it includes some of the following items: typical Jewish symbols, such as the menorah, the luvav [27] , the etrog [28] , the shofar [29] etc; the term Jew or some other positive indicator [...] hour of night that I munched a couple of mouthfuls of bread in the bath prior to being oiled.” [35] Augustus, being neither overly conservative with regards to the Jews, nor a writer of satire, [...] “Sabazius and the Jews in Valerius Maximus: A Re-Examination” The Journal of Roman Studies 69 (1979): 35-38. ↩ John M. Barclay, “Rome” in Jews in the Mediterranean Diaspora . (Edinburg: T

Mount Mithridates in 1874. The tomb at that time contained a well-preserved wooden sarcophagus. [27] Due to the appliqués which have been found alongside, archaeologists refer to it as the “Niobid [...] in the other. This scene differs considerably from depictions of the myth on Roman sarcophagi. [35] Comparable with the Niobid appliqués, the expressiveness and visual importance of Pluto is ey [...] Beziehungen zu Ostgriechenland, Ägypten und Zypern in archaischer Zeit. Akten der Table Ronde in Mainz, 25.-27. November 1999 (Möhnesee 2001) 175–182 pl. 24–28. Apart from Egypt, terracotta appliqués as part of

der Schnippenburg bei Ostercappeln, Ldkr. Osnabrück. - In: Archäologie in Ostwestfalen 7, 2002, 26-35. K. PESCHEL 1992: Zu Bewegungen im Mittelgebirgsraum vor den Kimbern (Belgen - Bastarnen - Sueben) [...] Beiträge zur Eisenzeit. Kleine Schriften aus dem Vorgeschichtlichen Seminar Marburg 19. Marburg 1986, 27-36. W. WINKELMANN 1983: Bruchhauser Steine bei Olsberg. Frühe Burgen in Westfalen 3. Münster 1983

hapanton ’ brings to mind the decree regulating the appointment of a priestess for Athena Nike ( IG I³ 35) dated either to the 440s or the 420s. Lines 4-6 of this decree read that ‘For Athena Nike a priestess [...] of 451, seeing it as an additional attempt to regulate access to the civic community of Athens. [27] Yet, a good reason for dating it to the late fifth century could be that the unwritten agreement [...] (2003) 5-26. (With English summary). ↩ E.g. Xen., Hell . 2.4.21; Dem. 23.65; Dem. 39.35; Dem. 57.4. I owe these references to drs. E. P. van ‘t Wout. ↩ Evans, N., ‘Feast, citizens

periphrasis’ indeterminateness by which this deity is invoked? Doubt, scrupulousness and caution [27] are constant and omnipresent in Roman religious practice: to avoid inaccuracies and unintentional [...] the simulacrum of the tutelary goddess was given to young men, chosen among the equites [35] , purified and dressed in white clothes [36] . They approached the statue with the highest