Academic literature on the topic 'Votive inscriptions'
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Journal articles on the topic "Votive inscriptions"
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Nenci, Nicola. "THE VOTIVE OF AIGLATAS, SPARTAN RUNNER. OLD EVIDENCE, NEW KNOWLEDGE." Annual of the British School at Athens 113 (May 21, 2018): 251–78. http://dx.doi.org/10.1017/s0068245418000023.
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Much of what we know about ancient Sparta is based upon inscriptions. Extant inscribed objects are often left idle in storerooms, treated summarily, with modern scholars reliant upon dated epigraphical publications which focus mainly only on the texts of the inscriptions. However, the study of objects bearing inscribed texts together with their inscriptions can yield information that challenges what we suppose we know about ancient Sparta.This article analyses a Late Archaic inscribed stele from Sparta, bearing a dedication to Karneios by Aiglatas for his athletic victories. The stele has been used as evidence for two scholarly claims: that athletic competitions were performed at the Karneia festival, and that Apollo Karneios was represented with ram's horns.Adopting a holistic approach and a comparative methodology, the present study shows that these two modern claims are without foundation. By means of autopsy and comparative analysis, this work proposes a new reading of the inscription and a novel interpretation of Aiglatas’ dedication in its cultural context. In addition, this study does not confirm the existence of gymnastic contests at the Karneia, as claimed by earlier scholars; it argues instead that a torch race may have taken place before sacrifices at the festival. Finally, it is argued that there is no evidence that Apollo Karneios was represented with the ram's horns, which opens up new possibilities for understanding the deity and his religious value within Spartan society.
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Güney, Hale. "The sanctuary of Zeus Sarnendenos and the cult of Zeus in northeastern Phrygia." Anatolian Studies 69 (2019): 155–74. http://dx.doi.org/10.1017/s0066154619000097.
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AbstractThis article presents the discovery of two fragmentary inscriptions which demonstrate the existence of an unknown naos of Zeus Sarnendenos in the northern part of the Choria Considiana, an extensive imperial estate in northeastern Phrygia. It also presents a votive offering to Zeus Sarnendenos and five new votive inscriptions to Zeus Akreinenos found in the village of Kozlu near İkizafer (ancient Akreina?), which was apparently part of another estate, belonging to the Roman senatorial family of the Plancii, situated to the east of the Choria Considiana. These inscriptions were found during the course of an epigraphic survey carried out in 2015 in Mihalıççık, a region located 90km to the northeast of Eskişehir in modern Turkey. The article consists of three main parts. It begins with an introduction to the historical and geographical backgrounds of the survey area; this is followed by a catalogue of inscriptions and, finally, an analysis of the sanctuary of Zeus Sarnendenos and the new votive offerings to Zeus Akreinenos, with reference to other evidence for the cult of Zeus in Phrygia and neighbouring regions. The inscriptions discovered in this area provide new information about the location and dispersal of the cult of Zeus in northeastern Phrygia.
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Amann, Petra. "Women and Votive Inscriptions in Etruscan Epigraphy." Etruscan Studies 22, no. 1-2 (November 5, 2019): 39–64. http://dx.doi.org/10.1515/etst-2019-0003.
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Abstract This paper aims at giving an overview of the quantitative and qualitative dimension of the female element in the field of Etruscan votive inscriptions. It offers a systematic discussion of dedications set by Etruscan women and attested by inscriptions from the Archaic to the Hellenistic period. The study does not focus primarily on religious aspects, but by taking into account the underlying social context it tries to cast some additional light on the role of women in Etruscan society.
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Mitchell, Stephen. "Inscriptions from Melli (Kocaaliler) in Pisidia." Anatolian Studies 53 (December 2003): 139–59. http://dx.doi.org/10.2307/3643092.
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AbstractThis article presents several new inscriptions discovered during the survey of the Pisidian city at Melli directed by Dr Lutgarde Vandeput, and revisions to already published texts. These include several imperial statue bases from the city agora, four texts honouring city patrons, who include a provincial governor and a senior Roman equestrian official from the nearby Pisidian city of Selge, dedications and epitaphs. The most significant discovery is the first identified Greek copy of a votive text to ‘the gods and goddesses’, set up according to the interpretation of a Clarian oracle, which was already known from nine Latin versions. The inscription is associated with a cult room in a domestic building, and may be connected with the worship of theos hypsistos.
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Dvurechenskaya, Nigora D. "Ritual Inscriptions from Uzundara." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 250. http://dx.doi.org/10.31857/s086919080016949-0.
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The paper presents three Greek votive graffiti from the excavations of citadel of Fortress Uzundara (Uzbekistan) and describes their archaeological context. This fortress is located on the North-West Border of Ancient Bactria, and represents the crucial point in the tens–kilometers long borderline fortification system in this area. It is built at altitude of 1700 meters above the sea level. The fortress stands on the narrow (220 meters) neck between the precipitous walls of the natural boundary Kara-Kamar and the canyon Uzundara, and locks the pass for the equestrian troops intent to bypass the borderline wall of Darband in 7 kilometers northward. It consists of the principal rhomboid castle, a detached and adjacent triangular citadel, same sections of the external walls, and of three external towers. The main goal of this fortress was the warning of the sudden attack of nomads from the Karshin steppes. A military garrison was stationed in the Uzundara fortress – a Seleucid frurion in the first quarter of the 3rd century BC. Apparently at this time it consisted of Macedonians and Greeks. This is clearly evidenced by archaeological materials, including epigraphic ones. We analyze three artefacts voted to Demeter of the Mountains and the Borderline, Zeus–Mitra, and Zoroastrian Deity Srosh. The most complete inscription – votive to Demeter – persists on the three fragments of tagora (luterium) which could be used for the ritual ablution. They were founded in different years and in different places around the ovoid cellar on the rocky complex of the citadel Uzundara.
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Fadeyeva, Liudmila V. "VOTIVE PAINTING AS A NARRATIVE ABOUT A MIRACLE." Folklore: structure, typology, semiotics 5, no. 1 (2022): 104–25. http://dx.doi.org/10.28995/2658-5294-2022-5-1-104-125.
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The article deals with votive paintings of the Alpine region. These attractive works of folk art (and the religious culture of the Catholic South of Europe as well) are observed from the point of view of their functional aims as testimonies of a miracle that happened in human life. Votive paintings are interesting first of all as visualized stories, therefore it’s worthy of representing the perspective of the comparison between their narrative strategies and the narrative strategy of folklore legends. The author notes that the inclusion of a special inscription in the first person is optional for the picture. Moreover, Italian masters often use only formal inscriptions; they try to translate their customer’s stories into a drawing completely. However, the examination of some examples which show a parallel transmission of the event via words and images demonstrates remarkable differences in narrative strategies. It is significant that the visualization of a miracle as a divine intervention into the circumstances of a person’s life is mostly a result of the traditional iconography scheme followed by the painter; while the words of the person participating in the event are primarily focused on the reality and tiny details of what happened.
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Depew, Mary. "Reading Greek Prayers." Classical Antiquity 16, no. 2 (October 1, 1997): 229–58. http://dx.doi.org/10.2307/25011064.
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Greek prayers are requests. As such they are speech acts marked off from everyday language by performance conditions on which their effectiveness depends. Inscribed Greek prayers, left in sanctuaries, provide information about these conditions. But inscribed prayers are more than memorials of an original act of praying. When read out loud, they were meant to re-enact and re-perform the prayer to which they refer. Inscriptional and other evidence suggests that eventually inscribed prayers were even meant to be read by the gods to whom they were addressed, who were judged likely to be present in the places where these inscriptions were erected or placed. Votive reliefs are an additional source of information about Greek prayer. They provide visual evidence about the sending of prayers and about their reception by the gods, who are portrayed as attending to the speaker and in that very act, answering his or her prayer. Votive reliefs, that is, are typically representations of successful interchanges with a god, and, as such, are fitting gifts to gods for prayers answered. Like inscribed prayers, subsequent acts of viewing votive reliefs stimulate re-performance of the act of gratitude to which they refer. The gift is on such occasions re-given. A votive relief from the late fourth century B.C.E., now in the Louvre (755), provides visual evidence of these interpretations. In this relief, Hygieia is represented as resting her right hand on a disc or plaque that lies on top of a pillar. I argue that this object is a representation of a votive disc, and that Hygieia's pose signifies acknowledgment of such a gift-offering.
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Milner, N. P., and Martin F. Smith. "New Votive Reliefs from Oinoanda." Anatolian Studies 44 (December 1994): 65–76. http://dx.doi.org/10.2307/3642983.
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The votive reliefs presented here are previously unpublished. No. 3 was discovered by M. F. Smith in 1981, when he was participating in the epigraphical and topographical survey of Oinoanda conducted by the British Institute of Archaeology at Ankara (B.I.A.A.) under the direction of the late Alan S. Hall. The fountain (if that is what it was) bearing four reliefs and inscriptions (no. 4) was also discovered by Smith, who recorded it in 1968 and 1972. The other reliefs (nos. 1 and 2) were seen almost a hundred years ago, in June 1895, by Rudolf Heberdey, whose notes, with a sketch of no. 2, are preserved in his SkizzenbuchLykien III/1895(referred to hereinafter as Heb.) in the archives of the Kleinasiatische Kommission of the Austrian Academy in Vienna. Inaccuracies and omissions in his records suggest that he did not view the reliefs in the most favourable of lights. The two were rediscovered and photographed by Smith in 1968 and re-examined and rephotographed by him in 1972 and 1981.
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Baitinger, Holger. "Votive gifts from Sicily and southern Italy in Olympia and other Greek sanctuaries." Archaeological Reports 62 (November 2016): 111–24. http://dx.doi.org/10.1017/s0570608416000107.
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Votive gifts from Sicily and southern Italy are most prominent among the objects discovered in Greek sanctuaries, especially Olympia, the most significant location for such material in Greece. Foreign objects from the west were an early focus of archaeologists working on Olympia (for example Karo 1937; Kunze 1951; Kilian 1977a; 1977b; von Hase 1979; 1997; Herrmann 1983; Moustaka 1985; Kyrieleis 1986; Söldner 1994; Strøm 2000; Naso 2000a; 2000b; 2006; 2011; 2012; Baitinger 2013; Aurigny 2016), in particular spectacular pieces with inscriptions, such as two bronze helmets of the central Italian Negau type (Fig. 84) (Egg 1986: 51–61, 198–99, nos 185–86, pls 108, 109a). The inscription confirms the dedication by Hiero I, the tyrant of Syracuse, following his victory over the Etruscans at the naval Battle of Cumae in 474 BC. As we know from Pindar's victory odes and from monuments dedicated at Olympia, the powerful tyrants of Sicily maintained strong links to the sanctuary (for example Philipp 1992; 1994; Giangiulio 1993; Di Vita 2005; Dreher 2013).
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Honzl, Jiří. "‘Deo Magno Mercurio Adoravit…’ – The Latin Language and Its Use in Sacred Spaces and Contexts in Roman Egypt." Annals of the Náprstek Museum 42, no. 2 (2021): 15–30. http://dx.doi.org/10.37520/anpm.2021.006.
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The use of Latin in the multilingual society of Roman Egypt was never more than marginal. Yet, as a language of the ruling power, the Roman Empire, Latin enjoyed to some extent a privileged status. It was generally more widely applied in the army, as well as on some official occasions, and in the field of law. Less expectably, various Latin inscriptions on stone had religious contents or were found in sacred spaces and contexts. Such texts included honorary and votive inscriptions, visitors’ graffiti, and funerary inscriptions. All three groups are surveyed and evaluated focusing especially on their actual relation to the religious sphere and social background, noting both continuity and changes of existing practices and traditions. Such analysis of the inscriptions allows to draw conclusions not only regarding the use of Latin in religious matters in Egypt but also reveal some aspects of the use of Latin in Egypt in general and the role of Roman culture in the Egyptian society.
Dissertations / Theses on the topic "Votive inscriptions"
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Hubbard, J. R. "Roman votive inscriptions in their societal framework : religious practice on the frontier : the societal framework of votive inscriptions on the frontiers of Upper Germany and Britain in the second and third centuries A.D." Thesis, Swansea University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637327.
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The purpose of this thesis was to examine religion on the western frontier as expressed through votive inscriptions with a view to understanding the context of religious practice in these areas. Specifically, it was hoped to discover the extent to which religion reflected societal structures and inter-personal relationships. The sites chosen were Stockstadt, Mogontiacum (Mainz) and Nida-Heddernheim in Germany and Eboracum (York), Isca (Caerleon) and Deva (Chester) in Britain. These sites represent, respectively, a front-line fort, a legionary and provincial capital, a garrison town which reverted to quasi-civilian status and the three British legionary centres. Selection was dictated by the need to avoid local anomalies, the wish to examine both legionary and auxiliary sites and the basic requirements of a statistically valid number of inscriptions at each location. The relative poverty of epigraphic evidence at British auxiliary forts, in comparison with Germany, eliminated them from consideration as primary data. However, the conclusions drawn from the selected sites may justifiably be applied to any other fort; that at Magnis (Carvoran) is taken as an example in the Conclusion. Analysis of the inscriptions demonstrates that religious practice as expressed in epigraphic form illustrates a number of the features by which frontier society was defined. They are, firstly, evidence of the importance of rank, status and wealth. On a more complex conceptual level they reveal the existence of associative networks of social power (as described by Mann, in The Sources of Social Power); implied or explicit matrices of influence linking groups and individuals with common interests or positions. They also illustrate a dichotomy between groups which is analogous to Tonnies' concept of Gemeinschaft/Gesellschaft ('community and association').
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Beck, Noémie. "Goddesses in Celtic Religion : cult and mythology : a comparative study of ancient Ireland, Britain and Gaul." Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20084.
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This work consists of a comparative study of the female deities venerated by the Celts of Gaul, Ancient Britain and Ancient Ireland from the 8th c. BC to around 400 AD. The Celts had the peculiarity of transmitting their culture, religious beliefs and myths exclusively by oral means, from one generation to another. The available data relating to Celtic goddesses are thus all indirect and of a different nature and period according to the country concerned. They fall into three categories: contemporary Classical texts, which mainly pertain to Gaul and are very rare; the vernacular literature of early medieval Ireland, which was written down by Christian monks from the 7th c. AD; and archaeology from Gaul and Britain, which is very fragmentary and consists of places of devotion, dating from pre-Roman, Gallo-Roman and Romano-British times, votive epigraphy and iconography, dating from after the Roman conquest. Which goddesses did the Celts believe in? Did the Celts from Ireland, Britain and Gaul venerate similar goddesses? What were their nature and functions? How were they worshipped and by whom? Were they hierarchically organized within a pantheon? This thesis thus attempts, by gathering, comparing and analysing the various linguistic, literary, epigraphic and iconographical data from Gaul, Ancient Britain and Ireland, to establish connections and similarities, and thereby reconstruct a common pattern of Celtic beliefs as they relate to female deities. This research consists of five chapters: the mother-goddesses (Matres and Matronae); the goddesses purveying fertility and embodying the land and the natural elements (animals, trees, forests and mountains); the territorial- and war-goddesses; the river-goddesses (rivers, fountains and hot springs); and the goddesses personifying ritual intoxicationCe travail consiste en une étude comparée des divinités féminines vénérées par les Celtes de l’Irlande ancienne, de la Grande-Bretagne et de la Gaule du 8ème siècle avant J.-C. à environ 400 après J.-C. Les Celtes avaient la particularité de transmettre leur culture, croyances et mythes par voie orale, de génération en génération. Les sources qui nous permettent d’étudier les divinités et croyances des Celtes sont donc toutes indirectes et de nature, d’origine et de période différentes. Elles se regroupent autour de trois catégories : les textes classiques contemporains, qui ne concernent que la Gaule et sont très peu nombreux ; la littérature vernaculaire de l’Irlande haut-médiévale, qui fut mise par écrit à partir du 7ème siècle après J.-C. par des moines chrétiens ; et l’archéologie gauloise et britannique, qui est très fragmentaire et étudie les lieux de cultes préromains, gallo-romains et romano-britanniques, l’épigraphie votive et l’iconographie, datant d’après l’invasion romaine. Quelles déesses les Celtes honoraient-ils ? Les Celtes d’Irlande, de Grande-Bretagne et de Gaule vénéraient-ils des déesses similaires ? Quelles étaient la nature et les fonctions de ces divinités ? Comment étaient-elles vénérées et par qui ? S’organisaient-elles hiérarchiquement dans un panthéon ? L’analyse et la comparaison des données linguistiques, littéraires, épigraphiques et iconographiques de l’Irlande, de la Grande-Bretagne et de la Gaule permettent d’établir des connexions et des similitudes, et de reconstruire ainsi une somme de croyances religieuses communes. Ce travail s’articule autour de cinq chapitres : les Déesses-Mères (Matres et Matronae) ; les déesses pourvoyeuses de richesses, personnifiant la terre et les éléments naturels (animaux, arbres, forêts, montagnes) ; les déesses du territoire et de la guerre ; les déesses des eaux (rivières, fontaines et sources d’eau chaude) ; et les déesses incarnant l’ivresse rituelle
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Lehne, Jonathan. "Essays on the Political Economy of India." Thesis, Paris 1, 2020. https://ecm.univ-paris1.fr/nuxeo/site/esupversions/7866eb5d-fe06-4488-9587-1627f17ef00c.
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Cette thèse se compose de trois articles empiriques sur l'économie politique de l'Inde. Il se concentre sur les incitations qui déterminent la qualité de la gouvernance et les activités illégales qui peuvent la compromettre. Chapitre I étudie les effets de la production d'opium par le gouvernement colonial britannique sur le développement contemporain et à long terme. Je montre que des zones de cultures ont été ciblées pour des dépenses plus élevées en irrigation et en sécurité, mais ont reçu moins d'investissements dans le capital humain. En évaluant les mêmes variables aujourd'hui, je ne trouve pas de différences persistantes dans l'irrigation ou la police, mais les anciennes zones de culture continuent d'avoir moins d'écoles, moins de centres de santé et des taux d'alphabétisation plus faibles. Chapitre 2 évalue l'impact des politiciens au pouvoir sur la suppression des électeurs des communautés minoritaires de la liste électorale. Un ensemble de données sur plus de 120 millions d'électeurs, me permet de suivre la suppression des inscriptions électorales. Je montre que le taux de suppression des musulmans diminue lorsqu'un musulman est élu et augmente lorsqu'un membre du BJP est élu. Chapitre 3, co-écrit avec Jacob Shapiro et Oliver Yanden Eynde, fournit des preuves de l'ingérence politique dans l'attribution des contrats pour un programme de construction de routes et documente les coûts sociaux de cette corruption. Nous montrons que l'élection d'un politicien augmente la part des contrats attribués aux entrepreneurs du même nom de famille. Cette interférence augmente le coût de la construction et augmente la probabilité que les routes ne soient jamais construitesThis thesis consists of three separate empirical papers on the political economy of India. It focuses on private incentives that determine the quality of governance and illegal activities that can undermine it. The first chapter studies the effects of opium production under the British colonial government on the contemporary and long-term development of cultivating areas. I show that poppy-growing areas received increased public spending on irrigation and security, but lower investment in human capital. Evaluating the same outcomes one century after the end of the opium trade, I find no persistent differences in irrigation or police presence but former cultivating areas still have fewer schools, fewer health centres and lower literacy. The second chapter evaluates the impact of incumbent politicians on the removal of minority voters from the electoral roll. I construct an individual-level panel dataset on over 120 million registered voters in the state of Uttar Pradesh in order to track the deletion of voters over time. I find that the deletion rate of Muslim registrations declines when a Muslim politician is elected and increases when the elected politician is a member of the Bharitya Janata Party. The third chapter, co-authored with Jacob Shapiro and Oliver Yanden Eynde, provides evidence of political interference in the allocation of contracts for a major road construction scheme, and documents the welfare costs of this corruption. We show that the election of a politician increases the share of contracts awarded to contractors with the same surname. This interference raises the cost of road construction and increases the likelihood that roads are never built
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Yordanova, Lilyana. "Commande et donation pieuses en Bulgarie médiévale (XIIe-XVe siècles) : arts, économie et société." Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP008.
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La commande et la donation de biens destinés à l’Église conditionnent le fonctionnement de la société médiévale. Grâce à une approche holistique et interdisciplinaire, une première étude globale de la pratique, des mécanismes et des effets du patronage pieux sur la société bulgare des XIIe-XVe siècles est proposée. Depuis la refondation de l’Empire bulgare en 1185, en passant par les périodes de conflits avec Byzance, la Serbie et les États latins, jusqu’à l’établissement des Ottomans en 1396 et même au-delà, les dons servent à définir le territoire, à négocier le pouvoir et à forger la cohésion entre les groupes sociaux. L’identification de nouvelles formes de générosité et le réexamen d’œuvres et de sources narratives et juridiques, parfois méconnues, permettent d’élaborer un modèle de fonctionnement horizontal et vertical du patronage et de contribuer par cet éclairage nouveau à l’étude de ce phénomène social complexe à l’échelle plus large du monde médiévalCommissions and donations of goods and property to the Church are at the core of medieval society. Through a holistic and interdisciplinary approach, this dissertation aims to provide the first global study of the practice, mechanisms and role of pious patronage within Bulgarian society during the 12th-15th century. From the re-foundation of the Bulgarian Empire in 1185, through the intermediate periods of conflict with Byzantium, Serbia and the Latin States, until the establishment of the Ottomans in 1396 but also beyond, pious donations have been used to define territory, negotiate power and maintain the cohesion of social groups. The identification of new forms of generosity and the re-examination of artworks, narrative and legal sources, some of which hitherto neglected, lead to elaborate a new model of horizontal and vertical social patronage and shed new light for the study of this complex social phenomenon on the broader scale of the medieval world
Books on the topic "Votive inscriptions"
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Keesling, Catherine M. The votive statues of the Athenian Acropolis. Cambridge, UK: Cambridge University Press, 2003.
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Raepsaet-Charlier, M. Th. Diis deabusque sacrum: Formulaire votif et datation dans les trois Gaules et les deux Germanies. Paris: De Boccard, 1993.
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Il dono votivo: Gli dei e il sacro nelle iscrizioni etrusche di culto. Pisa: F. Serra, 2009.
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Maras, Daniele Federico. Il dono votivo: Gli dei e il sacro nelle iscrizioni etrusche di culto. Pisa: F. Serra, 2009.
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Mesopotamische Weihgaben der frühdynastischen bis altbabylonischen Zeit. Heidelberg: Heidelberger Orientverlag, 1991.
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Monuments votifs de Delphes. Roma: G. Bretschneider, 1991.
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Dediche votive private attiche del IV secolo a.C.: Il culto di Atena e delle divinità mediche. Oxford: Archaeopress, 2015.
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Before the God in this place for good remembrance: A comparative analysis of the Aramaic votive inscriptions from Mount Gerizim. Boston: De Gruyter, 2013.
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Jan, Assmann, ed. Das Opferritual des ägyptischen Neuen Reiches. Leuven: Uitgeverij Peeters en Departement Oosterse Studies, 2013.
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Spickermann, Wolfgang. "Mulieres ex voto": Untersuchungen zur Götterverehrung von Frauen im römischen Gallien, Germanien und Rätien (1.-3. Jahrhundert n. Chr.). Bochum: Universitätsverlag Brockmeyer, 1994.
Find full textBook chapters on the topic "Votive inscriptions"
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Prasad, Birendra Nath. "A Folk Tradition Integrated into Mahāyāna Buddhism: Some Observations on the Votive Inscriptions on the Sculptures of Puṇḍeśvarī/Pūrṇeśvarī/Puṇyeśvarī Discovered in the Kiul-Lakhisarai Area, Bihar." In Rethinking Bihar and Bengal, 85–93. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003221227-3.
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"Six Votive and Dedicatory Inscriptions." In When Writing Met Art, 71–86. University of Texas Press, 2007. http://dx.doi.org/10.7560/713345-008.
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Wallensten, Jenny. "Hermes as Visible in Votive Inscriptions." In Tracking Hermes, Pursuing Mercury, 245–70. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198777342.003.0016.
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The chapter presents a corpus of votive inscriptions to Hermes. Who dedicated to the god, for what reasons, and to which gods was he associated? It comments on chronological and geographical aspects and proceeds to discuss some themes visible in the collected material. First, it examines why women are not frequent among worshippers visible in votive inscriptions, in contrast to Hermes’ frequent female company in myth and cult, second, how Hermes appears as the protector of magistrates, often in the company of Aphrodite, and third, the significance of the denomination New Hermes.
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Scheid, John. "Epigraphy and Roman Religion." In Epigraphy and the Historical Sciences. British Academy, 2012. http://dx.doi.org/10.5871/bacad/9780197265062.003.0003.
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An abundance of Latin votive inscriptions adds much to the knowledge of religious belief in the Roman World. Several major cults of Roman (e.g. emperor worship) and foreign (e.g. Mithras) origin, and the identification of local deities with classical gods, would be little understood were it not for the survival of inscriptions. Similarly, inscriptions alone furnish many details of the ritual and ceremonial of sacrifice, most notably in the case of the archival dossier of the Arval Brethren near Rome, not mentioned in any literary source. The hopes and fears of ordinary folk are revealed in the inscribed prayers and curses addressed to the many oracular shrines in the Greco-Roman world.
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Houghton, L. B. T. "Epitome and Eternity: Some Epitaphs and Votive Inscriptions in the Latin Love Elegists." In Inscriptions and their Uses in Greek and Latin Literature, 348–64. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199665747.003.0016.
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Morris, Sarah. "Close Encounters on Sicily: Molech, Meilichios, and Religious Convergence at Selinus." In Religious Convergence in the Ancient Mediterranean, 77–99. Lockwood Press, 2019. http://dx.doi.org/10.5913/2019167.ch04.
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Western Sicily, and Selinus in particular, was one of the most important contact zones in the Mediterranean between Greek and Phoenician colonists and cultures since the early first millennium BCE. During its archaic and classical floruit, it functioned as a zone of encounter between Greek and Phoenician ritual, especially on the western Gag- gera Hill where a shrine of Meilichios neighbors a temple of Demeter Malophoros. Ritual practices, artifacts and inscriptions support the etymological connection between Meilichios and Semitic Molech that make this cult Near Eastern (Semitic) in origin, introduced via Phoenicians to Greeks at Selinus. The archaic “Triolo” temple with triple stelai, found south of this complex, resembles closely the Greco-Phoenician shrine at Kommos in Crete, and reinforces the impression of early Semitic influence into worship on the hill west of the Selinus acropolis. Such archaeological convergences in ritual space complement evidence for the early introduction of Semitic practices in amulets and defixiones or lead curse tab- lets into Greece via Sicily. A migration of ritual formulas of curse and blessing, atonement and thanks, across populations in close contact may have transpired through cohabitation, intermarriage, conversion, and other transcultural activities. This article argues for keeping the mixed nature of this encounter, including its Semitic features, visible in our understand- ing of cult at Selinus, rather than submerging or dividing it under ritual categories specific to Greek deities, Punic monuments, votive types, or religious rites.
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"Chapter Two. Les inscriptions votives du sanctuaire de Portonaccio à Véies." In Votives, Places and Rituals in Etruscan Religion, 43–67. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004170452.i-292.21.
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Giglio, Rossella. "Lilibeo e i suoi culti: Nuovi esempi dalla ricerca archeologica." In Religious Convergence in the Ancient Mediterranean, 43–57. Lockwood Press, 2019. http://dx.doi.org/10.5913/2019167.ch02.
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Sicily’s harbors were points of convergence open to populations arriving from the sea. The town of Lilibeo developed on the promontory of Capo Boeo (after the destruction of Mozia, 397 BCE), where today is situated the town of Marsala. Information about the cults, provided until recently primarily by epigraphic sources, today has been increased thanks to archaeological research (since 1994). Various examples of public and private rituals are presented here. The complex dedicated to the cult of Isis (second century BCE–late second century CE) is documented by architectural structures, votive deposits, an inscription and a fragmentary marble statue. The cult of Venus has been documented, thanks to research in the Church of St. John on Cape Boeo, by the hypogean structures that incorporate a spring, a marble statue, and an inscription (first century CE) with a dedication to the god- dess. Noteworthy is the discovery of two tombs, perhaps venerated, connected to an apsidal building that date to the Byzantine period (sixth–seventh centuries CE): Called the Tomb of Hope (tomb A) and the Tomb of Life (tomb B), they are important for the presence of a series of epigraphs classified in Greek language, on the internal walls of each burial, painted in red and delimited by crosses, with references to the theme of the Constantine cross.
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Mastrochristos, Nikolaos. "The Church of the Saviour at Mesaria, Telos (Dodecanese) and its Votive Inscription (1423/4)." In En Sofía mathitéfsantes: Essays in Byzantine Material Culture and Society in Honour of Sophia Kalopissi-Verti, 400–411. Archaeopress Publishing Ltd, 2019. http://dx.doi.org/10.2307/j.ctvwh8c42.35.
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"Les objectifs de l’étude des inscriptions votives sans théonyme de Palmyre comme un sujet particulier." In Des dédicaces sans théonyme de Palmyre, 1–12. BRILL, 2021. http://dx.doi.org/10.1163/9789004465305_002.
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