Tyrian stationarii at Puteoli

Sosin, Joshua D.

doi:10.15661/tyche.1999.014.23

Cited by 7 publications

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“…Sosin (1999) a pagus Tyrianus existed in puteoli from a still unpublished inscription.97 we could postulate that the choice for greek is a sign of a restricted intended readership. however, greek remained the dominant official language in inscriptions in nearby neapolis well into the third century ad.…”

Section: The Tyrian Trading Stationmentioning

confidence: 99%

“…this was mommsen's suggestion; mommsen (1913) 9 with dessau's nt. 2; dubois (1907) 92; Sosin (1999) 89 on the architecture of scholae see Bollmann (1998) 58-126. a colonnaded structure located in the western part of puteoli has, on the basis of two inscriptions found nearby, thanks to the Sulpicii archive, we now have at least some idea of lease prices in puteoli. In a document dating from march 13th, 40 ad, a grain stall was leased for a monthly rent of 100 hS to store 13,000 modii (87.5 metric tons) of alexandrian wheat.…”

Section: The Tyrian Trading Stationmentioning

confidence: 99%

“…for an ingenious attempt to explain the inscription, seeSosin (1999). Sosin argues that the councilor philocles, far from agreeing, contradicted the version of events given in the official request to the council.…”

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Trading Communities in the Roman World

Terpstra¹

2013

109

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Section: The Tyrian Trading Stationmentioning

confidence: 99%

Section: The Tyrian Trading Stationmentioning

confidence: 99%

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Trading Communities in the Roman World

Terpstra¹

2013

109

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“…68 The Tyrians living in Puteoli, furthermore, had their own district (pagus) with representative institutions (presumably the stationarii, although maybe under a different name) that elected patrons. In 67 IG XIV, 830;Sosin 1999;Aliquot 2011: 88-91, no. 6 (and there for many more references); see also the contributions by Steurnagel and Terpstra in this volume.…”

Section: Puteolimentioning

confidence: 99%

The Structure of Mercantile Communities in the Roman World

Verboven¹

2020

Roman Port Societies

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Alexandria and elsewhere. They are clearly different from the Egyptian resident community on Delos as a whole. 51 We are relatively well informed of how the Roman community-the conventus civium Romanorum-was organized. It occupied a compound of considerable size, the so-called 'Agora of the Italians'. In the third quarter of the second century BC, collective action by the Roman residents' community was socially structured through boards of magistri: the Competaliastai, the Apolloniastai / Magistri Apollini, the Hermaistai / Magistri Mercurii and the Poseidoniastai / Magistri Neptuni. The relationship of these to the Roman conventus is not clear. The Competaliasts are all slaves. Their name links them to the collegia Competalicii known also in Italy as neighbourhood associations. 52 The three other boards, however, composed of freedmen and ingenui, were more prestigious. Korneman, Schulten and Boak interpreted them as the (chosen) representatives of the Roman-Italian community on Delos. 53 Hatzfeld, however, rejected this and noted the similarities with the collegia and magistri in Capua and identified them as semi-professional / semi-religious associations, whose implicit raison d'être was to defend commercial interests. 54 Flambard further underpinned this interpretation. He argued that the Magistri Mercurii represented the oldest Roman merchant association on Delos, established c. 150 BC. As the community grew two new collegia were created c. 125 BC: one of shippers, represented by the Magistri Neptuni and the 'Apollo-Worshippers', represented by the Magistri Apollini. The Competaliastai were established only towards the end of the second century BC. 55Hasenohr recently reasserted Kornemann's view. She believes that the magistri's (formal) duty was to preside over cult-activities and more generally to manage the 'Agora of the Italians'. She points to the absence of a reference to a collective body (such as collegium, synhodos) in the magistri inscriptions, to the often joint inscriptions by the boards and to the fact that family-members are found spread randomly over the Apolloniastai, Hermaistai and Poseidoniastai. 56 These arguments, however, carry little weight. Joint dedications by collegia 51

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“…77.6 K. The Sophists probably tainly after 217 and perhaps many years after'. Itremains between 231 and 238: de Lannoy (1997) 2387-8. odd that Protesilaos promised Helix a third victory at the 12 OG1S 595, on which see now Sosin (1999). Grave-Olympia 'if he wished', if in fact he was deprived of it by inscriptions: Rey-Coquais (1977), especially 154-60.…”

Section: The 'Dramatic Datementioning

confidence: 99%

Philostratus'Heroikosand its Setting in Reality

Jones

2001

J. Hell. Stud.

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This paper discusses the background in reality of the Heroikos (Dialogue concerning Heroes), which is ascribed to Philostratus of Athens, and is mainly devoted to the hero Protesilaos. After a summary of the work, the paper considers it from four aspects. The time of writing falls after 217 (the second victory at Olympia of the athlete Helix of Phoenicia); there may be a reference to events in Thessaly under the emperor Alexander Severus (222-235). If the author is the well-known Philostratus, then such a date also implies a dramatic date in the author's own time. This is corroborated by two series of references which appear to run from the comparatively recent past to the present. One of these concerns bones of heroes, while the other concerns athletes to whom the hero Protesilaos had given advice in the form of oracles. The geographical setting of the dialogue is Elaious in the Thracian Chersonese. The evidence for the cult of Protesilaos on the territory of Elaious comes from literature, notably Herodotus, from coins of the time of Commodus, and from modern observations, notably a vivid account given by Heinrich Schliemann. While Philostratus' description of the cult-place at Elaious appears very accurate, his account of the Island of Achilles in the Pontus is less so. Finally, the paper considers the Heroikos in the context of contemporary belief about heroes and their powers. Another work probably by the same author, the Life of Apollonius of Tyana, is adduced to assess the credulity of readers in Philostratus' time and later. Documents and literature of the imperial period show that even dead contemporaries could be regarded as heroes, who were still influential even from beyond the grave. The references to Protesilaos in literature (Pausanias, Lucian) strongly suggest that he was regarded as issuing oracles in the form of dreams, and this too accords with beliefs about heroes both in the Hellenistic period and in the Roman.

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Tyrian stationarii at Puteoli

Cited by 7 publications

References 0 publications

Trading Communities in the Roman World

Trading Communities in the Roman World

The Structure of Mercantile Communities in the Roman World

Philostratus'Heroikosand its Setting in Reality

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