Latin Epigraphy

The Economy of Endowments: the case of Roman associations,” In Koenraad Verboven, Katelijn Vandorpe and Véronique Chankowski-Sable (eds.), ‘Pistoi dia tèn technèn’. Bankers, loans and archives in the Ancient World. Studies in honour of Raymond Bogaert, Studia Hellenistica 44. Leuven, Peeters, 2008: 231-256. For reviews of the book, see, e.g., Bryn Mawr Classical Review 2010.05.02.

The symposium “The found Christ” took place in Cervignano del Friuli (Udine) on Saturday, December 3, 2005, within the homonymous multi-year project (coord. scient. S. Blason Scarel and P. Casadio) dedicated to the rediscovery of the "Christ of the Countess", a colossal medieval wooden crucifix preserved in the chapel of St. Cross, the gentilitial oratory of the villa Bresciani in Cervignano. The Conference Proceedings are published two years later, enriched by further updates: in the volume the author outlines – for the first time – the history of the residence founded by the noble Bresciani family in Cervignano (the precious 'background' of the ancient sculpture) and he describes the different buildings, the dependencies and the furnishings including his famous 'guest', suggesting again the proposal that he already put forth at the symposium: that it is to be identified with the "Christ of St. Felix", a gigantic wooden crucifix seen in 1570 by the apostolic visitor Bartolomeo of Porcia & Brugnera inside the Basilica of Sts. Felix e Fortunate in Aquileia, at that time still raised although no more flourishing

Sabato 3 dicembre 2005 a Cervignano si svolse il convegno “Il Cristo ritrovato”, nell’ambito dell’omonimo progetto pluriennale (coordinamento scientifico: S. Blason Scarel - P. Casadio) dedicato alla riscoperta del “Cristo della Contessa”, il colossale crocifisso ligneo medievale conservato nella cappella di S. Croce, l’oratorio gentilizio della villa Bresciani a Cervignano. A due anni di distanza vede la luce il volume degli atti – arricchito da ulteriori aggiornamenti – al cui interno l’autore per la prima volta delinea le vicende storiche della dimora cervignanese fatta costruire dalla nobile famiglia Bresciani (il prezioso ‘sfondo’ dell’antica scultura) e ne descrive i diversi fabbricati, le pertinenze e l’arredo compreso il suo celebre ‘ospite’, riproponendo la proposta già avanzata durante il convegno: che esso sia da identificare con il “Cristo di San Felice”, il gigantesco crocifisso in legno visto dal visitatore apostolico Bartolomeo di Porcia e Brugnera nel 1570 all’interno della basilica aquileiese dei Santi Felice e Fortunato, all’epoca non più fiorente ma ancora in alzato

INTRODUZIONE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Per una storia dei collegi professionali romani

LA BASE SOCIALE DI SOCIETÀ E COLLEGI . . . . . . . . . . . . . . . . . . . . . . . . 9
Economia e lavoro: il punto di vista aristocratico. Mercanti su vasta scala, armatori e publicani.
Artigiani, piccoli commercianti e funzionari di basso rango. Schiavi e mercennarii.

IL RAPPORTO TRA STATO ROMANO E ASSOCIAZIONI . . . . . . . . . . . . . 24
Le origini. L’età repubblicana. I collegi “politici” tardo-repubblicani. Autorizzazione e controllo statale durante l’impero. Il servizio pubblico dei collegi in età tardo-antica. Gli scioperi e le rivolte.

SACRO E PROFANO. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
Attività religiosa e attività commerciale. Collegi semi-ufficiali e para-religiosi. I collegi di
mutua assistenza e quelli rurali. I tre collegi principali: fabri, centonarii e dendrophori.

LA GESTIONE E LE ATTIVITÀ. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
L’organizzazione e la gerarchia interna. I patroni. Le attività pubbliche, civili e religiose.
Obblighi e privilegi: munus e immunitas. La cassa comune, l’amministrazione e le rendite.
Le sedi e le attività private.

NOTE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103

ABBREVIAZIONI BIBLIOGRAFICHE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108

BIBLIOGRAFIA. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109

AVVERTENZA: Sulla base della normativa in materia di diritti d’autore, oltre che di una norma etica fondamentale, non è concesso utilizzare questo testo illustrato in qualsiasi forma – copia, citazione, riassunto etc. – senza menzionare la fonte.

WARNING: Under copyright law, as well as a fundamental norm of ethics, any use of this published paper – copy, citation, abridged version etc. – is not authorised without mentioning the source.

The Story of Garum recounts the convoluted journey of that notorious Roman fish sauce, known as garum, from a smelly Greek fish paste to an expensive luxury at the heart of Roman cuisine and back to obscurity as the Roman empire declines. This book is a unique attempt to meld the very disparate disciplines of ancient history, classical literature, archaeology, zooarchaeology, experimental archaeology, ethnographic studies and modern sciences to illuminate this little understood commodity. Currently Roman fish sauce has many identities depending on which discipline engages with it, in what era and at what level. These identities are often contradictory and confused and as yet no one has attempted a holistic approach where fish sauce has been given centre stage. Roman fish sauce, along with oil and wine, formed a triad of commodities which dominated Mediterranean trade and while oil and wine can be understood, fish sauce was until now a mystery. Students and specialists in the archaeology of ancient Mediterranean trade whether through amphora studies, shipwrecks or zooarchaeology will find this invaluable. Scholars of ancient history and classics wishing to understand the nuances of Roman dining literature and the wider food history discipline will also benefit from this volume. Sally Grainger is an independent scholar with degrees in ancient history and archaeology. She is a food historian, chef and experimental archaeologist. She has worked with many university institutions and museums helping to interpret the foodways of ancient societies. She has published widely in food history, and jointly with Andrew Dalby she wrote the acclaimed Classical Cook Book, and with her husband Dr Christopher Grocock she edited and translated the recipe text known as Apicius. She continues to collaborate with archaeologist in research into the various ways in which ancient fish sauces were made, traded and consumed.

THE CULT OF DIONYSOS IN ASIA MINOR
IN THE ROMAN IMPERIAL AGE

Making his presence, which can be traced long before the Archaic Age, deeply felt mainly in Hellas, Asia Minor and then in Rome throughout the ancient world, Dionysos, depending on the place and time, appears before us sometimes as a god of grape-wine, sometimes as a god of theatre and acting arts and sometimes as a religious power shaped according to the local needs, however, he has generally been a god of nature representing the fertility and abundance. According to the inscriptions, Dionysos was mentioned with many epithetons in Asia Minor of the Roman Imperial Age, and that he was a god of nature bringing abundance-fertility and his many other features can be observed by these epithetons. Depending on the long stated customs, the cult of Dionysos in Asia Minor survived throughout the Roman Imperial Age (especially in the II-III. Century A.D. with festivals, cult associations and structuring, artists (musicians, players, dancers) that served his cult. According to the written records, festivals such as Dionysia, Lēnaia, Anthestēria, Trietēris organized in the name of Dionysos were celebrated. Dance, music and play competitions were made in these festivals maintained by the rich citizens or directors and not commonly known cult rituals were performed. Besides the associations of synodos artists called by different names in different times in the large cities of the west, cult associations broad in scope such as thiasos, speira or cult member groups with large audience in various names were active both in worshipping and these festivals. In order to achieve this, undoubtedly, both artist associations and cult associations had to have a well organized governing structure. Names were given to the cult members according to the task taken. These members also had to pay a membership fee in order to be a member or to continue to be one. Actually, these fees were as important as the epimeletes in the mainta-nance of these associations. In addition, they were supported both mate-rially and spiritually by the Roman emperors or provincial governors. Although the paganic religious activities in the lands of Asia Minor under the control of Rome were left to the free will of the cities, they would not be strong without the respect shown for the cults of the emperors, emperor and the Roman goddess (Dea Roma). The worshipping of Dionysos could only develop with the close relations with the emperors and the Roman Empire. Correspondingly, supporting a paganic cult significant for the people, the Roman Empire gained the sympathy of the people and also kept them loyal to Rome. The deification of the Roman emperors began with General Marcus Antonius, who was wellcomed as “New Dionysos” on his arrival to Ephesos, and continued in the Roman Imperial Age. During this period the associations in Anazarbos, Ankyra, Ephesos, Teōs, Aphrodisias and Sardeis characterised Emperor Hadrianus, Commodus and Caracalla by this epitheton. Thus, they deified them by considering them equal with Dionysos. Dionysos also had common worship with imperial or Dea Roma cult besides the common paganic worship of Zeus and Dēmētēr. Like all other paganic religions, the cult of Dionysos broke down with the strengthening Christianity with which it had opposite doctrines and finally with the acceptance of Christianity as the official religion of the state. However, many features of the Dionysos cult continued to exist in Asia Minor both in Christian features and local cultures and traditions. Today it still continues this effect.

Arkaik Çağ’dan çok daha eskilere götürebildiğimiz varlığını, coğrafi olarak başta Hellas, Küçükasya ve sonraları Roma olmak üzere tüm Antik Çağ coğrafyasında etkin bir şekilde hissettiren Dionysos, yer ve zaman farkına bağlı olarak, bazı yerlerde üzüm-şarap tanrısı, bazılarında tiyatro ve sahne sanatlarının tanrısı, bazılarında ise yerel ihtiyaçlar doğrultusunda şekillendirilmiş dinsel bir güç olarak karşımıza çıkmıştır. Ama genel olarak bereket ve bolluğu temsil eden bir doğa tanrısı kimliğine sahip olmuştur. Yazıtlardan anlaşıldığına göre Roma İmparatorluk Çağı Küçükasyası’ nda birçok epitheton ile anılan Dionysos’un, bolluk-bereket getiren bir doğa tanrısı olduğu ve diğer başka özellikleri gene bu epitheton’larından anlaşılmaktadır. Küçükasya’daki Dionysos kültü Roma İmparatorluk Çağı boyunca (bilhassa M.S. II-III. yüzyılarda), öncesinden gelen bir geleneğe bağlı olarak şenlikleri, kült dernekleri ve yapılanması, kültüne hizmet eden sanatçıları (müzisyenler, oyuncular, dansçılar) ile varlığını sürdürmüştür. Yazılı belgelerden bu dönemde büyük ve zengin kentlerde hâlâ Dionysia, Lēnaia, Anthestēria, Trietēris gibi Dionysos adına tertiplenen şenliklerin kutlandığını; masrafları, epimeletes olarak bildiğimiz kentin zengin vatandaşları ya da yöneticileri tarafından karşılanan bu şenliklerde külte ilişkin dans, müzik ve oyun yarışmaların yapıldığını ve herkesçe bilinmeyen kült ritüellerinin uygulandığını öğrenmekteyiz. Bilhassa batı kesimlerdeki büyük kentlerdeki, farklı dönemlerde farklı isimlerle anılan synodos sanatçı derneklerinin yanında thiasos, speira gibi daha geniş kapsamlı kült dernekleri ya da en yaygını mystai olan çeşitli adlar altında toplanan geniş kitleli kült üye grupları hem tapınımda, hem de bu şenliklerde aktif olmuşlardır. Şüphesiz ki bunu gerçekleştirebilmek adına gerek sanatçı dernekleri gerekse kült dernekleri, iyi organize olmuş bir idari yapılanmaya sahip olmak durumundaydı. Bu derneklerde üstlendikleri görevlere göre adlandırılan kült üyelerinin, üye olabilmeleri veya üyeliklerini sürdü-rebilmeleri için ödemek zorunda oldukları aidatlar da vardı. Esasen bu derneklerin finansmanının karşılanmasında bu aidatlar, en az epimeletes’ ler kadar önemliydi. Ayrıca Roma imparatorlarının ya da eyalet yöneticilerinin hem manevi hem de maddi desteğini alıyorlardı. Zira bu dönemde Roma egemenliği altında bulunan Küçükasya topraklarındaki pagan dinsel yaşam her ne kadar kentlerin özgür iradesine bırakılmışsa da, imparatorlara, imparator ve Roma Tanrıçası (Dea Roma) kültüne gösterilen saygı olmaksızın güçlü kalamazdı. Küçükasya Dionysos tapınımı da, tamamıyla imparatorlar ve Roma İmparatorluğu ile kurulan güçlü bağlar sayesinde gelişebilmiştir. Bununla paralel olarak da Roma İmparatorluğu, halk için önemli olan pagan bir kültü destekleyerek, hem halkın sempatisini kazanmakta, hem de böylece onların Roma’ya olan bağlılığını sürdürmek amacını gütmekteydi. General Marcus Antonius’un Ephesos’a gelişinde “Yeni Dionysos” olarak karşılanmasıyla başlayan Romalı devlet adamlarını tanrılaştırma geleneği, Roma İmparatorluk Çağı’nda da sürmüş; bu dönemde özellikle Anazarbos, Ankyra, Ephesos, Teōs, Aphrodisias ve Sardeis’teki dernekler, İmparator Hadrianus, Commodus ve Caracalla’yı bu sıfatla nitelendirmişler, böylece onları Dionysos ile bir tutarak tanrılaştırmışlardır. İmparatorluk veya Dea Roma kültü ile ortak tapınımı da görülen Dionysos’un Zeus ve Dēmētēr gibi pagan tanrı-tanrıçalarla da ortak tapınımı söz konusudur. Diğer pagan dinler gibi Dionysos kültünün yıkımı da, öğretilerinin birbirine tamamen ters düştüğü Hıristiyanlık dininin güçlenmesiyle ve nihayetinde M.S. 391’de imparatorluğun resmî dini olmasıyla gerçekleşmiştir. Ancak Dionysos kültünün birçok unsuru, Küçükasya topraklarında, gerek Hıristiyanlık unsurlarında gerekse halk kültür ve geleneklerinde yaşamaya devam etmiştir. Bugün de bu etkisini göstermeye devam etmektedir."

SEG 60-1998. Religion. Dionysos: his cult in Asia Minor, Imperial period:
On the basis of archaeological, numismatic, and (mainly) epigraphic attestations, B.Öztürk,Roma imparatorluk çağı Küçükasaysı’nda Dionysos kültü (Istanbul 2010), studies the cult ofΔιόνυσος in Roman Asia Minor. After general remarks about the god, he presents a geographically arranged catalogue of the relevant inscriptions with brief comments (ph. of some texts). On 196-209, Ö. provides a register with explanations of the most important terms found in the inscriptions, and on 210/211 a list of epithets.

I membri del collegio di Nemesiaci oggetti di richiamo imperiale in un
provvedimento del 412 nel Codice Teodosiano sono figure di controversa interpretazione nella storia degli studi. Per comprendere le attività da essi svolte e come queste potessero configurarsi come un servizio pubblico, si analizzano gli aspetti del culto di Nemesi in età imperiale e in particolar modo il collegamento della dea con gli spettacoli anfiteatrali. Si esaminano poi le poche testimonianze epigrafiche e letterarie relative ai Nemesiaci e il loro frequente collegamento con Diana e la caccia. Infine, si propone di leggere il provvedimento sui Nemesiaci nel quadro della politica imperiale di controllo dei giochi pubblici tra IV e V secolo d.C.

Resumen
La presente investigación tiene por fin dar aproximaciones hacia el concepto de prostitución, prostituto y prostituta en el mundo grecorromano, considerando los distintos significados que le fueron otorgados, así como también la visión de varias fuentes frente al tema. Es un estudio comprensivo de los conceptos y las diversificaciones eufemísticas y disfemísticas que les fueron otorgadas a las personas que realizaban actos sexuales. Los resultados son una apertura a la discusión y al debate sobre la prostitución y quienes ejercían dichos actos, así como también una profundización a una realidad social vivida en el mundo grecorromano.

Abstract
The aim of this research is to get closer to the notion of prostitution, male prostitute, and female prostitute in the Greco-Roman world, considering the different meanings that were given to these words, and also the vision of many sources related to the topic. It is a comprehensive study about concepts and euphemistic and disfemistic diversifications, which were given to the people who practiced sexual relationships. The results are an opening to discussion and debate about prostitution and who practiced these acts, just like a deepening to a social reality lived in the Greco-Roman world.


Resumo
O presente estudo tem a finalidade de aproximar-se do conceito de prostituição, prostituto e prostituta no mundo greco-romano, considerando os diferentes significados que lhe foram outorgados, bem como a visão de várias fontes em relação ao tema. É um estudo abrangente dos conceitos e das diversificações eufemísticas e disfemísticas que lhe foram outorgadas às pessoas que realizavam atos sexuais. Os resultados são uma abertura à discussão e ao debate sobre a prostituição e àquelas pessoas que exerciam tais atos, bem como um aprofundamento a uma realidade social vivida no mundo greco-romano.


Résumé
La recherche suivante a par objet donner des approches vers l’idée de prostitution, prostitué et prostituée dans monde gréco-romain, en considérant les différents significations qu’on donné à ces paroles, et aussi la vision de beaucoup de sources relatives au sujet. C’est une etude comprehensive sur des idées et les diversifications euphémistiques et disfemístiques, lesquelles ont été donnés aux personnes qui pratiquaient des rapports sexuels. Les résultats sont une ouverture à la discussion et au débat sur la prostitution et qui pratiquaient ces actes, ainsi qu’ approfondir dans une réalité sociale vécue dans le monde gréco-romain.

An analysis of the lexical choices between words with close or similar meanings in Latin epig-raphy is one way to understand lexical variation in the language. This study focuses on formal, semantic and other reasons for the use of the words maritus, mariti (m.) and marita, maritae (f.) and their distribution in time and space in Latin epigraphy. This will allow us to better understand the relation between the juridical sense of these words and their usage in other contexts, such as poetry. This analysis of the use of maritus/marita can help us to understand semantic changes in Latin and the lexical change of the words, for instance their change into onomastic elements such as the name Marita. Also of interest is how the distribution of these words in epigraphic texts relates to the Romance languages, such as Portuguese, in which the masculine form maritus has been preserved but the feminine marita has been left behind. In this paper I approach variation in Latin through the analysi...

The EPNet project aims to examine the framework of the Roman economic organisation and its networks by analysing epigraphical data from amphorae. This aim is to be realised through complex network analysis, model building and computer simulation. The objective is to create an experimental laboratory for the exploration, validation and refutation of historical theories, and the formulation of new ones.

The Latin language found on the mo-n umen ts of the Roman Empire is an important source for the reconstruction ofVulgar Latin. The errors encountered do not only reflect the stonecutters' Jack of skill but often indicate the development of the language. One of the phonetic peculiarities ofVulgar Latin is the hesitation between the letters band v, resultingfrom the developmen:ts in articulation. This phonetic phenomenon is evidenced by three inscriptions from the area of the municipium Celeia, which speli the word vivus as vibus.

This paper examines the performance dynamics of onstage texts in Plautus’ comedies. Examples of rare “epigraphic texts” are compared with the more common motif of in-play “perishable texts.” The perishable type were performed by actors as though varbatim, and transmit novel information to the audience. In contrast, epigraphic texts are paraphrased, and so require specific knowledge. Each kind of text thus does different dramatic work. The difference originates in the different material “entanglements” of each medium in the lives of ancient Italians. Therefore Plautus’ audiences understood comic theater through its extra-textual elements as much as through “the text” as we have it. To understand Roman comedy, scholars must also account for how ancient objects were entangled in Roman culture.

Autorica analizira natpis Obliti privatorum publica curate iz Kneževa dvora u Dubrovniku. Donosi osnovne koordinate za njegovu dataciju, raščlanjuje poruku u kontekstu dubrovačke političke epigrafike, te upozorava na dosad nepoznati natpis iz dvornice Malog vijeća. Razmatra maksimu kao temu i topos, prisutnu u nizu filozofskih djela, političkih govora i propovijedi, od antike (Platona i Cicerona) do prosvjetiteljstva, posebno prateći njihovu recepciju i preradbu u dubrovačkoj sredini. Na temelju istovjetnih natpisa iz vijećnice u Baselu (Holbein ml., 1521/2.) i talijanskog sela Lustrole (1690.), zaključuje da ta politička maksima nije sročena u Dubrovniku, već je vjerojatno preuzeta iz nekog popularnog florilegija.

*Click on "files" for a searchable preview of the book & the OPEN ACCESS Companion Website with case studies, slides + further reading.
This new edition includes updated and revised materials designed to develop analytical skills in literary and material evidence, evoking themes that resonate in both ancient and modern societies: fake news, class struggles, urbanization, concepts of race and gender, imperialism, constitutional power and religious intolerance. The fourth edition incorporates a number of new features and evolving fields:

A new chapter on provinces, provincial administration and acculturation in the Roman Empire.
An extended chapter on Christianity and Rome’s legacy with new case studies in the reception of Roman culture.
An extended chapter on Roman society and daily life, including recent scholarship on gender and race in the ancient world.
Integrated use of text and material evidence which is designed to develop analytical skills in critical source assessment.

Sarkophag, um 300 n. Chr. Inschrift AE 1996,1095=AE1999,1086; EDCS-03000646: Callosiae Clamosae co(n)i/ugi carissimae quae vexit / annis XXVIIII et m(ensibus) V d(iebus) n(umero) XVIIII / cui Fl(avius) A[---] v(ir) p(erfectissimus) p(rae)p(ositus) v/inorum coniux eius faci/undum curavit.

Se ofrece una nueva reimpresión con una nota inicial de la reconstruction del Edicto Perpetuo propuesta por el gran romanista alemán Adolf August Friedrich Rudorff. Aunque superada por la reconstrucción de Otto Lenel, esta de Rudorff todavía tiene vigencia, por ser mas intuitiva y a veces mas acertada que la propuesta por  Lenel. Es, pues, de consulta obligada para todos los estudiosos del edicto del Pretor.

Se presenta una inscripción funeraria procedente del distrito minero de Almadén, con un nuevo cognomen greco-latino (Atota de Ἀτώτας) y perteneciente seguramente a una liberta. La adopción de nombres griegos para esclavos y libertos se trata de un fenómeno bien extendido por todo el Imperio. Las últimas investigaciones tienden a relativizar dicho fenómeno como prueba del origen real del personaje, de ahí que algunos no sean gentilicios reales y sean en realidad una simple moda de la época, especialmente a partir del último cuarto del siglo II d.C., por parte de los propietarios.

El presente artículo resume los objetivos y principales resultados de la investigación que desarrollamos en nuestra tesis doctoral, Estudio de la mujer a través de los epitafios. Rituales y honores funerarios en la Colonia Tárraco. En ella nos propusimos hacer una revisión de las inscripciones funerarias que recibieron las mujeres de la Tarragona
romana y el "ager tarraconensis", ofreciendo un detallado análisis del patrón de conmemoración fúnebre en el ámbito femenino.

Epigraphy is, in its essence, an act of writing, which implies the use of a specific alphabet and a codified language. The language of Latin inscriptions is often expressed in standard formulas, but it also shows different registers and variations owing to the communication goals of different epigraphic categories as well as to chronological and sociological variables Most of these aspects of the Latin Language do not emerge from the corpus of literary texts. Epigraphy thus represents an invaluable source for our knowledge of the evolutionary history, internal diversifications and the spoken dimension of Latin, an ancient corpus-based language. At the same time, philological knowledge plays a fundamental role in the editing of epigraphic texts This International Summer School aims to develop an awareness of the potential of the epigraphical evidence for philological and linguistic studies, without disregarding the archaeological and historical dimensions of inscriptions in light of sociolinguistic investigations. It provides participants with a basic knowledge in Latin Epigraphy and the main theoretical, methodological and practical tools for linguistic and philological research through epigraphic materials