Papers by Emilie Piguet
Dialogues d'Histoire Ancienne 43-2, p. 55-90, 2017
Résumé : Le choix d’étudier conjointement Amphiaraos et Asclépios procède d’abord de la volonté d... more Résumé : Le choix d’étudier conjointement Amphiaraos et Asclépios procède d’abord de la volonté d’honorer la mémoire de Pierre Sineux qui leur a, tout au long de sa carrière, porté une attention toute particulière. Il a su mettre en évidence les analogies et les différences qui existent au niveau des pratiques cultuelles et de la place occupée par le rite de l’incubation. Nous souhaitons ici prolonger ses réflexions en abordant, dans une perspective comparatiste, la double identité, héroïque et divine, d’Amphiaraos et d’Asclépios aux époques archaïque et classique. Les questions du cheminement mythique des deux personnages et de l’implantation et de la diffusion des deux cultes seront successivement abordées, à la fois pour faire ressortir les similitudes et les spécificités propres à chacun et pour montrer dans quel contexte s’est opérée à chaque fois leur actualisation.
Abstract : The choice to study Amphiaraeus and Asclepius arises primarily from the desire to honor the memory of Pierre Sineux who has during the whole of his career paid great attention to them. He was able to find out the analogies and differences which exist in terms of cult pratices and the place occupied by the rite of incubation. We would like here to develop his reflexions by approaching, in comparative perspective, the double identity, heroic and divine, of Amphiaraeus and Asclepius of the Archaic and Classical periods. The unfolding mythical questions of the both characters and the implementation and spreading of both cults will be adressed successively, in order to highlight the similarities and specificities on their own and to show in which context this update has been carried out each time.
Dieu de l’Orage dans l’Antiquité méditerranéenne (actes du colloque international de Louvain-la-Neuve, Centre d'Histoire des Religions Cardinal Julien Ries, 5-6 juin 2015), 2017
Deus Medicus (actes du colloque de Louvain-la-Neuve, Centre d'Histoire des Religions Cardinal Julien Ries, 15-16 juin 2012), 2013
Revue électronique Sciences Humaines combinées n° 12 : http://revuesshs.u-bourgogne.fr/lisit491/, 2013
Dialogues d'histoire ancienne 42/2, 2016
Dialogues d'histoire ancienne 41/1, 2015
Dialogues d'histoire ancienne 39/1, 2013
Dialogues d'histoire ancienne 36/2, 2010
C. Chapelain de Seréville-Niel et alii (éds), Purifier, soigner ou guérir ? Maladies et lieux religieux de la Méditerranée antique à la Normandie médiévale. Regards croisés (actes du colloque de Cerisy-la-Salle, 1er-5 octobre 2014), PUR, 2020
Résumé : Notre article se propose de prolonger les réflexions de Pierre Sineux sur la question de... more Résumé : Notre article se propose de prolonger les réflexions de Pierre Sineux sur la question des formes de représentation d'Asclépios dans l'Antiquité et de son « image » dans la littérature scientifique à partir de la fin du XVIII e s. Notre objectif ici est d'étudier les mécanismes d'élaboration du (faire-)croire en la science d'une divinité et la conception du malade dont ils témoignent. Pourquoi un dieu guérisseur, par définition puissant et étranger aux lois naturelles, est présenté comme parlant et agissant comme un technicien ? Pourquoi introduire un savoir médical dans le discours du dieu ? Jusqu'où est poussée la ressemblance avec la figure du médecin ? L'analyse des récits de guérisons d'Épidaure et de Lébèna (iamata) conduit à une interrogation portant à la fois sur les similitudes entre la technè des médecins et les moyens utilisés par le dieu pour guérir les fidèles, et sur les rédacteurs des textes.
Abstract : Our article proposes to extend the reflexions of Pierre Sineux on the question of forms of Asclepius' depictions of antiquity and its « image » in scientific literature from the end of the 18 th century. Thus, here our aim is to study the mechanisms of elaboration of '(make) believe' in the science of a divinity and the conception of patients to that which they testify. Why a healing god, by definition powerful and foreign to natural laws, is presented as speaking and acting as a technician ? Why introduce medical knowledge in the discourse of god ? How far is the resemblance pushed towards the profil of the physician ? The analysis of the healing narratives of Epidaurus and Lebena (iamata) leads to questions concerning both the similarities between the technè of the physicians and the means used by the god to heal the worshippers, and to the writers of the texts.
Dialogues d'histoire ancienne 38/1, 2012
Une des variétés d'hymne en l'honneur d'une divinité est le péan, qui est un chant religieux, une... more Une des variétés d'hymne en l'honneur d'une divinité est le péan, qui est un chant religieux, une prière chantée, tout au long duquel le cri rituel « ié Paian ! » est psalmodié 1 . A la différence des hymnes épiques -comme les Hymnes homériques -, le péan appartient au genre « mélique », les vers étant soutenus par un accompagnement musical (μέλη) 2 . Le péan, même s'il s'adresse également à d'autres divinités (Arès avant une bataille ou après une victoire, Dionysos, Artémis, Asclépios etc.), était traditionnellement chanté en l'honneur d'Apollon, usage pérenne dans la tradition postérieure. Dès Homère, il est un chant solennel et collectif à Apollon, en imploration ou en action *
Conference Presentations by Emilie Piguet
Notre article se propose de prolonger les réflexions de Pierre Sineux sur la question des formes ... more Notre article se propose de prolonger les réflexions de Pierre Sineux sur la question des formes de représentation d’Asclépios dans l’Antiquité et de son « image » dans la littérature scientifique à partir de la fin du XVIIIe s. Notre objectif ici est d’étudier les mécanismes d’élaboration du (faire-)croire en la science d’une divinité et la conception du malade dont ils témoignent. Pourquoi un dieu guérisseur, par définition puissant et étranger aux lois naturelles, est présenté comme parlant et agissant comme un technicien ? Pourquoi introduire un savoir médical dans le discours du dieu ? Jusqu’où est poussée la ressemblance avec la figure du médecin ? L’analyse des récits de guérisons d’Épidaure et de Lébèna (iamata) conduit à une interrogation portant à la fois sur les similitudes entre la technè des médecins et les moyens utilisés par le dieu pour guérir les fidèles, et sur les rédacteurs des textes.
Colloque Constructions identitaires en Asie mineure (VIIIe a.C.-IIIe p.C.) organisé par L. Locatelli, E. Piguet et S. Podestà 18/19 octobre , 2019
Representations of professions as identity and individuality-creating images on Graeco-Roman funerary monuments of Asia Minor (forthcoming), 2019
This is an abridged version of the Powerpoint presentation of my lecture in a workshop, entitled ... more This is an abridged version of the Powerpoint presentation of my lecture in a workshop, entitled "Colloque constructions identitaires en Asie mineure" (=Conference on constructions of identifications in Asia Minor) which took place on October 18, 2019 in Besançon, France. It is just a glimpse of the project that I have begun and will continue with the publication of the Greek and Roman grave monuments, especially stelae, from Asia Minor.
Main types of Graeco-Roman funerary and votive monuments
(“μνῆμα” or “μνημεῖον”) in Asia Minor are sarcophagi, cinerary caskets (so-called osteothekai), rectangular altars, cylindrical altars (especially with bucrania), funerary columns as attempts to emulate the former practice of marking graves with tumuli, bench altars, freestanding statuary, temple-like tombs, steles and other type of tombstones.
As widely known, Graeco-Roman funerary steles reflect the dialogue between the “τεθνηκότας” (=deceased) and the “περιόντας” (=living). The frequency of the tradition of erecting grave reliefs started generally at the end of the fifth century B.C., and continued to the beginning of the fourth century A.D. In Asia Minor funerary monuments from the Roman period are more numerous than those of the previous periods, with the majority belonging to the second and third centuries A.D.
In Anatolia a preference for specific poses, compositions, and recurring figure types is evident on Greek and Roman funerary reliefs. All types of relief sculpture exhibit qualities that are more conservative, formulaic, and schematic than sculpture in the round. While there is an overall uniformity in depictions of family groups, each grave marker does retain a modicum of individuality and specificity. Within the conventions of relief sculpture, a marble carver would modify the characteristics of each work to satisfy the particular requirements of its function and setting. In Asia Minor during the Hellenistic and Roman periods each grave relief presents a different variant of traditional elements, a unique combination of figures, gestures, accessories, and the individual stylistic expression of the sculptor. There are no extant examples of a particular scene being replicated exactly on a second monument. The uniqueness of each funerary monument suggests that the iconography, even though it appears repetitive and adheres to a set of general norms, was an element of consideration by both the sculptor and the patron.
Working and pursuing a job not only means earning money for a living, but also taking a certain role in a social life, possibly achieving social status, recognition, fame, influence and power. The job is one of the important pillars of human identity. Therefore, it is understandable that in ancient Greek and Roman funerary tradition the profession was also mentioned in some form after the name of the dead person, because it was characteristic of a person; thus, these dead people and their professions became unforgettable until today.
The present lecture deals with the Hellenistic and Roman grave monuments in Asia Minor and their relationships to the explicit professional representations as well as iconographic meaning of symbols related to professions, e.g. tools as pars pro toto of a profession, as well as inscribed grave monuments in which profession was pointed out by the inscription alone that they were exercising during their lifetime. Thus, figures may be depicted in a manner more overtly reflective of their occupations, for example, as farmers or officials. The question is based on the extent to which information about the professions on the funerary stelae were relevant, their artistic meanings and linguistic designations referred to occupations, which type of reference predominates, whether occupations as main or secondary subject in the grave representation were chosen and whether different periods give different preferences in the references of professions. It should be pointed out that representations and references of professions on the funerary monuments in Hellenistic and Roman Asia Minor were never in the foreground, but they are telling exciting stories that bring us closer to the ancient professional world and classical individuals of Asia Minor.
So far symbols of professions were only studied on Attic funerary monuments: The first one is by C. L. Gray who characterizes attributes on Attic gravestones that associate the dead with cultic, medical, maritime, hunting, and farming occupations (Gray 2002, 179–184). The second study is by Angeliki Kosmopoulou who deals with the Classical Attic grave markers of professional women. Especially ten funerary monuments in her listing are interesting, as they are priestesses of unspecified cults, identified by temple keys that they hold (Kosmopoulou 2001, 311–316). However, no complementary study was made so far for the professions and their symbolics on the Anatolian funerary monuments. We have two exceptions: The first one is the thorough study of Paul Zanker on the identities on Hellenistic grave stelae from Smyrna. The second one is R. Vollkommer’s Künstlerlexikon der Antike, 2 vols. (Munich; Leipzig 2001–2004) where some Anatolian artists listed with their works.
Organisé par : Lauriane LOCATELLI (ENS Lyon), Emilie PIGUET,
(UBFC) et Simone PODESTÀ (UBFC, Unige)
Books by Emilie Piguet
E. Laflı, Identity of the Jewish community in Roman Aeolis: remarks on two inscriptions from Izmir in western Turkey with an appendix on some further Jewish and Christian cultic symbols from western Asia Minor, in: L. Locatelli/É. Piguet/S. Podesta (eds.), Constructions identitaires en Asie Mineure, 2021
The full form of this article will be displayed in Academia beginning from January 1, 2024, as it... more The full form of this article will be displayed in Academia beginning from January 1, 2024, as it can be filed on freely accessible online archives no earlier than one year after the release of its book. Please e-mail me for obtaining this brief article before 2024: [email protected]
Bu makalede konu edilen objeler ilgili müzenin verdiği 13 Nisan 2010 tarih ve B.16.0.KVM.0.13.04.00-155.01.(TA10.B81)-77614 numaralı yazılı izin ile çalışılmıştır.
In this paper two Greek inscriptions from southern Aeolis (in Turkey) are presented in detail which belonged to Jewish inhabitants of this region. It is argued that the first inscription recording the purchase of probably a heroon with sarcophagi by a Jewish “citizen of Cyme” (a Kymaios) from another citizen of Cyme, can be effectively used in the discussion on the civic allegiance of Tation, a woman bestowed with honours by a Jewish community for a generous donation (IJO II 36). Based on an imprecise description of the findspot, Tation and the Jews honouring her have been often associated with the city of Phocaea, and their possible links to Cyme, although sometimes mentioned, never received proper attention. A closer examination of the description of the findspot of IJO II 36 and the new evidence for the lively activity of Jews describing themselves as citizens of Cyme, make it, however, much more likely that the beneficiaries of Tation’s donation were the Jews of Cyme, and that she herself resided there.
Furthermore, the actual findspot of this inscription from southern Aeolis is discussed. This, in turn, has implications for the localisation of the site of the chorion of Kallipatrai which is mentioned in the inscription. Also some further remarks on the presumed date of the text are offered.
At the end of the paper some further Jewish and Christian epigraphic and iconographic symbols from western Asia Minor are presented in an appendix.
Key words: Jews, Jewish communities, Jewish diaspora, fourth century A.D., Roman period, Late Roman period, Tation, Kallipatrai, Aeolis, Izmir, Phrygia, Ödemiş, western Anatolia, tombstones, sarcophagus, heroon, myriads of denarii, synagogue, menorah.
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Papers by Emilie Piguet
Abstract : The choice to study Amphiaraeus and Asclepius arises primarily from the desire to honor the memory of Pierre Sineux who has during the whole of his career paid great attention to them. He was able to find out the analogies and differences which exist in terms of cult pratices and the place occupied by the rite of incubation. We would like here to develop his reflexions by approaching, in comparative perspective, the double identity, heroic and divine, of Amphiaraeus and Asclepius of the Archaic and Classical periods. The unfolding mythical questions of the both characters and the implementation and spreading of both cults will be adressed successively, in order to highlight the similarities and specificities on their own and to show in which context this update has been carried out each time.
Abstract : Our article proposes to extend the reflexions of Pierre Sineux on the question of forms of Asclepius' depictions of antiquity and its « image » in scientific literature from the end of the 18 th century. Thus, here our aim is to study the mechanisms of elaboration of '(make) believe' in the science of a divinity and the conception of patients to that which they testify. Why a healing god, by definition powerful and foreign to natural laws, is presented as speaking and acting as a technician ? Why introduce medical knowledge in the discourse of god ? How far is the resemblance pushed towards the profil of the physician ? The analysis of the healing narratives of Epidaurus and Lebena (iamata) leads to questions concerning both the similarities between the technè of the physicians and the means used by the god to heal the worshippers, and to the writers of the texts.
Conference Presentations by Emilie Piguet
Main types of Graeco-Roman funerary and votive monuments
(“μνῆμα” or “μνημεῖον”) in Asia Minor are sarcophagi, cinerary caskets (so-called osteothekai), rectangular altars, cylindrical altars (especially with bucrania), funerary columns as attempts to emulate the former practice of marking graves with tumuli, bench altars, freestanding statuary, temple-like tombs, steles and other type of tombstones.
As widely known, Graeco-Roman funerary steles reflect the dialogue between the “τεθνηκότας” (=deceased) and the “περιόντας” (=living). The frequency of the tradition of erecting grave reliefs started generally at the end of the fifth century B.C., and continued to the beginning of the fourth century A.D. In Asia Minor funerary monuments from the Roman period are more numerous than those of the previous periods, with the majority belonging to the second and third centuries A.D.
In Anatolia a preference for specific poses, compositions, and recurring figure types is evident on Greek and Roman funerary reliefs. All types of relief sculpture exhibit qualities that are more conservative, formulaic, and schematic than sculpture in the round. While there is an overall uniformity in depictions of family groups, each grave marker does retain a modicum of individuality and specificity. Within the conventions of relief sculpture, a marble carver would modify the characteristics of each work to satisfy the particular requirements of its function and setting. In Asia Minor during the Hellenistic and Roman periods each grave relief presents a different variant of traditional elements, a unique combination of figures, gestures, accessories, and the individual stylistic expression of the sculptor. There are no extant examples of a particular scene being replicated exactly on a second monument. The uniqueness of each funerary monument suggests that the iconography, even though it appears repetitive and adheres to a set of general norms, was an element of consideration by both the sculptor and the patron.
Working and pursuing a job not only means earning money for a living, but also taking a certain role in a social life, possibly achieving social status, recognition, fame, influence and power. The job is one of the important pillars of human identity. Therefore, it is understandable that in ancient Greek and Roman funerary tradition the profession was also mentioned in some form after the name of the dead person, because it was characteristic of a person; thus, these dead people and their professions became unforgettable until today.
The present lecture deals with the Hellenistic and Roman grave monuments in Asia Minor and their relationships to the explicit professional representations as well as iconographic meaning of symbols related to professions, e.g. tools as pars pro toto of a profession, as well as inscribed grave monuments in which profession was pointed out by the inscription alone that they were exercising during their lifetime. Thus, figures may be depicted in a manner more overtly reflective of their occupations, for example, as farmers or officials. The question is based on the extent to which information about the professions on the funerary stelae were relevant, their artistic meanings and linguistic designations referred to occupations, which type of reference predominates, whether occupations as main or secondary subject in the grave representation were chosen and whether different periods give different preferences in the references of professions. It should be pointed out that representations and references of professions on the funerary monuments in Hellenistic and Roman Asia Minor were never in the foreground, but they are telling exciting stories that bring us closer to the ancient professional world and classical individuals of Asia Minor.
So far symbols of professions were only studied on Attic funerary monuments: The first one is by C. L. Gray who characterizes attributes on Attic gravestones that associate the dead with cultic, medical, maritime, hunting, and farming occupations (Gray 2002, 179–184). The second study is by Angeliki Kosmopoulou who deals with the Classical Attic grave markers of professional women. Especially ten funerary monuments in her listing are interesting, as they are priestesses of unspecified cults, identified by temple keys that they hold (Kosmopoulou 2001, 311–316). However, no complementary study was made so far for the professions and their symbolics on the Anatolian funerary monuments. We have two exceptions: The first one is the thorough study of Paul Zanker on the identities on Hellenistic grave stelae from Smyrna. The second one is R. Vollkommer’s Künstlerlexikon der Antike, 2 vols. (Munich; Leipzig 2001–2004) where some Anatolian artists listed with their works.
Books by Emilie Piguet
Bu makalede konu edilen objeler ilgili müzenin verdiği 13 Nisan 2010 tarih ve B.16.0.KVM.0.13.04.00-155.01.(TA10.B81)-77614 numaralı yazılı izin ile çalışılmıştır.
In this paper two Greek inscriptions from southern Aeolis (in Turkey) are presented in detail which belonged to Jewish inhabitants of this region. It is argued that the first inscription recording the purchase of probably a heroon with sarcophagi by a Jewish “citizen of Cyme” (a Kymaios) from another citizen of Cyme, can be effectively used in the discussion on the civic allegiance of Tation, a woman bestowed with honours by a Jewish community for a generous donation (IJO II 36). Based on an imprecise description of the findspot, Tation and the Jews honouring her have been often associated with the city of Phocaea, and their possible links to Cyme, although sometimes mentioned, never received proper attention. A closer examination of the description of the findspot of IJO II 36 and the new evidence for the lively activity of Jews describing themselves as citizens of Cyme, make it, however, much more likely that the beneficiaries of Tation’s donation were the Jews of Cyme, and that she herself resided there.
Furthermore, the actual findspot of this inscription from southern Aeolis is discussed. This, in turn, has implications for the localisation of the site of the chorion of Kallipatrai which is mentioned in the inscription. Also some further remarks on the presumed date of the text are offered.
At the end of the paper some further Jewish and Christian epigraphic and iconographic symbols from western Asia Minor are presented in an appendix.
Key words: Jews, Jewish communities, Jewish diaspora, fourth century A.D., Roman period, Late Roman period, Tation, Kallipatrai, Aeolis, Izmir, Phrygia, Ödemiş, western Anatolia, tombstones, sarcophagus, heroon, myriads of denarii, synagogue, menorah.
Abstract : The choice to study Amphiaraeus and Asclepius arises primarily from the desire to honor the memory of Pierre Sineux who has during the whole of his career paid great attention to them. He was able to find out the analogies and differences which exist in terms of cult pratices and the place occupied by the rite of incubation. We would like here to develop his reflexions by approaching, in comparative perspective, the double identity, heroic and divine, of Amphiaraeus and Asclepius of the Archaic and Classical periods. The unfolding mythical questions of the both characters and the implementation and spreading of both cults will be adressed successively, in order to highlight the similarities and specificities on their own and to show in which context this update has been carried out each time.
Abstract : Our article proposes to extend the reflexions of Pierre Sineux on the question of forms of Asclepius' depictions of antiquity and its « image » in scientific literature from the end of the 18 th century. Thus, here our aim is to study the mechanisms of elaboration of '(make) believe' in the science of a divinity and the conception of patients to that which they testify. Why a healing god, by definition powerful and foreign to natural laws, is presented as speaking and acting as a technician ? Why introduce medical knowledge in the discourse of god ? How far is the resemblance pushed towards the profil of the physician ? The analysis of the healing narratives of Epidaurus and Lebena (iamata) leads to questions concerning both the similarities between the technè of the physicians and the means used by the god to heal the worshippers, and to the writers of the texts.
Main types of Graeco-Roman funerary and votive monuments
(“μνῆμα” or “μνημεῖον”) in Asia Minor are sarcophagi, cinerary caskets (so-called osteothekai), rectangular altars, cylindrical altars (especially with bucrania), funerary columns as attempts to emulate the former practice of marking graves with tumuli, bench altars, freestanding statuary, temple-like tombs, steles and other type of tombstones.
As widely known, Graeco-Roman funerary steles reflect the dialogue between the “τεθνηκότας” (=deceased) and the “περιόντας” (=living). The frequency of the tradition of erecting grave reliefs started generally at the end of the fifth century B.C., and continued to the beginning of the fourth century A.D. In Asia Minor funerary monuments from the Roman period are more numerous than those of the previous periods, with the majority belonging to the second and third centuries A.D.
In Anatolia a preference for specific poses, compositions, and recurring figure types is evident on Greek and Roman funerary reliefs. All types of relief sculpture exhibit qualities that are more conservative, formulaic, and schematic than sculpture in the round. While there is an overall uniformity in depictions of family groups, each grave marker does retain a modicum of individuality and specificity. Within the conventions of relief sculpture, a marble carver would modify the characteristics of each work to satisfy the particular requirements of its function and setting. In Asia Minor during the Hellenistic and Roman periods each grave relief presents a different variant of traditional elements, a unique combination of figures, gestures, accessories, and the individual stylistic expression of the sculptor. There are no extant examples of a particular scene being replicated exactly on a second monument. The uniqueness of each funerary monument suggests that the iconography, even though it appears repetitive and adheres to a set of general norms, was an element of consideration by both the sculptor and the patron.
Working and pursuing a job not only means earning money for a living, but also taking a certain role in a social life, possibly achieving social status, recognition, fame, influence and power. The job is one of the important pillars of human identity. Therefore, it is understandable that in ancient Greek and Roman funerary tradition the profession was also mentioned in some form after the name of the dead person, because it was characteristic of a person; thus, these dead people and their professions became unforgettable until today.
The present lecture deals with the Hellenistic and Roman grave monuments in Asia Minor and their relationships to the explicit professional representations as well as iconographic meaning of symbols related to professions, e.g. tools as pars pro toto of a profession, as well as inscribed grave monuments in which profession was pointed out by the inscription alone that they were exercising during their lifetime. Thus, figures may be depicted in a manner more overtly reflective of their occupations, for example, as farmers or officials. The question is based on the extent to which information about the professions on the funerary stelae were relevant, their artistic meanings and linguistic designations referred to occupations, which type of reference predominates, whether occupations as main or secondary subject in the grave representation were chosen and whether different periods give different preferences in the references of professions. It should be pointed out that representations and references of professions on the funerary monuments in Hellenistic and Roman Asia Minor were never in the foreground, but they are telling exciting stories that bring us closer to the ancient professional world and classical individuals of Asia Minor.
So far symbols of professions were only studied on Attic funerary monuments: The first one is by C. L. Gray who characterizes attributes on Attic gravestones that associate the dead with cultic, medical, maritime, hunting, and farming occupations (Gray 2002, 179–184). The second study is by Angeliki Kosmopoulou who deals with the Classical Attic grave markers of professional women. Especially ten funerary monuments in her listing are interesting, as they are priestesses of unspecified cults, identified by temple keys that they hold (Kosmopoulou 2001, 311–316). However, no complementary study was made so far for the professions and their symbolics on the Anatolian funerary monuments. We have two exceptions: The first one is the thorough study of Paul Zanker on the identities on Hellenistic grave stelae from Smyrna. The second one is R. Vollkommer’s Künstlerlexikon der Antike, 2 vols. (Munich; Leipzig 2001–2004) where some Anatolian artists listed with their works.
Bu makalede konu edilen objeler ilgili müzenin verdiği 13 Nisan 2010 tarih ve B.16.0.KVM.0.13.04.00-155.01.(TA10.B81)-77614 numaralı yazılı izin ile çalışılmıştır.
In this paper two Greek inscriptions from southern Aeolis (in Turkey) are presented in detail which belonged to Jewish inhabitants of this region. It is argued that the first inscription recording the purchase of probably a heroon with sarcophagi by a Jewish “citizen of Cyme” (a Kymaios) from another citizen of Cyme, can be effectively used in the discussion on the civic allegiance of Tation, a woman bestowed with honours by a Jewish community for a generous donation (IJO II 36). Based on an imprecise description of the findspot, Tation and the Jews honouring her have been often associated with the city of Phocaea, and their possible links to Cyme, although sometimes mentioned, never received proper attention. A closer examination of the description of the findspot of IJO II 36 and the new evidence for the lively activity of Jews describing themselves as citizens of Cyme, make it, however, much more likely that the beneficiaries of Tation’s donation were the Jews of Cyme, and that she herself resided there.
Furthermore, the actual findspot of this inscription from southern Aeolis is discussed. This, in turn, has implications for the localisation of the site of the chorion of Kallipatrai which is mentioned in the inscription. Also some further remarks on the presumed date of the text are offered.
At the end of the paper some further Jewish and Christian epigraphic and iconographic symbols from western Asia Minor are presented in an appendix.
Key words: Jews, Jewish communities, Jewish diaspora, fourth century A.D., Roman period, Late Roman period, Tation, Kallipatrai, Aeolis, Izmir, Phrygia, Ödemiş, western Anatolia, tombstones, sarcophagus, heroon, myriads of denarii, synagogue, menorah.