British Epigraphy Society Autumn Colloquium
FOREIGN EPIGRAPHY
or “Epigraphy, but not as we know it”
&
XIII Annual General Meeting
Saturday, 21 November 2009, MBI Al Jaber Building, Corpus Christi College, Oxford
10.30 (coffee) – 17.30 (close)
Full programme at BES website (although older events seem not to be archived, so this may disappear).
We receive short notice of an international congress on ancient magic, to be held in Rome next week: Contextos Magicos / Contesti Magici. Full programme is online at the Italian Culture Ministry: announcement.
You are cordially invited to a triple-decker inaugural lecture at King’s
College London: “Decoding Pasts, Building Futures”:
Centre for Computing in the Humantities & Classics/Byzantine & Modern Greek Studies
Friday 23 October 2009, 17.30 Edmond J. Safra Theatre, Strand Campus.
Tea will be served from 16.45, and the lecture will be followed by a
reception, with a chance to visit the Arts and Humanities Research Fair
http://www.kcl.ac.uk/schools/humanities/week/arts/pastfuture.html
Enquiries/responses to: cch@kcl.ac.uk
October 8-9, 2009, e-Science Institute, 15 South College Street, Edinburgh
Organisers: Gabriel Bodard and Stuart Dunn
Programme: http://wiki.esi.ac.uk/Object_Artefact_Script
The text upon an object is both evidence for and part of its form and therefore its function; just as the construction and purpose of an object gives context to and aids in the interpretation of text. Indeed, the form of an object effects the placement and design of text and decoration upon it. Non-verbal decorations drawn or painted on an object fall somewhere between (2-D) text and (3-D) physical object: like the text they are added by the scribe or artist, they have semantic (if not verbal) connotation, and are often taken out of the material context of the object; like the object, however, they are considered as artistic and visual content, and are hard to digitize meaningfully. Nevertheless they sometimes come closest to crossing the artificial boundary and may be studied by both philologists and archaeologists. Text may also be constrained by the placement of decoration on a surface, or vice versa.
This conference will bring together scholars from a variety of fields who study objects and texts side by side to discuss the ways in which advanced computer science methods can enhance both their own work and the nature of their collaborations with other researchers working on the same objects.
Methods to be considered will include (but need not be restricted to):
The Epigraphic Culture(s) of Late Antiquity
Dates: Friday 26 – Saturday 27 June, 2009
Venue: Internationales Wissenschaftsforum Heidelberg, Hauptstrasse 242 – Heidelberg (http://www.iwh.uni-hd.de/index.html)
Programme:
Friday, 26th of June 2009
9.00 Christian WITSCHEL/Carlos MACHADO: Welcome and Introduction
I – The Late Antique Epigraphic Habit in the Western and Eastern Parts of the Roman Empire – Quantitative and Qualitative Aspects
9.10: Christian WITSCHEL (Heidelberg): “Spätantike Inschriftenkulturen im Westen des Imperium Romanum – ein Überblick”
10.10: Charlotte ROUECHÉ (London): “Late Antique Inscriptions in the
East: Evidence and Problems”
11.10 – 11.30: Coffee Break
II – Late Antique Inscriptions in their Social and Physical Context
11.30: Carlos MACHADO (São Paulo/Heidelberg): “Dedicated to Eternity? The Re-Use of Statue Bases in Late Antique Italy”
12.30 – 14.00: Lunch Break
14.00: Dennis FEISSEL (Paris): “Elites et magistratures municipales dans l’épigraphie protobyzantine”
15.00: Silvia ORLANDI and Mara PONTISSO (Rome): “Discorsi su pietra: oratoria ed epigrafia nel Tardo Impero”
16.00 – 16.30: Coffee Break
16.30: Rudolf HAENSCH (Munich): “Zwei unterschiedliche epigraphische Praktiken: Kirchenbauinschriften in Italien und im Nahen Osten”
III – Regional Studies
17.30: Judit VÉGH (Heidelberg): „Inschriftenkultur(en) und Christentum im spätantiken Hispanien“
18:30: Lennart HILDEBRAND (Heidelberg): „Die Entwicklung der spätantiken Epigraphik Südgalliens – Inschriften als Indikator für gesellschaftliche Veränderungen?“
Saturday, 27th of June 2009
09:00: Ignazio TANTILLO (Rome): “Some Observations on the Evolution of the Epigraphic Habit in Late Roman Africa (with special reference to Tripolitania)”
10.00: Stephen MITCHELL (Exeter): “The Epigraphy of Asia Minor in Late Antiquity”
11.00 – 11.30 Coffee Break
11:30: Leah DI SEGNI (Jerusalem): “Late Antique Epigraphy in the
Provinces of Palaestina and Arabia: Realities and Change”
12.30 – 14.00: Lunch Break
IV – The New World of Christian Epigraphy
14.00: Claire SOTINEL (Paris): “How Christian is Christian Epigraphy?”
15.00: Lucy GRIG (Edinburgh): “Cultural Capital and Christianization:
the Metrical Inscriptions of Late Antique Rome”
16.00 – 16.30 Coffee Break
16.30: Final remarks
For further information, visit http://www.uni-heidelberg.de/fakultaeten/philosophie/zaw/sag/workshop_epigraphic_culture.html
Or contact Carlos Machado: carmachado@gmail.com
Announcement
EpiDoc Training Sessions 2009
London 20-24 July
Rome 21-25 September
The EpiDoc community has been developing protocols for the publication of inscriptions, papyri, and other documentary Classical texts in TEI-compliant XML: for details see the community website at http://epidoc.sf.net.
Over the last few years there has been increasing demand for training by scholars wishing to use EpiDoc. We are delighted to be able to announce two training workshops, which will be offered in 2009. Both will be led by Dr Gabriel Bodard. These sessions will benefit scholars working on Greek or Latin documents with an interest in developing skills in the markup, encoding, and exploitation of digital editions. Competence in Greek and/or Latin, and knowledge of the Leiden Conventions will be assumed; no particular computer skills are required.
London session, 20-24 July 2009. This will take place at the Centre for Computing in the Humanities, King’s College London, 26-29 Drury Lane. The cost of attendance will be £50 for students; £100 for employees of universities or other non-profit institutions; £200 for employees of commercial institutions. Those interested in enrolling should apply to Dr Bodard, gabriel.bodard@kcl.ac.uk by 20 June 2009.
We hope to be able to offer some follow-up internships after the session, to enable participants to consolidate their experience under supervision; please let us know if that would be of interest to you.
Rome session, 21-25 September 2009. This will take place at the British School at Rome. Thanks to the generous support of the International Association of Greek and Latin Epigraphy, the British School and Terra Italia Onlus, attendance will be free.
Those interested in enrolling should apply to Dr Silvia Orlandi, silvia.orlandi@uniroma1.it by 30 June 2009.
Practical matters
Both courses will run from Monday to Friday starting at 10.00 am and ending at 16.00 each day.
Participants should bring a wireless-enabled laptop. You should acquire and install a copy of Oxygen *and* either an educational licence ($48) or a 30-day trial licence (free). Don’t worry if you don’t know how to use it!
The programme for the Instrumenta Inscripta III conference has just been circulated (in PDF only, apparently not online, although the congress is listed at the Terra Italia Onlus events page).
Instrumenta Inscripta III
Manufatti iscritti e vita dei santuari in età romana
Macerata, 11-12 Giugno 2009, Aula Magna, Università degli Studi
Segretaria del convegno: Giulia Baratta – Silvia M. Marengo. <instrumentumiii@yahoo.it>; Tel. 0733/2583562
(The full programme is stored in the PDF as an image, so cannot be copied here and the file is too large to attach. Contact the organizers for more information.)
Paper delivered at the British Epigraphy Society Spring Colloquium, May 2nd, 2009, Oxford.
In the first presentation of the day Benjamin Gray gave a very thorough and densely packed study of the recently published decree from the Eretrian colony of Dikaia, dated between 365-359 BCE in the reign of Perdikkas III (Voutiras/Sismanides 2008 = BE 2008:263, 339).
The decree attempts to effect a reconciliation of the citizen body of this polis after some kind of civil strife, largely by imposing an amnesty on prosecutions for wrongs committed before the archonship of Gorgythos (with the exception of murders, which can be prosecuted on a single day at the end of the month of Daphnephorion). This moratorium, and the heavy penalties imposed on anyone who should attempt to break it, was clearly meant to draw a close to troubles that were threatening to tear the city apart. It is not known whether this was the result of social struggles between Macedonian and Amphipolitan influences, for example, or whether it was a purely local stasis. Perdikkas III of Macedon is appealed to to enforce this decree.
As such amnesties go, allowing even murder trials at all is both unusual and risky, which tells us something about the unique situation in this polis. There was a particularly strong concern for justice and the rule of law (the choice of the city’s name, Δίκαια, may itself have been politically motivated), for contract and procedure above the usual political virtues of stability and concord that are behind amnesties such as those as Alipheira, at Athens in 403, for example.
Gray concluded with some remarks on Greek ideas about the polis, oaths and pledges, and purification. There was vigorous and rich discussion among the audience on the readings of the epigraphic text. (Charles Crowther pointed out that the restoration of γνώμη]ν at the end of line 1 was impossible on grammatical grounds; Angelos Chaniotis added that it was also legally impossible, since Lykios was not a member of the community that passed this decree until after it was passed. Robert Parker also pointed out that the difficult reading δ̣ικασάτω st the start of line 8, must in fact read ὁρκωσάτω. If this was indeed a case of calling in foreign judges to settle a dispute, it is the earliest precedent for what later became a relatively common Hellenistic practice; Chaniotis pointed out that the violation of the sacred law of ἀσυλία in lines 6-7 was a clear sign of desperation, that this amnesty was a last resort attempt at reconciliation.)
Paper delivered at the British Epigraphy Society Spring Colloquium, May 2nd, 2009, Oxford.
The third paper of the Spring Colloquium was an exploration of female voices and emotions in sanctuaries. Chaniotis began by examining the literary evidence for typical female ritual behaviour, noting that authors including Diogenes Laertius (Vit. Phil. VI, 37-38), Theocritus (Id. II, 66-74; XV, 84-86) and Herodas (IV, 1-13) tend to ascribe certain (often negative) characteristics to women’s ritual behaviour. Amongst these characteristics are the wearing of special garments and make-up; vanity; chattering and gossiping in loud voices; exaggerated gestures; pushing past one another; and disorderly behaviour in general. Such behaviour is not in fact exclusively feminine, but is presented as such in the literary sources.
Inscribed dedications provide us with a rich source of information on female ritual behaviour. The emotions expressed in these dedications cannot be ignored, but must be contextualised. Chaniotis chose two sites as case studies for examining female voices: the sanctuary of the Mother of the Gods at Leukopetra, and the sanctuary of Demeter at Knidos. In each case he identified the standard formulae used for these dedications and explored the nature and significance of each of the deviations from the stereotypical formulae.
At Leukopetra, three main deviations from the standard form of dedication occur: entreating an angry goddess; displaying affection; and displaying trust or faith in the deity. In the case of dedications entreating an angry goddess, the gender of the dedicator appears to be irrelevant. However the gender of the god is significant, as such mentions of anger of the deity are only found in sanctuaries of goddesses. Several of these dedications entrust a stolen or lost item (and even a missing slave: I.Leuk. 53) to the goddess, thus making the theft or loss in essence her problem, and forcing the deity to act to punish a wrongdoer through her own anger. Where dedications display affection, such as in dedications of slaves and children to the goddess, it it notable that those composed by women are considerably more emotional and verbose. In the case of dedications expressing faith, trust in the ability of the god to affect the lives of the dedicators in a positive way is shown: thanks are given for miracles and for helping in specific situations, for instance in the case of a woman having problems with her husband (I.Leuk. 20). Men’s voices are not absent in this sanctuary: a text which describes the delivery of a deed of sale into the arms of the goddess (I.Leuk. 3) expresses piety and emotionality, which is perhaps more common when men are dedicating to goddesses.
A space particularly dominated by female rituals is the sanctuary of Demeter at Knidos, at which strong expressions of piety take the form of deviations from the standard formulae, aiming to emphasise worshippers’ individual devotion as distinct from that of other dedicants. However, the expressions used in prayers for revenge reveal a certain amount of interaction amongst groups of women, and between female worshippers and priests, in discussing their grievances and composing these texts. Concerns include being the victims of injustice (I.Knidos 148B, ll.4-5; 154, l.6), particularly where conflicts cannot be resolved in court because of lack of evidence. In these cases, dedicators turn to prayers of revenge in which curses against perpetrators are common. Chaniotis noted that these texts would have been recited aloud, with women’s voices heard displaying strong emotions. Jealousy, hatred, suspicion, curses and theatrical gestures are all evident as types of female ritual behaviour at this sanctuary.
The dedications at Leukopetra and Knidos concern the displays of emotion that take place during communication with deities. This inevitably unequal conversation necessitates the use of a strategy of persuasion on the part of mortals, who interact with each other as well as with the deities in sanctuaries, particularly at times of festival. The dedications reveal how such gatherings can influence emotions: voices are loud, angry and sometimes sad. Where men are also present at sanctuaries, they express sentiments that they might not otherwise have displayed, an example of such ‘unmanly’ behaviour being their total surrender to the authority of the goddess (Arkesine curse tablet, IG XII.7, p.1). These texts show that religious practices are dynamic processes due to the real interaction among worshippers, including communication of personal experiences to others, and the believed interaction between deities and mortals.
Paper delivered at the BES Spring Colloquium.
The final contribution at the 2009 BES Spring Meeting was remarkable by its conciseness, clarity and interest. It was a striking example of how some of our preconceived ideas on ancient Greek practices can be swiftly turned on their head by inscriptions.
The inscription (SEG LIV 214), dated to the 4th c. BC, is incomplete and fragmented. The stele fragments were actually discovered by different individuals over a long period of time. This led to some confusion about the original location of the inscription, with the Greek scholars’ hypothesis of its coastal origins being confirmed by the discovery of the most recent fragment in the deme of Aixone (modern Glyfada). The question of the exact location of the inscription is presumably answered by the last fragment. It was found near other inscriptions mentioning their being set up in the sanctuary of Herakleidai, Hebe and Alcmene. The text is stoichedon and beautifully inscribed. The bottom section still shows grid lines for the sculptor to follow.
The text presents several issues discussed by Parker and Scullion. To start with, the question of who had commissioned the inscription is raised by the location of the stone. The sanctuary of the Herakleidai is where the deme of Aixone displayed its decisions. This would hint at the deme as the commissioner, although the possibility of a sub-deme body, such as a genos, cannot be excluded. Indeed, line 26 mentions a hero Paralos and the only known sanctuary to Paralos is in Piraeus, outside of Aixone’s control. This leaves open the possibility of a genos dedicating the stele, or of an as yet unknown sanctuary of Paralos in the deme of Aixone.
The number of priesthoods present here amounts to ten (although some are lost with the top of the inscription) which, with two others known for Aixone, would total to twelve for the whole deme. The text notably features two priesthoods (one priestess and one priest) for the same ‘mystery deity’, the Reverend (ἁγνή) Goddess. This title is usually given to the Syrian goddess and is otherwise not attested before the 2nd c. BC. This occurrence probably belongs here to a different deity, possibly Persephone. The multiple priesthoods for the same deity are in any case unusual.
Scullion then described the last part of the inscription as changing in nature, since the content of the lists no longer includes double portions (of meat), sausages or cuts to be put on the sacrificial table. There is therefore no spare meat from the sacrifice, which in turn would indicate holocausts. The possible objection to this is the fact that hides are still given to the priest/-ess. There are examples in the Greek world of ‘whole-sacrifices’ of an animal that has been cut open (see for example at Cos, 4th c. BC, Sokolowski LSCG 151 A 32-5) but the case of Aixone is different. Here the skin is preserved. The only ancient parallels are found outside the Greek world with examples from Leviticus (1:3-9; 7:8), Philo Judaeus (De specialibus legibus 1.30 [151]) and Punic and Semitic inscriptions (CIS I 165.3-4; I 167). This could lead to the conclusion that cutting up the animal before burning it whole was a usual practice, thus explaining the otherwise silent sources on the matter. For one, it would require less wood than the whole un-skinned animal. This undoubtedly challenges the mental image of the holocaust as the act of putting an intact animal, albeit a dead one, into the fire. It is also noted that the deities at Aixone concerned by these sacrifices have a chthonic character.
Parker finally noted that the only deity for whom no sum to purchase kindling is mentioned is Dionysos (lines 9-11). This suggests the possibility of omophagia.
Paper delivered at the British Epigraphy Society Spring Colloquium, May 2nd, 2009, Oxford.
The second paper of the day was a summary of arguments taken from a recently awarded PhD dissertation by Gillian Ramsey (Exeter). The purpose of this presentation was to show that the inscribe dossiers, containing letters to and from administrators and governors of the provinces of the Seleucid Kingdom, are not only evidence for the prosopography, offices, and administrative structures of the kingdom, but also for the network and variety of relationships between administrators and officers. As an illustration of the arguments and methodology behind this thesis, Ramsey used the example of the letters reporting and organizing the appointment in 209 BCE by Antiochus III of Nikanor to a senior priesthood. Ramsey’s approach challenges the traditional method of interpreting these texts, which is to assume that they reveal a very regular system of administration across the kingdom: rather, she demonstrated quite convincingly, not all regions of the kingdom would have be administered with identical structures. Some letters or dossiers may attest to ad hoc appointments, or to areas with different dynastic, political , or even personal situations; equating a hierarchy ranks between regions based solely on the sequence of letters in a dossier is impossible. The circulation of the news of Nikanor’s appointment, for example, and the assignment of responsibilities regarding his authority needed to be circulated widely; in some regions, working relationships and local responsibilities would have influenced who needed to be informed of these requirements more than mere hierarchy.
The epigraphic habit records the organization of the empire, and reflects the limitations and controls of individuals’ power. The letters use a polite form of greeting and address, but contain no titulature or honorifics; differences in wording or address (such as the extra greeting included in the letter of Zeuxis to Philotas, omitted in the otherwise identical text to Philomelos) may reflect an unknown relationship between the individuals, but probably also performs some political function. The addressees of the administrative letters were selected for their effectiveness at completing the task at hand (setting up and publicizing the infrastructure behind an important priesthood); the dossiers further the imperial bureaucracy and administration, and also reinforce the cohesion of regional networks. A uniform epigraphic practice does not necessarily reflect uniform organization and ranks in different regions. Rather, the variations within and between dossiers can communicate the relationships between officials as well as the interests and responsibilities of individuals.
The paper was followed by some lively discussion of the individual inscriptions and readings in this collection, and I believe the session was informative and valuable both for the audience and for the speaker.
Circulated for Nathan Badoud:
Analysis and uses of Greek amphora stamps
International Congress
French School at Athens, University of Rennes 2 – Haute BretagneAthens, February 3 – 5, 2010
Full details of the conference are available (in French, Greek, or English) from http://www.efa.gr/seminaires/colloques2009/timbres/presentation_en.htm. The call for presentations is open until June 15, 2009.
CALL FOR PAPERS: International conference on Contextualizing Magic”.
Rome, November 2009.
The Spanish Ministry of Science and Innovation, together with the Soprintendenza Speciale per i beni archeologici di Roma (Ministero per i beni e Attività culturali), is organising an international conference on ancient magic under the title “Contextualizing Magic”, to be held in Rome at the Palazzo Massimo alle Terme on 4-6th November 2009. The recent finds in the Fountain of Anna Perenna at Rome and in the joint temple of Isis and Mater Magna in Mainz have have produced important new information about magic rituals and their relation to religion in the Ancient World, and renewed interest in the contexts (archaeological, social, intellectual) of such rituals.
The Scientific Committee is formed, besides the organizers (Francisco Marco Simón, Marina Piranomonte and Richard Gordon), by A. Bottini (Director of the Soprintendenza Speciale per i beni archeologici di Roma ), R. Olmos Romera (Director of the Escuela Española de Historia y Arqueología in Rome), G. Piccaluga (Università della Sapienza, Roma) and Ch. Faraone (University of Chicago). As the organizers of the event, we invite potential participants to submit proposals for papers, which will be scrutinised by the Scientific Committee. Please send the title and a summary of the proposed contribution (about 200-300 words) to the Secretary of the Congress:
Silvia Alfayé Villa (<trebopala@hotmail.com>)
Departamento de Estudios Clásicos.
Universidad del País Vasco.
Vitoria/Gastéiz (España).
Last call for registration for Spring Meeting:
2 May 2009, Corpus Christi College, Oxford.
Convenor: Robert Parker.
10.45 – 11.15: Coffee & Registration (Hall).
11.15 – 12.00: Ben Gray (Oxford): “After Stasis: the New Fourth-century
Reconciliation Agreement of the Dikaiopolitans”.12.00 – 12.45: Gillian Ramsey (Exeter): “Reading the Seleucid Inscribed
Dossiers”.12.45 – 14.15: sandwich lunch (a sumptuous feast of tasty sandwiches and cake).
14.15 – 15.00: Angelos Chaniotis (Oxford): “From Woman to Woman: Female Voices in Dedicatory Inscriptions”.
15.00 – 15.30: Tea
15.30 – 16.15: Robert Parker (Oxford) & Scott Scullion (Oxford): “Priests and Sacrifices at Aixone: the New World of SEG LIV 214″
Registration including tea, coffee, and the sandwich lunch: £10.00 (BES members), £5.00 (BES student members), £15.00 (non-members).
Registration without lunch: £7.00 (members), £3.00 (student members), £10.00 (non-members).
Existing student members of the BES may apply for a bursary to contribute towards the cost of attending the meeting (write to peter.haarer@classics.ox.ac.uk).
Please pay all fees on the day in cash.
For various practical reasons I would be very grateful, if you would like to attend the Spring Meeting, if you could register by e-mail (to peter.haarer@classics.ox.ac.uk) no later than Friday 24 April. NOTE that in a break with the normal practice I will sign you in for a sandwich lunch UNLESS you say that you do not want this. As ever, please notify any special dietary requirements.
L’écriture et l’espace de la mort
5-7 Mars 2009
Rencontres internationales
École française de Rome
Contact : haackml@yahoo.fr
Jeudi 5 mars :
à partir de 15 h : accueil des participants.
15 h 30 : M.-L. Haack (université de Limoges) : Introduction.
Les nécropoles, reflet du monde des vivants ? Trente ans après, qu’est devenue cette idée ?
16 h : A. Cuozzo (université de Naples ‘L’Orientale’) : Rappresentazione ed interpretazione : prospettive e problemi nella lettura delle necropoli.
16 h 30 : F. Frisone (université del Salento) : Codici antichi, modelli moderni : l’epigrafia e l’interpretazione dei rituali funerari nelle società antiche.
17 h : K. Lomas (University College de Londres et université de Durham) : Hidden writing : epitaphs within tombs in early Italy.
17 h 30 : Discussion
Vendredi 6 mars :
L’organisation des nécropoles
10 h 30 : E. Dupraz (université de Rouen) : Beaucoup d’inscriptions, peu d’inscriptions, pas d’inscriptions – l’épigraphie funéraire des Vestins, des Péligniens et des Marses à l’époque tardo-républicaine.
11 h : G. Colonna (université de Rome – La Sapienza) : La scrittura e la tomba : il caso dell’Etruria arcaica (con particolare riguardo ad Orvieto).
11 h 30 : G. Bagnasco Gianni, A. Gobbi et N. Scoccimarro (université de Milan) : Segni eloquenti in necropoli e abitato.
12 h 15 : Discussion
Espace public / espace privé
14 h 30 : E. Benelli (ISCIMA – CNR) : Breve in exiguo marmore nomen ero. L’iscrizione funeraria etrusca tra esposizione pubblica e circuito privato.
15 h : V. Belfiore (université de La Halle / Wittenberg) : Definizioni locali di spazi tombali.
15 h 30 : L. Haumesser (université de Grenoble II) : Autour des sarcophages : l’inscription et l’espace de la déposition.
16 h : Discussion
16 h 30 : Cl. Berrendonner (université de Paris I – Sorbonne) : Traces épigraphiques de la gestion des nécropoles par les autorités civiques dans l’Italie romaine.
17 h : G. Van Heems (université de Lyon III) : Idéologie et écriture : à propos des inscriptions étrusques à cursus honorum.
17 h 30 : A. Maggiani (université de Venise) : Magistrati e sacerdoti ? Sui alcuni monumenti funerari da Chiusi.
18 h : Discussion
Samedi 7 mars :
Dynamiques de mutation en Italie
9 h 30 : C. Cousin (Paris) :Typologie et fonction des didascalies dans l’imagerie funéraire étrusque.
10 h : L. Bonfante (New York University) : Etruscan mirrors and the Grave.
10 h 30 : F. De Angelis (Université de Columbia) : Il destino di Hasti Afunei. Donne e rapporti familiari nell’epigrafia funeraria di Chiusi.
11 h-11 h 30 : Discussion
11 h 30 : M. Torelli (université de Pérouse) : Spurinas e non Smurinas. I fondatori della Tomba dell’Orco di Tarquinia.
12 h : D. Maras (université de Rome – La Sapienza) : Storie di dono : l’oggetto parlante si racconta.
12 h 30 : Discussion
L’Italie et les autres
14 h 30 : C. Ruiz Darasse (Casa de Velázquez – Madrid) : L’épigraphie funéraire de la péninsule ibérique préromaine. Etat de la question.
15 h : E. Deniaux (université de Nanterre – Paris X) : L’épigraphie de Dyrrachium.
15 h 30 : P. Poccetti (université de Rome II) : Morire lontano dall’ Italia : differenze e interazioni attraverso l’epigrafia ellenistica della necropoli dell’isola di Renea (Delo).
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