenicia
Phoenicia
Phoenicia
Phoenicia
Sinope
Tieum
Berytus
Berytus
Byblos
Byblos
prayer
dedication
votive
votive
dedication
dedication
Phrygia
Acmonia
prayer
Phrygia
Phrygia
Acmonia
Acmonia
dedication
gravestone
Phrygia
Aezani
prayer
Phrygia
Phrygia
Phrygia
Phrygia
Phrygia
Phrygia
Phrygia
Aezani
Aezani
Aezani
Aezani
Aezani
Apamea
Arslanapa
Phrygia
Cotiaeum
Phrygia
Phrygia
Dorylaeum
Laodicea
prayer
offering
prayer
prayer
prayer
prayer
prayer
building
dedication
prayer
prayer
Phrygia
Nacolea
prayer
Phrygia
Nacolea
prayer
Phrygia
Phrygia
Phrygia
Nacolea
Synaus
Synaus
prayer
prayer
prayer
Phrygia
Synaus
prayer
Phrygia
Synaus
prayer
Phrygia
Tiberiopolis
dedication
Phrygia
Tiberiopolis
prayer
Pisidia
Andeda
dedication
Pisidia
Sagalassos
prayer
Pisidia
Sibidunda
dedication
Pisidia
Termessus
dedication
Pontus
Amaseia
dedication
SEG XLVI,
1617
Pontus
Sebastopolis
prayer
2nd-3rd Century
AD
Mitchell, 193
356
3rd Century AD
1st-2nd
Century AD
2nd-3rd Century
AD
Imperial
Imperial
Imperial
Imperial
Imperial
2nd-3rd Century
AD
3rd Century AD
3rd Century AD
2nd-3rd Century
AD
257-8 AD
3rd Century AD
Imperial
Imperial
Imperial
3rd Century AD
253-4 AD
Mitchell, 197
Mitchell, 200
Mitchell, 198
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Mitchell,
199
201
266
267
269
268
Mitchell, 206
Mitchell, 205
Mitchell, 207
Mitchell, 208
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Mitchell,
213
209
210
211
212
214
227
308-9 AD
Mitchell, 215
3rd Century AD
Imperial
2nd-3rd Century
AD
2nd-3rd Century
AD
3rd Century AD
211-2 AD
221-2 AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd-3rd Century
AD
245-6 AD
2nd-3rd Century
AD
2nd-3rd Century
AD
2nd Century
AD
2nd Century
AD
Mitchell, 216
Mitchell, 217
Mitchell, 219
Mitchell, 220
Mitchell, 218
Mitchell, 224
Mitchell, 222
Mitchell, 221
Mitchell, 223
Mitchell, 225
Mitchell, 226
Mitchell, 228
Mitchell, 229
Mitchell, 230
Mitchell, 231
Pontus
Sinope
dedication
Pontus
Trapezus
between Palmyra &
Edessa
2nd Century
AD
-
prayer
114 AD
Syria
Palmyra
prayer
Syria
Syria
Syria
Syria
Palmyra
Palmyra
Palmyra
Palmyra
dedication
dedication
prayer
prayer
1st-2nd
Century AD
162-3 AD
179 AD
233 AD
3rd Century AD
Syria
Palmyra
dedication
3rd Century AD
Syria
Palmyra
Imperial
Syria
Palmyra
Imperial
Mitchell, 278
Syria
Palmyra
dedication
thanksgivin
g
dedication
Mitchell, 273
Mitchell, 274
Mitchell, 275
Mitchell, 276
SEG XLVII,
1939
Mitchell, 271
Syria
Palmyra
dedication
Syria
Syria
Thessaly
Thessaly
Sahin
south of Damascus
Azoros Elassonas
Gonnoi
dedication
dedication
dedication
dedication
Thessaly
Phthiotic Thebes
dedication
Thracia
Thracia
Thracia
Byzantion
Kavalla
Kavalla
dedication
dedication
dedication
Thracia
Pautalia (Zelenigrad)
dedication
Thracia
Perinthus
dedication
260-1 AD
Imperial
1st Century BC
Imperial
2nd Century
AD
36-48 AD
Imperial
2nd-3rd Century
AD
Imperial
Thracia
Perinthus
dedication
Imperial
dedication
Imperial
Mitchell, 64
dedication
Imperial
Mitchell, 65
dedication
Imperial
Mitchell, 66
dedication
Imperial
Mitchell, 67
prayer
dedication
dedication
dedication
thanksgivin
g
dedication
thanksgivin
g
Imperial
25 AD
Imperial
Imperial
Mitchell,
Mitchell,
Mitchell,
Mitchell,
Imperial
Mitchell, 71
Imperial
Mitchell, 72
Imperial
Mitchell, 73
Syria
Thracia
Thracia
Thracia
Thracia
Perinthus or
Selymbria
Philippopolis
Philippopolis
(Asenovgrad)
Philippopolis
(Asenovgrad)
Pirot, Serbia
Selymbria
Serdica
Serdica
Thracia
Serdica
Thracia
Serdica
Thracia
Serdica
Thracia
Serdica (Gormasovo)
prayer
1st-2nd
Century AD
Mitchell, 74
Troas
Alexandria Troas
thanksgivin
g
Imperial
Mitchell, 179
Thracia
Thracia
Thracia
Thracia
357
75
68
69
70
358
Bibliography
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Frey, J. -B., Corpus Inscriptionum Judaicarum I, Rome: Pontificio istituto
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Hrig, M., and E. Schwertheim, Corpus Cultus Iovis Dolicheni (CCID),
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Lderitz, G., Corpus jdischer Zeugnisse aus der Cyrenaika,
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Noy, D., Panayotov, A., Bloedhorn, H., (eds.), Inscriptiones Judaicae
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