Aphrodisias

The present work deals with pharmacological studies of the formulated tablet of Bombax ceiba Linn. root extract. An aphrodisiac activity by mating behaviour test model was investigated. The dissolved tablet slurry (400 mg/kg body wt. /day) was administered orally by gavages for 28 days. Mount latency (ML), intromission latency (IL), ejaculation latency (EL), mounting frequency (MF), intromission frequency (IF), ejaculation frequency (EF) and post-ejaculatory interval (PEI) are the parameters observed before and during the sexual behaviour study at day 0, 7, 14, 21 and 28. The formulated tablet significantly reduced ML, IL, EL and PEI (p<0.05). The formulated tablet significantly increased MF, IF and EF (p<0.05). These effects were observed in sexually active and inactive male mice. Bombax ceiba roots extract tablets (400 mg/kg body wt.) have comparative aphrodisiac activity in inactive mice.

This innovative study uses one well-documented moment of violence as a starting point for a wide-ranging examination of the ideas and interactions of pagan philosophers, Christian ascetics, and bishops from the fourth to the early seventh century. Edward J. Watts reconstructs a riot that erupted in Alexandria in 486 when a group of students attacked a Christian adolescent who had publicly insulted the students' teachers. Pagan students, Christians affiliated with a local monastery, and the Alexandrian ecclesiastical leaders all cast the incident in a different light, and each group tried with that interpretation to influence subsequent events. Watts, drawing on Greek, Latin, Coptic, and Syriac sources, shows how historical traditions and notions of a shared past shaped the interactions and behavior of these high-profile communities. Connecting oral and written texts to the personal relationships that gave them meaning and to the actions that gave them form, Riot in Alexandria draws new attention to the understudied social and cultural history of the later fifth-century Roman world and at the same time opens a new window on late antique intellectual life.

This paper presents the case of the theatre at Nysa and discusses the provenance of its marble architecture. The results of archaeometrical analysis indicate the use of imported marble from Aphrodisias and Denizli for the reconstruction of the scaenae frons in the late 2nd century A.D. This study case evidences that Aphrodisian marble was exported for construction purposes on regional level in the Imperial period.

Cover: Thessaloniki, Rotunda: detail of angel (photo: B. Kiilerich) main reason for Pacatus' admonition. 5 At Silahtaraga on the outskirts of Constantinople, slightly under life-size marble statues of Artemis, Selene, Helios (Fig. 1.1) and Heracles, and snake-tailed figures in dark grey limestone have come to light. 6 Similarly carved in dark stone, remains of snake-legged giants have been found in a fourth-century building at Valdetorres de Jarama in central Spain. 7 In Spain, as in Constantinople, the presence of the giants suggests a group composition with figures in dynamic poses and with dramatic potential. Since Pacatus refers to labours, triumphs and wars, he seems to be thinking of visual narratives rather than single figures. While some of Heracles' labours could be shown as abbreviated narratives, for example, the hero holding the apples of the Hesperides, other subjects would require more complex modes of representation: images set up as grand tableaux suggesting spectacular compositions. Due to the fact that mythological subjects were fashioned in a conventional manner, Idealplastik, by nature conservative, is quite difficult to date. Based on the belief that such statuary was no longer made in later antiquity, scholars formerly tended to assign works that were traditional in style and subject matter to the second or early third century. Thus the Silahtaraga sculptures were first assigned to the late second century, while recent research 5. N.

Pre Historik dönemde insanlar inanç sistemleri gereği ana tan- rıça kültlerine ihtiyaç duymuşlardır. Bu ana tanrıça kültleri kendisine inanan- lara bereketi ve bolluğu getirmiş ve aynı zamanda onların şehirlerini koruma görevlerini üstlenmişlerdir. Bu ana tanrıçaların kültürlere göre kült heykelleri ve isimleri değişse de insanların onlara atfettikleri anlamlar benzerlik göster- mektedir. Anadolu’da Neolitik dönem ve sonrası incelendiğinde; ana tanrıça kültü olarak Hitit ve Frigler-Kibele ve Kubaba’ya inanmıştır. Ana tanrıça kültü, toprağın bereketini, doğumu simgelemekle birlikte, şehrin koruma görevini de üstlenerek kendisine inananlar tarafından tapınılmaktadır. Anadolu’da bereket kültü olan ana tanrıçaya inanılması toprak ile ilişkilendirilmesine neden olmuş- tur. Ana tanrıçaya inananlar onun için heykeller yapmışlar ve tapınaklar yapa- rak ona duydukları saygıyı ortaya koymaya çalışmıştır. Ana Tanrıça, Yunan kültürünün etkisiyle, örnekleme alınan Efes kentinde Artemis’e, Afrodisyas kentinde Aphrodite’e dönüşmüş; bereket sembolü ve doğurganlıkla olan ilişki- sini kaybetmemiştir. Bu tanrıçaların adına yapılan heykeller onun doğurganlığı, bereketi ve tüm her şeyin koruyucusu özellikleriyle betimlenmiştir. Bu bağ- lamda, araştırmanın örneklemine Efes Antik kentinde inanılan Artemis ve onun adına yapılmış Artemis tapınağı ve Afrodisyas antik kentinde inanılan Aphro- dite ele alınarak, Anadolu kültüründe yer alan- Erken Anaerkil Dönem Ana Tanrıça (Mitolojik Ana) kültüyle benzerlikleri üzerinden bağlantısı incelen- mektedir.

This study consists of initial observations made upon Byzantine, Seljuk, Begliks and Ottoman pottery fi nds from the Aphrodisias excavations since 2013. Chronology of the pottery fi nds uncovered in the North Avenue, South Agora, Hadrianic Baths, Theatre and Temple of Aphrodite will be presented briefl y. To resolve the contexts in which the potteries belong to, the emphasis is on the history of the city and political events that could have potentially caused considerable changes to the economy. By establishing analogies and considering the chronology of the city, an attempt is made herein to put the pottery fi nds into their
possible contexts. Through the end of the 9th century in Aphrodisias, a sudden rise in the quantity of Byzantine potteries is observed. The city
was in commercially connected to Constantinople and centers such as the Adriatic Coasts or Corinth. Pieces of Fine Sgrafi tto Ware, Green and Brown Painted Ware and Slip Painted Ware produced from the middle of the 12th century and the beginning of the 13th century have been found in many areas of the city. Very few pottery fi nds belonging to the Seljuk period have been uncovered. In Aphrodisias, glazed pottery production probably started during the Byzantine or Begliks period. There was a period of growth in Aphrodisias from the fi rst quarter of 15th century to the mid 16th century. In excavated areas, a large number of pottery finds have been found. With the change of commercial routes in the 17th century, the city was increasingly reduced into a rural settlement and has subsisted to the present day.

Aphrodisias antik kenti iç Karia Bölgesi sınırlarında yer almaktadır. Yapılan kazı çalışmaları sonunda ele geçirilen buluntular kentin kurulduğu alanın Geç Neolitik Dönem’den (M.Ö. 5800) itibaren yerleşim gördüğünü ortaya koymaktadır. Roma Dönemi'nde yöneticilerin soylarını tanrıça Aphrodite’ye dayandırması ve Octavianus’un azad ettiği köle Zoilos’un Roma’dan Aphrodisias’a dönmesi kent için dönüm noktasıdır. Kent Zoilos'la birlikte gelişmeye başlamış ve M.S. 3. yüzyılda Karia Bölgesi’nin conventusu olmuştur. Kentin Roma desteğiyle ulaştığı refah ve kente yakın mermer ocakları, Aphrodisias’ı sanatçılar için cazip kılmıştır. Kentte yapılan çalışmalarda M.Ö. 1. yüzyıldan M.S. 7. yüzyıla kadar devam eden bir heykel okulunun varlığı kanıtlanmıştır. Kentte çalışan okul serbest yontuların yanı sıra mimariye bağlı heykeltıraşlık alanında uzmanlaşmış ve bunu bir iş kolu haline getirmiştir.
Tez konumuzdaki kabartmaların bağlı bulundukları Sebasteion, kentte çalışan okulun yapmış olduğu çalışmaların en açık kanıtlarındandır. Şehrin zengin vatandaşları İmparator Augustus ile başlayan İmparatorluk kültü için Julius Claudius İmparatorları ve hanedanına Sebasteion denilen kutsal alanı adamışlardır. Üç kattan oluşan iki uzun portiğin son iki katı kabartmalarla dekore edilmiştir. Tez kapsamına giren kabartmalarımızın yer aldığı güney portiğin ikinci katında Yunan mitolojisinden, üçüncü katında ise Roma İmparatorluğu’ndan sahneler bulunmaktadır. Konumuz üçüncü katta sergilenen Claudius ve Britannia, Nero ve Armenia, kara ve denizlerin hakimi Augustus figürlerinin yer aldığı kabartmalardan oluşmaktadır. Söz konusu üç kabartmada Klasik, Hellenistik ve Roma İmparatorluk Dönemi’nden alınan sanat özellikleri bir arada kullanılmış ve heykeltıraşlar tarafından İmparatorluğun propagandacı ideolojisine göre yorumlanmıştır. Yaptığımız çalışmada konu ve üslup yönünden heykeltıraşların etkilendikleri eserler ve benzer örnekler detaylı belirlenmeye çalışılmış, daha önceki yayınlarda önerilen bazı örnekler yeniden ele alınmıştır.

This chapter considers the evidence for urban life and urban change at Aphrodisias in the long sixth century, drawing in particular on the evidence from recent excavations in the ‘Place of Palms’ that shows late antique rebuilding of the monumental pool and the surrounding colonnades there, which can be associated also with evidence for repairs to the Hadrianic Baths, the North Agora, the bouleuterion, and parts of the city wall shortly before or around AD 500. This enormous building and repair programme speaks eloquently to the vitality of urban life at Aphrodisias as the sixth century opened. Gameboards and graffiti around the rebuilt pool shed light on the use of this public space during the sixth century, while epigraphic and archaeological evidence allow us to trace further changes to the monumental architecture of the city centre. These include the construction of a header tank to continue supply to pressurised fountains around the monumental pool, perhaps in the reign of Justinian, and the apparently contemporary creation of a street fountain (‘Gaudin’s Fountain’) elsewhere in the city; and evidence for continued use of and repairs to the monumental Hadrianic Baths, whose floor paving was repaired and re-set as late as AD 610 or after. Finally, the end of the monumental city in the early seventh century is discussed, and its possible connection with the Persian invasions of Asia Minor; a series of burned deposits suggest multiple conflagrations around the city in the period AD 614–616, and the recent excavations show that these fires were followed soon afterwards by an earthquake. There is evidence for an organised clean-up of much of the destruction debris, showing some continued civic organisation, but thereafter the city never regained the monumentality it had had before.

, maschere e ghirlande 73 5.1 Il fregio allo stato attuale delle ricerche 73 5.2 Origine e significato del fregio a maschere e ghirlande 76 5.3 I soggetti rappresentati: un programma iconografico? 77 5.4 Il fregio e la scuola di Afrodisia 86 5.5 L'interpretazione e i significati simbolici del fregio 87 Conclusioni 97 Bibliografia 101 5

1. Pour Isabelle, l'amie disparue, cet article reprend le fil d'une conversation scientifique qui nous a souvent réunis et qui n'était guère funèbre : Isabelle avait le « gai savoir ». L'étude avait été brièvement annoncée dans Fröhlich 2008, p. 204 n. 3. Elle a été rédigée à Munich, lors d'un séjour à la Kommission für Alte Geschichte und Epigraphik des D.A.I., financé par une bourse de la Fondation Alexander von Humboldt, à laquelle je suis reconnaissant. Mes remerciements s'adressent également à R. Fabiani, O. Henry, L. Martinez-Sève, A.-V. Pont, Chr. Schuler, M. Sève et M. Wörrle, pour les précieuses informations qu'ils m'ont apportées sur des points qui me demeuraient obscurs ; enfin à M.-Cl. Ferriès pour sa précieuse relecture. 2. Université de Bordeaux III-UMR 5607-Ausonius. › Chapitre XI Tiré à part de l'ouvrage Forgerons, élites et voyageurs d'Homère à nos jours, PUG, 2013. Usage commercial interdit. Les tombeaux et les Élites : pratiques et représentations 228 dans le courant des époques hellénistique et impériale, certaines villes ayant alors abrité dans leurs murs plusieurs tombeaux de personnalités éminentes. Le sujet a attiré l'attention depuis longtemps et fait l'objet de deux monographies récentes consacrées à l'Asie Mineure 3 et de bien d'autres études traitant d'exemples particuliers 4

The ancient Carian city of Aphrodisias is located in southwestern Turkey, near the modern village of Geyre, in the upper valley of Morsynus River. The city was famous in antiquity for its sanctuary of Aphrodite and its marble sculptors. The first systematic excavations at the site started in 1961 and still continue today. One of the most impor- tant structures at the site is the Temple of Aphrodite dedicated to the patron deity of the city. The first phase of the temple is dated to 30 BC, it was enlarged in the 1st century AD and it was then converted into a church in late antiquity. The finds discovered in the excavations of the sanctuary present quite important information about the history of the temple. Amongst the finds, a significant group consists of terracotta figurines. Several areas of the temple were excavated in the 1960’s and during these field works, a total of 32 fragments of figurines were brought to light. The figurines were mostly unearthed in the temenos of the sanctuary. Since the temple had a long and complicated history, the context of the figurines is not very clear. The majority of the figurines represents females. Female types include seated female representations, which were popular in the Archaic Period, fragments of head and drapery reflecting the Tanagra type and vario- us female heads, which were widespread during the Hellenistic and Roman Periods. Furthermore, a relief representing an “Aphrodite-Eros” group has been evaluated within this study. The existence of the “Naked Aphrodite” type is proven through several body and arm fragments. There are two representations of Eros. One is an infant Eros on a relief fragment, the other is a nude youth on an applique fragment of a relief vase. It seems that the male figurines are the least favoured votive offerings to Aphrodite among the figurines from the sanctuary. They are represented with only two examples; the back of a draped kouros figurine and the fragment of head. Another group in this study is the animal representations including dove, bear, ram and cattle, which are all solid and decorated with incisions and lines. All the figurines in this study are votive offerings to Aphrodite and they give information about the cultic activities for the goddess. The scarcity of male figurines is to be expected in the dedication of the votive offerings to deities. Animal representations like dove figurines, are important in terms of indicating the sacred elements in the cult of Aphrodite. The earliest figurines from the sanctuary are dated to the 6th century BC after which there is a hiatus until the 3rd century BC, when the dedication of figurines start again and continue increasingly until the 1st century AD. Thus, the terracotta figurines dedicated to the Aphrodisian Aphrodite that had originated from a local cult, are significant in terms of reflecting the history, the structure and the function of the cult.

Although the long history of Aphrodisias’ haunting beauty and timeless elegance was accelerated by the stunning Roman period sculpture from the renowned Art School of Aphrodisias situated in endless groves of poplar trees, her history has not been without significant setbacks and challenges. For centuries, Aphrodisias was in–and–out of decline due to catastrophic earthquakes, ongoing flooding, Christian pathological fear of Pagans, raids by Seljuk Turks and Turkmen horsemen (ACV: 35), plus other extensive means of looting and destructions. Echoes of the monotheistic drone “Thou shalt have no false gods before me” (Ex 20.3-5) are ever present in ancient history, but explicitly so at the Temple of Aphrodisias.

Under Roman rule, Aphrodisias in southwestern Turkey profited considerably from its self-proclaimed status as the city of Aphrodite. By the Late Antique era, however, this association with the pagan goddess of love and beauty was no longer an advantage; rather, it was a problem in an increasingly Christian culture.  This article examines the means by which the citizens of Aphrodisias eradicated the cult of Aphrodite, and in so doing transformed the visual landscape of their city. Aphrodisias's rich archaeological and epigraphic record, and the prominence of Aphrodite there, make this a useful case study for the dissolution of a pagan goddess's cult in late antiquity. Early Christian attacks on pagan cults and images have recently attracted con siderably scholarly attention. Debate has focused on the extent of these attacks, and the range of attitudes Christians had towards pagan artifacts. What has not been addressed, however, is the dimension of gender. In what ways were pagan goddesses treated differently than their male counterparts? What forms might attacks on their worship take? And were certain goddesses particularly problematic? This paper argues that, while in theory all pagan deities were anathema to Christians, in practice Aphrodite was particularly targeted for attack. This was due to her visual form – her erotic charm, her frequent nudity – and to her divine 'personality', especially her concern with erotic desire and sexual love. In consequence, Aphrodite's cult and images attracted particularly violent responses, not only in Aphrodisias but in other Late Antique towns also. Her sacrifices were banned, her statues mutilated, and her temples torn down, or converted into Christian churches. Such treatment testifies to the dangerous power of Aphrodite for adherents of the new religion; it also offers illuminating insights into the transformation of the Late Antique city in the transition from paganism to Christianity. Zusammenfassung Unter römischer Herrschaft profi tierte Aphrodisias im Südwesten der Türkei erheblich von seinem selbst verbreiteten Ruf als Stadt der Aphrodite. In spät antiker Zeit jedoch war die Verbindung mit der heidnischen Göttin für Liebe und Schönheit nicht länger mehr ein Vorteil. Im Gegenteil wurde es ein Problem in einer zunehmend christlichen Kultur. In vorliegenden Artikel untersuche ich, mit welchen Mitteln die Bürger von Aphrodisias

Onur ve ün gibi kavramlara sosyal hayatlarının merkezinde rol veren Hellen ve Roma toplumları, geleneklerini ve kentlerini bu çerçevede geliştirmişlerdir. Oluşturulan onurlandırma geleneği içerisinde, onur elde etmek isteyen insanlar kamu ve kent yararına işler yapmış, bunun sonucunda birçok hizmet şekli ortaya çıkmıştır. Kentlerin en önemli alanları, en görünür yerleri; hükümdarlara, komutanlara, rahiplere ve soylarının bilinir sürekliliğini sağlamak isteyen birçok soyluya göz önünde olmak, nüfuz kazanmak, hatırlanmak ve propaganda yapmak için alan sağlamıştır. Onurlandırma geleneğinin günümüze ulaşan en güzel kanıtları olan heykeller ise onurlandırılan kişilerin statüsüne göre farklı şekillerde işlenmiş ve sergilenmişlerdir. Bu çalışma, kimlerin nasıl onurlandırıldığı, Hellenistik ve Roma Cumhuriyet-İmparatorluk Dönemleri içerisinde onurlandırma geleneğinin nasıl geliştiği, Batı Anadolu’da bulunan kentlerde hangi alanların onurlandırmalar için kullanıldığı ve de onurlandırma portre heykellerinin nasıl işlendiğine dair bilgiler sunmaktadır.

A total of 178 Greek and Roman Provincial coins were found during the excavations at Aphrodisias between 1998 and 2019. Although low in number to comment upon, when joined with a further 189 “excavated” examples from the 1961-1973 seasons at the site published by Prof. D. J. MacDonald, these provide ample evidence to understand the coins represented at Aphrodisias and their place in circulation. Coins from the other mints represented at Aphrodisias provide us with evidence for travel made on the major routes in the region.

This article examines the Sebasteion – a complex for emperor-worship built in the first century AD-in Aphrodisias, modern Turkey, and studies its political and ideological messages when the sensory experiences of the spectators are considered. The monument contained geographical representations of the peoples of the Roman world placed above a portico. Previous studies of this monument focus upon close and repeated visual study to gain an idea of a powerful empire, but this is not how the contemporary audience would have experienced it. During a religious procession the spectators were moving past static images situated high above them, with many other stimuli, which could distract from or add to the intended ideological messages of the monument. Therefore this article considers movement and architecture as part of the sensory experience and illustrates that these would have affected the audience's encounters, which in turn could affect perceptions of the Roman world.

The so-called „Bouleuerion Court“ is located in the city center of Aphrodisias immediately to the south of the Temple of Aphrodite. It encloses the city’s Bouleuterion which was built around 200 A.D. This article covers the history of this area from the late Hellenistic and early Imperial periods to the Middle Byzantine era, based on architecture, archaeology, and inscriptions. It becomes evident that a thorough evaluation of archival materials from the 1960s provides valuable insight into stratigraphy and finds.
From the early Imperial period to the second half of the 2nd century, the “Bouleuterion Court” served as the urban center and meeting place of the boule. During the late Antonine or Severan period the senator Attalos erected a new Bouleuterion for the city council. Following the decline of urban institutions, the north stoa of the court housed a sculptor’s workshop. According to an inscription from around 500 A.D., the Bouleuterion was repurposed as a palaistra and probably used for sporting competitions such as wrestling and boxing. Probably due to the raising water table in the city, the level of the entire court was raised. From the second half of the 6th century onwards, archaeological evidence implies that the area fell into decline. Remains of an olive press facility and graves can both be dated to the Middle Byzantine period. The latter ones can be connected to the conversion of the Temple of Aphrodite into a church. All in all, it can be said that the history of the Bouleuterion does not only mirror the past the entire city, but is also connected to the political and cultural development of Asia Minor.

Due to the copyright, a full pdf version will be available in 2021.

The epigraphic display carved on the north wall of the stage building of Aphrodisias’ theatre in the 3rd century CE, commonly referred to as the “archive wall”, is usually assumed to have been designed based on the chronology of the documents it includes. This paper argues instead in favor of a centripetal design, which placed in the center of the composition the most important documents in terms of their honorific value for Aphrodisias and its citizens. It is argued, here, that form and content, as expressed in the documents’ rhetoric, and the concrete privileges which the documents attested to, were more important than chronology to the designers of this dossier. It is further argued that there were two epigraphic phases, with the original phase most likely dating from 224 CE and including all documents carved above the orthostate course, and a later phase dating from 243 CE or slightly later, in which the inscriptions were extended to the orthostate course. Finally, it is suggested that the earliest letter of the dossier (document 4), may have been a letter by Cornelius Sulla.
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This article presents 33 Greek inscriptions found at Aphrodisias between 1995 and 2001. They include an honorary decree, honorary inscriptions of other types, statue bases, dedications, building inscriptions, epitaphs, and a sundial. The most important new text is an honor ary inscription on a statue base set up by the prominent philosopher Alexander of Aphrodisias for his father (4). An unusually early inscription is a posthumous honorary decree for a prominent local citizen (1), which records his achievements probably during the wars and diplo matic exchanges of the first century B.C. The other new texts provide information about cults (Thea Eleutheria: 8; Zeus Nineudios: 11; Hephaistos: 15), the date of the Civil Basilica (14; under Domitian?), gladiatorial compe titions (21)(22), the prosopography of the city, occupa tions (lira bronze-smith; 28: an agent of Fulvia Cervidia Vestina, member of a senatorial family, who probably owned land near Aphrodisias), and the relations between Aphrodisias and the Roman provincial administration (23 and 26). In this article, I present the most important epigraphic finds from Aphrodisias from the years 1995-2001. They include a posthumous honorary decree for Hermogenes (1), honorary inscriptions (2-7), stat ue bases (8-10), a dedication to Zeus Nineudios (11), building inscriptions (12-20), two gladiatorial mon uments (21-22), funerary inscriptions (23-32), and a sundial (33). All the texts are new, except for nos. 3, 6, 7?, 10, and a fragment of no. 12, which are earlier finds, now rediscovered and re-edited. I have not in cluded small fragments, graffiti, inscriptions on instrumenta domestica, masons' marks, and inscriptions from late antiquity (prayers, graffiti, acclamations), which will be presented in separate articles. 1 Most of the inscriptions published in this article belong to the Imperial period. The only exceptions are the honorary decree (1) and the dedication to Zeus Nineudios (11), both of which date to the first century B.C. The new texts provide information about the institutions of Aphrodisias in the first cen tury B.C. (1), the prosopography of the city (1, 3-6, 378 provincial governor (or other Roman authorities) could be expected even at Aphrodisias, a free city. The building inscriptions concern building projects in the North Agora (12-13), a hitherto unattested temple of Hephaistos (15), and the Civil Basilica (14). This last text seems to refer to the emperor Domitian with the attribute aneiketos (invictus); if this identification is correct, it provides new evidence for the date of Civil Basilica in the Flavian period. A significant addition to the prosography of the city is M. Cocceius Ulpianus (19), possibly a Roman knight (SEG 30.1255) or one of his relations. The epitaph of a pragmateutes of Fulvia Cervidia Vestina, a clarissima femina, adds another senatorial family to those known to have had economic interests (land ownership) in Aphrodisias (28). Of interest for social and economic history are also the dedication of a bronze-smith (11) and the term Koopiwv «}>uAfjc, (if correctly read in 25), which may designate an official of a trade associa-ANGELOS CHANIOTIS [AJA108 tion. Two further gladiatorial monuments can be added to the evidence for gladiatorial competitions in Aphrodisias (21-22). DECREES (NO. l) 1. Posthumous honorary decree of Plarasa and Aphrodisias (?) for Hermogenes (fig. 1) I 98.001. Marble block, slightly damaged on the upper and left sides of the inscribed surface. Since the sides of the block are only roughly carved (with the exception of the inscribed surface), the block must have been part of a larger structure. Two deep holes on the upper part may have been made in secondary use. H: 58.5 cm, W: 90.4 cm, D: 39 cm, LH: 2 cm. Found during Museum excavations in the field of Mehmet Coban, in the location called Balkar Mevkii at Cayin Karsisi, south of Aphrodisias (south of the Morsynos river).

Pamukkale (Cotton Castle), 14,000 to 12,000–year–old limestone rock
]formations, is located in Central Turkey in the Denizli Province near the Aphrodisias Temple site. Pamukkale’s ancient origins include the sacred Roman city Hierapolis (Holy City), water healing spa center and later site of one of the seven churches in the Apocalypse of the New Testament.

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This paper is concerned with the concepts of protection, conservation and management of archaeological heritage sites as invoked by UNSECO, ICOMOS and ICCROM and the benefits of engaging in sound heritage management in the face of increasing Mass Tourism to Aegean Turkey’s ancient archaeological sites.  To this end, the author has selected the two Ancient Greco-Roman archeological sites of Aphrodisias and Ephesus in western Turkey for a comparative study. The sites have been identified for their outstanding universal value (OUV) and contrasting contexts. The Ancient city of Ephesus, inscribed in July 2015 as a World Heritage Site and The Ancient City of Aphrodisias, a nomination candidate since 2009.

Central to the paper is the review of visitor management strategies presented in the Turkish Ministry of Culture and Tourism Management Plans submitted to UNESCO for Ephesus and Aphrodisias and prospects for their timely implementation.

The burning question focuses on the 'Adequacy' of existing Regulalatory frameworks to protect the sites in the face of Mass tourism.

A famous passage of Appian (B. C., I, 97, 454) gives the text of an oracle allegedly delivered to Sulla in which an unidentified oracular god urges him to make offerings to the Immortals, in particular to Delphi and to Aphrodite of Aphrodisias. The goddess, it is told, will then bring the Roman general a huge power. The same Appian (ibid., 455) also records the actual offering of a golden crown and a double axe made by 'Sulla imperator' to the Carian goddess. The 2nd century A.D. historian is the only literary source about Sulla’s piety towards the goddess of Aphrodisias. This passage raises several interpretative issues, which will be dealt with in the first part of this paper. First, it is hardly possible to identify the source(s) used by Appian about the oracle and the offering (which both were apparently not mentioned in Sulla’s autobiography). Secondly, the origin of the oracle is unknown: historians generally assume that it must have been the Delphian oracle, consulted during the first Mithridatic War, but I am inclined to believe that this 'responsum' (as the majority of such political oracles) was forged a posteriori. Hence the question: by whom and in which context(s)? The second part of this paper will be dedicated to the possible traces of Sulla’s piety towards Aphrodisias’ goddess in the historical memory of the Carian city itself. We can have an insight, even if fragmentary, into these traditions through the local coinage of Aphrodisias of the late Hellenistic period. Besides the head of Aphrodite, this coinage shows religious and military images such as the double axe, the cuirass, and the gods Nike and Ares. These are strikingly close to the Sullan religious ideology and could have been chosen in order to spread the memory of Sulla’s offering to the local goddess.

Several empirical studies have linked political candidates' electoral success to their physical appearance. We reexamine the effects of candidates' physical attractiveness by taking into account emotional facial expressions as measured by automated facial recognition software. The analysis is based on an observational case study of candidate characteristics in the 2017 German federal election. Using hierarchical regression modeling and controlling for candidates' displays of happiness, consistent effects of physical attractiveness remain. The results suggest that a potential interaction effect between displays of happiness and attractiveness positively affects vote shares. The study emphasizes the importance of considering emotional expressions when analyzing the impact of candidate appearance on electoral outcomes.

Der kl Heinaiden geborene Redner Aelius Artendes pries in seiner 143 n. Chr. gehaltenen Romrede die Einheit, die unter römischer Verwaltung ge herrscht haben soll. Das ganze Imperium stelle ein Fest alter und neuge gründeter Städte dar; die Sitten und Gesetze der verschiedenen Völfcer brauche der Geograph nicht mehr zu beschreiben, denn für die ganze Menschheit gebe es nunmehr eine einzige Ordnung (XXVI97-103). Es fällt schwer abzuschätzen, wie groß der Abstand zwischen dem imaginären Reich des Redners und den real existierenden Zuständen war, vor allem in den Gegenden, die Aelius Aristides nicht kannte: ländlichen Siedlungen abseits der Urbanen Zentren. Betrachten wir etwa den geographischen Raum Kleinasien -auf den sich auch meine späteren Ausführungen be ziehen -, so haben wir es mit einer hinskfaükh Geschichte, Sprache, Kul tur, Kulten und Rechtsordnung alles andere ab einheitlichen Region zu tun, die, wenn überhaupt, höchster» in adminuttrativer Hinsicht eine Ein-1 Die voBstäadige Dokuaaentttkm zu den hier angesprochenen Phänamenett und eine ausfthrifche Behandlung de» religiösen Mauas im spltaatiken Aphrodisiaa wird in einer Monographie (»From the City «F Aphrodite to fhe City of tfae Gross: Pagaas, Christiaas, aad Jews at Aphrodisias in Late Antiquity«) präsen tiert; stehe auch OsaniDtis aooa.-In bezug auf die religiösen Entwicklungen der Spatantflce (Christianisierung, Gesetegebung gegen Äe hektischen Kulte und die Juden) weiden aus der sehr um&agrektei und stets wadiswiden Sekundär literatur nur wenige Arbeiten zitiert, in denen man leicht die frühere Bibliogra phie findet Pur die Unterstützung mwner epägraphischeo Forschungen in Aphrodisias in den Jahren 1995-99 danke kh den Direktoren der Ausgrabung Prof. Dr. Chr. Hatte (New York) und Prof. Dr. R.R.R. Smith (Qrford). Finanzielle Unterstützung erhielt kh von der Dorot Foundation sowie VOM der Afciaader S. Onassis Foundation. Cand.phü. R. Oetjen danke ich für spradilkhe Korrek turren sowie für Hilfe beim Studium der spätannken Namen in Aphrodisias. Anregungen erhielt ich von den Teilnehmern am Kolloquium in Essen sowie von den Teilnehmern an Kolloquien in San Francisco (1997), Wien und Trier (1998), in denen Versionen dieser Arbeit vorgetragen wurden. AMCBLOS CHANIOTIS heit bildete. Hethiter und Assyrer, Lyder, Pbryger, Karer, Kiükter, LyMer, Bhhynier, Pamphyliet, Perser, Griechen, Kelten, Juden und Römer haben hier nach-oder nebeneinander gelebt Aristides' Ausführungen sind nicht bloß eine Beschreibung, sie enthalten auch ein Urteil: Homogenität und Einheit sind Wunschvorstellung des Redners, gewi£ auch seiner Zuhörer. Die Aufhebung kultureller Unterschiede wird als eine positive Errungenschaft hervorgehoben. Der moderne Historiker weiß jedoch, daß sich unter der Oberfläche der Einheitlichkeit, die Aristides preist, auch Spannungen im kulturellen Bereich verbargen, die natürlich vor allem -aber nicht nur -dann stärker zum Vorschein kamen, wenn die Staatsgewalt geschwächt wurde. Archäologische und historische Forschungen in Kleinasien haben unter dem Mantel der politischen Einheit und der kulturellen Koine, die von den Griechen seit Alexander dem Großen geprägt wurde, vielfach das Fortleben lokaler Traditionen gezeigt 3 , das Beharren auf uralten Kulten 3 , das Überleben einheimischer Namen und eigenständiger Institutionen 4 bzw. lokaler Traditionen in der Bäldkunst 5 Was für die Blütezeit des Reiches gilt, gilt erst recht für die Spätannke. Etwa vom frühen 4. bis zum 6. Jahrhundert n. Chr. zeichnet sich für die Gesellschaft des späten römischen Reiches ein uneinheitliches und ambivalentes Bild ab -ambivalent auch in bezug auf die Frage der kulturellen Komplexität Die Bemühungen um Stärkung der Zentralgewalt wurden immer wieder von außenpolitischen Krisen überschattet; die Etablierung des Christentums als Staatsreligion ging nicht ohne Widerstand vonstatten und rief vielfach neue Konflikte hervor; 6 in der Peripherie des Reiches wurde ein Jahrhunderte andauernder Verschmelzungsprozeß immer wieder durch das Findringen neuer oder die Verselbständigung alter ethnischer Gruppen unterbrochen. Ambivalenz und Facettenreichtum der Spätantike betonen auch die allgemeinen, großangelegten Untersuchungen, die sich notwendigerweise nur auf eine Auswahl der vorhandenen literarischen, dokumentarischen und archäologischen Quellen stützen. 7 Hier wird eher eine mikroskopische Analyse angeboten: das Studium speziell eines Aspektes der kulturellen Komplexität, der religiösen Komple-2 84 CHRISTEN, JUDEX TOP HEIDEN IM SPäTAMTIKEW APHMOPISIAS xität nämlich, am einem Ort, in der kfciiiaaatischm Stadt Aphrodisias. Eine Fallstudie bietet den Vorteil, dag man die Gesamtheit dar Zeugnisse erfassen und ita Detail «atemaciiaa kann; dadurch entsteht ein umfassenderes und differenziertere* Büd. Der Nachteil ist gleichfalls evkierrt: Das Beispiel Aphrodisias hat keine allgemeine Geltung, wenn auch die Situation in manchen anderen Großstädten Kleinasiens vergleichbar war, z.B. in Sardeis und Ephesos, In der alten Hauptstadt Rom, der Philosophen-und Kulturhauptetadt Athen, im ethnisch gespaltenen Atesaadrien, im administrativen Herzen des Reiches von Komrtantinopel, im von orientalischer Kultur beinflussten Antiochien oder aber auch in einem kleinen arabischen Dorf stellten sich die Probleme teilweise anders dar. 8 Die Er^ebrasse dieser Untersuchung sind daher nicht zu verallgemeinern, erscheinen Air die Behandlung allgemeiner Fragen aber auch nicht ganz ungeeignet Aphrodisias, vor dem i. Jahrhundert v. Chr. eine eher unbedeutende Siedlung in der Nihe ein« wichtigen Heiligtums, entwickelte sich in der Folgezeit zu einer der wichtigsten Städte Kleinasiens. 9 Die mythologisch begründete Verwandtschaft zwischen Aphrodite und der Familie des Augustu* in Rom verschaffte Aphrodisas poetische und wirtschaftliche Privilegien; 10 die Stadt wurde seit dem späten i. Jahrhundert v. Chr. mit prächtigen Bauten ausgestattet 11 Die kaiserliche Unterstützung, die Nutzung eines fruchtbaren Territariums und die berühmte lokale BäHhauerschuk machten Aphrodisias zu einem blühenden Urbanen Zentrum. Zu Beginn des 4. Jahrhunderts a. Chr. wurde es Hauptstadt der Provinz Karten. Ihren Ruhm verdankte; die Stadt an erster Stelle dem Heiligtum einer anatoJischen Fruchtbarkeits-und Kriegggäöin, die in heltemstiscfaer Zeit mit der gmchkchm Aphrodite identifiziert wurde.'* Bereits hier, auf dem Gebiet der Religion, erkennt man einen Verscbmelzungsprozeß von Elementen untorschiedMien Ursprungs: Der Name der mchtgriechkchen Göttin wurde vergessen, nkht aber ihre Eigenschaften und Attribute. Diese Aphrodite war nicht die spielerische Göttin der Liebe, sondern vor allem eine Große Mutter und Beschützerin von Kriegern; eins ihrer Attribute war die Doppelaxt; als Kriegsgöttta soll sie dem römischen Feldherm Sulla im Traum erschienen sein und ihm militärischen Erfolg versprochen haben; 8 85 ÄHGilOS CHAMIOTM dafür stiftete er ihr einen goldenen Kranz und eine Doppelaxt (Appian: UndiiheMfch wie die Ursprünge der Stadt war auch ihre Bevölkerung in der Kaiserzeit, die au« hdletusierten Karern, Griechen, Juden und einigen Familien römischen Ursprungs bestand. In der Zeit, aus der wir zahlreiche schriftliche QueUea besitzen (seit dem i. Jh. v. Chr.), sind die kut sehen Komponenten fast vollständig vensebwunden. Personennamen, Kultur, Sprache und Kunst sind grit-diisch und entsprechen ganz und gar dem von Aelius Aristides entworfenen Bild kultureller HomogenMt Nur die lokale Mythologie erinnerte noch an die karisdben Vorgänger der kaiserzeitlichcn Stadt, an dm Gründer Ninos {Stephane« von Byzanz, s.u. Ninoe), dem aber der Grieche Belkrephontes zur Seite gestellt wurde.* Die Bürger wi Aphrodisias verdankten ihre Identität einerseits dem gemeinsamen Bürgerrecht, «Aremdte aber einer größtenteils fiktiven Vergangenheit Sie waren freie Bürger einer von Rom unabhängigen und tributfreien Stadt Das Zentrum der Urbanen Siedlung war ein Kultort dem die Aphm-(tmä$ ihren Namen und ihre privilegierte Stellung verdankten. Für sie war die politische Identität mit der religiösen aufe engste verknüpft, ohne daß ethnische Differenzen eine offensichtliche Rotte gespielt hätten. Dieses Bild der frfcdlkhen Übereinstimmung täuscht jedoch: Obwohl Juden mit Sicherheit in Aphrodisias noch vor der Spätantike gelebt haben (s.u.), gibt es keinen einzigen Beleg eines jüdischen Namens vor dem 4. Jahrhundert n. Chr. Eine weitere religiöse Gruppe, die vor dem'4. Jahrhundert n. Chr. unsichtbar bleibt, sind die Christen; nur durch die Erwähnung von Märtyrern in I leiligenviten und einer Inschrift wissen wir, daß sie bereits zur Zeit der Öaistenverfclgung im 3. Jahrhundert n. Chr. in Aphrodisias lebten und für ihren Glauben starben. 15 Zudem gab es neben Christen und Juden natürlich auch die alles andere als einheitliche Gruppe der Anhänger heidnischer Kulte. Unter ihnen befanden ach Gläubige, die aus Tradition die alten Götter verehrten, Eingeweihte in die ägyptischen und orientalischen Mysterienkulte, Mitglieder intellektueller Zirkel, die ein von der neuplatonischen Philosophie stark geprägtes Heidentum verfechten, sowie Anhänger der Erlösungsreligionen der Kaiserzeit und der spätantiken Theurgie. 16 Epigraphkum Gmecum XiV Nr. 997. 88 CHEISTBK, JüPEW vm HMDBW IM SFXTAMTO3M AMMOPISIAS sion aller Reictusbe*oimer anordnete und wie oft die kaiserücn« Gesete» gebaag daran scheiterte, die Praxi* aber Kulte zu tuiterWixksn. 19 Die Beziehungen zwischen Christel, Juden und Heiden im spUantitoen Aphrodisias bestätigen und ergänzen dieses differenzierte Bild. Spätestens seit dem 3. Jahrhundert rt Chr. existierte eine kleine Gruppe von ChriKten in ApfarodMas, Während einige ihrer Mitglieder den Verfolgungen um 300 n. Chr. zum Opfer Wen (s.o.), ist ein Bischof für das Jahr 325 n. Chr. bezeugt Seit 311 n. Chr. toleriert, bald danach von den Kaisern stark unterstützt, aber auch durch dogmatische Konflikte gespalten, stieg das Christentuni noch vor dem Ende des 4....

Enough of the Bouleuterion at Aphrodisias is preserved for a detailed reconstruction to be made, and inscriptions tell us something of the building’s history. It was constructed ca. 200 A.D., by Attalos the son of Dometeinos ‒ a member of a leading Aphrodisian family ‒ and was subsequently refurbished by Antonius Priscus, Roman Governor
of Caria, ca. 390 A.D. In the mid-5th century a local grandee, Flavius Ampellius, converted the orchestra into a palaestra. A large number of statues come from the building and can probably be associated with Priscus’ refurbishment.
All of the statues brought into the building by the governor Antonius Priscus show signs of having been badly broken and painstakingly repaired; at least two were newly inscribed and given a new function. Priscus’ heavily
repaired sculptures and Ampellius’ radical conversion of the building to a new purpose are both testimony to the complex and dynamic relationship between the Late Antique Aphrodisian elite and the monuments of their High Imperial past.