Supplément au Catalogue des inscriptions latines païennes du Musée du Bardo.  [Inscriptions funéraires inédites de provenance inconnue]

Abdallah, Zeineb Benzina Ben

doi:10.3406/antaf.1996.1255

antaf

1996

DOI: 10.3406/antaf.1996.1255

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Supplément au Catalogue des inscriptions latines païennes du Musée du Bardo. [Inscriptions funéraires inédites de provenance inconnue]

Zeineb Benzina Ben Abdallah¹

Abstract: L' A. publie 71 épitaphes païennes inédites, conservée au Musée national du Bardo (Tunis) et dont l'origine demeure inconnue. Certains noms apparaissant pour la première fois dans l'épigraphie africaine, l'intérêt de ce catalogue est avant tout d'ordre onomastique.

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Cited by 5 publications

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“… 155 Identifications of the findspot are confused, but probably point to its discovery in the Sers plain, a zone surrounded by forested mountains today: Villefosse 1909; Chatelain 1910; Benzina Ben Abdallah 1986: 521.…”

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Reforesting Roman Africa: Woodland Resources, Worship, and Colonial Erasures

McCarty

2022

J. Rom. Stud.

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Despite a range of literary and archaeological evidence for the importance of forests in Roman Africa, these marginal lands and their marginalised populations have been almost entirely ignored or downplayed by modern scholarship, leading to tortured interpretations of a range of material. This article asks two questions, one historical, the other historiographic: what role did the forests of Africa Proconsularis play in the economies and productive imaginaries of the region's inhabitants? And why have the products, labour and labourers of sylvan industries been largely written out of modern accounts? After drawing together evidence and proxies for the centrality of Africa's pine forests to a range of lifeways, cultural practices and economies — including their fundamental (and overlooked) role in providing the pitch that lined the exported amphorae that drove North Africa's economic boom — I argue that French colonial practices around forests led to their erasure from histories of Roman Africa.

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Reforesting Roman Africa: Woodland Resources, Worship, and Colonial Erasures

McCarty

2022

J. Rom. Stud.

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“…, ILCV . See, too, the latest publications about Carthaginian epigraphy: Ben Abdallah (1986); Ben Abdallah and Ladjimi-Sebaï (2011), Christol (2012).…”

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Roman Carthage – An Ethnic Conglomeration? A Study of the Anthroponymy of an African Metropolis

Świerk

2022

Antichthon

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This article discusses nearly 1,200 names of individuals appearing in inscriptions from Roman Carthage. The aim of the study is to answer the question whether there are indications in the anthroponymic tradition that may support the thesis of the multiculturalism of the city. The analyses focus primarily on the cognomen, which constitutes the most individualized element of the Roman naming system. Besides the unquestioned, dominating role of the nomenclature that was typical of the Roman cultural circle, local onomastics also revealed the relationships that existed between local traditions, which were mainly of Punic origins, as well as the influences of eastern migrations. An important point in the analysis of names with Punic and Greek provenance, and the Latin cognomina described as African, was to consider the abundance of their occurrence in each social group. Thus, names could be examined not only as a possible marker of ethnicity, but also as a marker of social affiliation, which is important especially in the context of cognomina graeca. In the last part of the article, the results are presented in a broader regional context, with the aim of presenting the specificity of the anthroponymy of Roman Carthage.

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Le Mibil, association religieuse ou sanctuaire ? Recherches sur une énigme épigraphique

Abdallah¹,

Peyras²

1997

antaf

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Three inscriptions from Africa Proconsularis revealed the existence of a word, Mibil, known in this form or in the genitive, Mibilis. Two inscriptions, from ciuitas Siualitana (138-161) and from Bardo museum (161 P-180?), were engraved during the Antonine period ; the third one, from Cincaris, between 199 and 209 very probably. The divinities who were honoured were the Cereres, Deus Magnus, Mercurius Sobrius. The Mibil was a sanctuary or a sodality, or the both at once. The religious context and the linguistic analysis prove the punie etymology m-B'L, which means « that which belongs to the divinity » and « he who belongs to the divinity ».

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Supplément au Catalogue des inscriptions latines païennes du Musée du Bardo. [Inscriptions funéraires inédites de provenance inconnue]

Abstract: L' A. publie 71 épitaphes païennes inédites, conservée au Musée national du Bardo (Tunis) et dont l'origine demeure inconnue. Certains noms apparaissant pour la première fois dans l'épigraphie africaine, l'intérêt de ce catalogue est avant tout d'ordre onomastique.

Cited by 5 publications

References 2 publications

Reforesting Roman Africa: Woodland Resources, Worship, and Colonial Erasures

Reforesting Roman Africa: Woodland Resources, Worship, and Colonial Erasures

Roman Carthage – An Ethnic Conglomeration? A Study of the Anthroponymy of an African Metropolis

Le Mibil, association religieuse ou sanctuaire ? Recherches sur une énigme épigraphique

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