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• Bemerkungen zur öffentlichen Sklaverei in Pannonien

  89–99

  Ákos Zimonyi

  Views:

  66

  The monograph of Alexander Weiß on public slavery in the cities of the Roman Empire based on Greek and Latin inscriptions shed light on the role and functions of the public slaves, arguing that they had a much larger role in the administration of the provincial cities than previously thought. Weiß intended to collect all epigraphical data on public slavery, although he could not study some smaller corpora in Pannonia, like IlJug or the Corpus of Greek inscriptions found in Pannonia (CIGP). A new collection of inscriptions from Aquincum (Tituli Aquincenses) and new inscriptions offer a great opportunity to reexamine the epigraphical data of Pannonia on public slavery, and examine whether the public slaves of Pannonia fit into the administrative categories listed by Weiß, or might reveal new functions.

• The vivo suo formula, as a possible manifestation of the interconnection of the Greek and Latin languages in Moesia Inferior

  113–126

  Nóra Paulus

  Views:

  124

  The paper focuses on a strange variant of the se vivo expression which can be found mostly in Moesia Inferior: the vivo suo fecit formula. It appears only in twelve inscriptions, but that makes up one third of all the occurrences of the se vivo fecit expression in this region. How can we account for this formula, which cannot be explained by the classical Latin grammar? This intriguing form has attracted the attention of Giovanbattista Galdi, who in 2002 dedicated a paper to the possible origin of the formula. In this paper, he claims that the vivo suo form is the result of the interconnection of the Latin and Greek languages in Moesia Inferior, since the expression usually occurs in areas populated by Greeks. Galdi attributes the emergence of the formula to the fact that the Greek language does not have a possessive pronoun (like the Latin suus), but uses the genitive case of the reflexive pronoun (ἑαυτοῦ) to express the possessive relation. According to this theory the bilingual environment in Moesia Inferior, and more specifically the aforementioned Greek structure caused a confusion in Latin in the use of the possessive pronoun (suus) and the reflexive pronoun (se). The aim of my paper is to examine Galdi’s argument and to point out the problematic elements of this theory.

• To a beautiful soul. Inscriptions on lead mirrors (Collection of Roman Antiquities, Hungarian National Museum)

  101–113

  György Németh

  Ádám Szabó

  Views:

  102

  There is a collection of several hundred small Roman lead mirrors (former private collection) in the Hungarian National Museum. Greek or Latin inscriptions can be read on 17 mirrors. The present study publishes these items along with the drawings of the inscriptions. Such mirrors were found mainly in graves of women, functioning as escorts to the souls of the dead and as apotropaic amulets.

• The Magical Fomula on a Lost Uterine Amulet

  111–114

  Edina Gradvohl

  Views:

  53

  The article tries to reconstruct the inscription of a magical gem found in 1883 in Torontál which went lost by now. For this reconstructive work I used other gem inscriptions and also other magical papyri and lead tablets in order to compare the two types of texts. The inscription contains the Soroor-logos and the Gigantorekta barophita-logos as well. The gem and the inscription together were used for the protection of the uterus.

• Notices épigraphiques et onomastiques (Dacie romaine) (I)

  89–115

  Dan Dana

  Views:

  106

  This paper republishes 12 Greek and Latin inscriptions from Roman Dacia, in most cases with illustrations. Previous readings are improved and more ghost-names are removed. These inscribed monuments and objects (some of them, in the category of instrumentum inscriptum) are explained in their series or contexts, pertaining to the military milieu or the cosmopolitan side of the province.

• Eine magische Gemme mit Inschriften im Akademischen Kunstmuseum der Universität Bonn

  205–216

  Erika Zwierlein-Diehl

  Views:

  41

  The magical gem published here belongs to the Akademisches Kunstmuseum der Universität Bonn (Abb. 1–2.; measurements: 33 x 24 x 6 mm). It stems from the collection of Klaus Müller, who acquired it in the 1960th or 1970th. Obverse and reverse of the gem are filled with inscriptions, most of them consisting of unknown voces magicae, and possibly some meaningless letters to fill the space. On the obverse a prominent inscription invokes Eloe, that is Elohim, the Jewish God, who entered the magic pantheon like Greek and Egyptian ones and under the name of Iaō, even got an image in the figure of the cock-headed, snake-legged warrior. Eloe here means the great magic Sun god, as becomes apparent by Semese(ilam) in col. d 6. The reverse names Thoth, the Moon god. Thus the gem was an amulet for day and night, that is for ever. The bevel of the gem is left plain, so it could have been personalizied by an inscription, which was not the case; thus in its present form the gem was an amulet for every owner.

• A Possible Interpretation

  17–24

  Edina Gradvohl

  Views:

  50

  This paper attempts to interpret a gem of uncertain date and questionable origin, with Greek inscriptions and letters, and which is in the National Library of France (BNF inv.58.2220). Based on previous interpretations and the surviving impression and description of a pendant which is very similar to it in material and subject, it can be shown that the gem is original, and Christian, based on the depictions on it and the clearly legible word "ΧΡΙCΤΟC".