judaism_and_rome 2026-07-21T22:15:38+02:00 1 248 Inscription https://heurist.huma-num.fr/heurist/?recID=248&db=judaism_and_rome 2022-08-16 23:18:41 2025-07-22 16:56:40 public Aphrodisias and the imperial temple of Ephesus under Domitian Not given 0089 0089 0090 0090 2703 2006 5991a33befd1e6561c3bad905861564ef6077449 ephesus_-_temple_of_domitian_01.jpg image/jpeg 1071 2022-08-12 11:54:00 Aphrodisias and the imperial temple of Ephesus under Domitian, 2703, ephesus_-_temple_of_domitian_01.jpg (1.05 MB)) https://heurist.huma-num.fr/heurist/?db=judaism_and_rome&file=5991a33befd1e6561c3bad905861564ef6077449 Greek 3686 3685 3684 3683 3681 3774 3680 3679 <p>One single inscription can contain multiple layers of information. This is an illustrative example and our commentary will deal with three different aspects: Aphrodisias, Ephesus, and a temple dedicated to the Roman emperors at the end of the Flavian period.<br /><br /><a href="https://pleiades.stoa.org/places/638753">Aphrodisias</a> was a city located in the inner Anatolian region of Caria and became a staunch supporter of Rome’s expansion during the late Republican period. This is confirmed by documents concerned with the Mithridatic wars, and, especially the triumviral period (see Reynolds, <em>Aphrodisias and Rome</em>). After the defeat of Quintus Labienus and the Parthians, Octavian strove to reward Aphrodisias’s loyalty with the grant of “freedom.” A decree of the senate, or <em>Senatus consultum, </em>was drafted and the future Roman leader became the protector of a city that claimed to be its relative because of the kinship ties established between Aphrodite, Aeneas, and the Julian family. All these precedents and a privileged history of interaction with Rome are conveyed in our inscription, where the people of Aphrodisias claim to be “free (ἐλεύθερος/<em>eleutheros</em>) and autonomous (αὐτόνομος/<em>autonomos</em>) from the beginning by grace (χάρις/<em>charis</em>) of the <em>Augusti</em>.” All these advantageous distinctions became part of the titulature attached to the name of the city in the imperial period, and, in this case, also justify the addition of the denomination φιλοκαῖσαρ/<em>philokaisar </em>(“emperor-loving”, l. 6). From all these elements, we can observe that the proud memory of favours granted by Rome was maintained and celebrated almost a century later. The case of this inscription is even more remarkable because it was not discovered in Aphrodisias. This means that we are not dealing with a self-congratulatory message specifically addressed to local citizens. Instead, the reference to their privileged status became the way in which the city presented itself to other neighbouring communities.<br /><br />The stone was found in a reused context in Ephesus. Representatives of Aphrodisias had come to the provincial capital to set up an epigraphic monument in a local temple, consecrated to the Roman <em>Augusti</em> and common to the whole of Asia (l. 9-11). This sequence refers to the particular organization of the imperial cult in the region since the beginning of Augustus’s Principate. In 29 BCE, Augustus authorised two temples; one dedicated to Rome and Julius Caesar by the Roman community residing in this commercial centre (Cassius Dio, <em>Roman History, </em>LI.20.6-7), and a second also dedicated to him by the Asian Greeks meeting at Pergamum. Tiberius allowed the Smyrnaeans to set up a third one (<a href="/tacitus-annals-iv55-56">Tacitus, <em>Annals </em>IV.55-56</a>), and many more multiplied during the rest of the imperial period under the promotion and supervision of the commonalty (or <em>koinon</em>) of Greek cities (see Price, <em>Rituals and Power</em>). The temple of Ephesus was to become one of those centres of imperial cult with a superior status, and, consequently, could be regarded as shared by all the inhabitants of Asia. The Aphrodisians are therefore acknowledging the triple nature – local, provincial, imperial – of this singular space in their inscribed text.<br /><br />Despite its autonomous status, Aphrodisias was surrounded by communities belonging to the <em>koinon</em> of Asia. As a result, diplomatic relations were to be established in a context in which Ephesus played an extremely prominent role. Not surprisingly, lines 12 to 14 specify that the monument was partly motivated by Aphrodisias’s goodwill (εὔνοια/<em>eunoia</em>) towards this city. At the same time, the preceding clause records the “reverence” or “piety” (εὐσέβεια/<em>eusebeia</em>) towards the <em>Augusti </em>as another motive of this initiative. The monument was therefore considered an act of grace (χάρις/<em>charis</em>); so, on the one hand, the Aphrodisians were showing gratefulness to the Roman emperors – especially Augustus – who had favoured them and later became worshipped as gods. On the other hand, the city could present itself as generous towards a much more influential metropolis such as Ephesus, which had equally been favoured by imperial grants.<br /><br />Our inscription describes the Ephesians as a “neocorate city” in line 13. This νεωκορία/<em>neôkoria</em> referred to the title that Roman emperors could grant to cities with remarkable temples of the imperial cult (see Burrell, <em>Neokoroi</em>). It became a sign of distinction, and communities competing for regional pre-eminency bitterly fought for it (see Heller, <em>Les bêtises</em>). In Asia, this contest initially focused on the biggest provincial centres: Pergamum, Smyrna, and naturally Ephesus. Even if it is not clear when the Asian capital started to use the title, we know that Domitian approved a neocorate grant connected with the completion of a new temple of the imperial cult during his reign. Our inscription refers to this process.<br /><br />Aphrodisias was not alone in celebrating the Ephesian achievement. There are remains of at least eleven other communities that travelled to the capital of Asia and set up epigraphic monuments. Some of them, such as <a href="https://pleiades.stoa.org/places/609292">Aizanoi</a> came from the eastern limits of the province, whereas <a href="https://pleiades.stoa.org/places/550650">Klazomenai</a> and <a href="https://pleiades.stoa.org/places/550913">Teos</a> lay closer along the Ionian shores. The people of <a href="https://pleiades.stoa.org/places/550588">Hyrkanis</a> in Lydia mentioned their Macedonian heritage in their titulature, and <a href="https://pleiades.stoa.org/places/599947">Stratonicea</a> referred to its free status exactly as Aphrodisias did (see Friesen, <em>Twice Neokoros,</em> p. 29-49). It is also interesting to note that these city delegations did not all arrive at the same time, as three different Roman governors are attested in the dating formulas: M. Fulvius Gillio in the majority of cases, including Aphrodisias (l. 4-5; 89/90 CE, see <em>PIR</em>²F 543), Ti. Cl. Aristio (88/9 CE), and L. Lucius Ocrea (90/1 CE). At any rate, all these documents are fundamental for attesting the perseverance of signs of local identity in the epigraphic representation of different communities during the imperial period. Likewise, they confirm the concurrent existence of networks of strong regional interconnection in the province of Asia. In fact, when the grant of the <em>neokoria </em>title expanded even further in the Greek East, common ceremonies of sacrifice (or συνθυσία/<em>synthysia</em>) became standard, and both inscriptions and coins normally commemorated the event extensively (see Weiss, “Festgesandtschaften”). <br /><br />The blend of local, provincial, and Roman imperial motives would be evident for any bystander who either contemplated the new temple or witnessed the arrival of the Aphrodisian delegation. This audience could see that Aphrodisias was proud of their special favour with the emperors, which was heavily advertised as a sign of distinction. The Ephesians could also be pleased thanks to a religious complex of regional prominence that attracted neighbours, was partly supervised by local officials such as the priest Aphiston (l. 5-18), and hosted one of the principal centres of the imperial cult led by a high-priest (l. 19: ἀρχιερεύς/<em>archiereus</em>). In its quest for such positive consequences, Ephesus was also demonstrating alliance to Roman emperors who now had a conspicuous space of worship close to one of the city’s entrances. Remains of this so-called “temple of the <em>Augusti</em>” still show today its former magnificence, and the long-lasting mark of Rome’s hegemony (see Scherrer, <em>Ephesus</em>, p. 92). Indeed, the imperial cult did not depend on the decisions and favours of a single emperor. Domitian, who had granted the <em>neokoria</em> and rewarded the new magnificent construction, suffered the condemnation of his memory or <em>damnatio memoriae</em> when Nerva succeeded (Suetonius, <em>Domitian</em> 23; Cassius Dio, <em>Roman History </em>LXVIII.1). His name had to be erased from public monuments and the inscription deposited by Aphrodisias in Ephesus underwent this transformation, as shown in lines 1 to 3. Not only was Domitian’s titulature eliminated, but even substituted by the positive remembrance of the divine fame of his father Vespasian. In such a way, the triple positive commemoration of Aphrodisias’s freedom, good-will to the Ephesians, and reverence to the Roman emperors could survive.</p> neôkoria temple imperial favour Aphrodisias Ephesus Domitian Vespasian imperial cult veneration piety good will regional networks competition freedom prestige On display inside the so-called Gate of the Persecution, Ephesus (Turkey) Marble 76 centimetres high and 50 centimetres wide 1st CE 5832 Reused near the Church of St. John, Ephesus 161 952 187 107 266 191 196 108 242 317 181 867 1085 Roman Greek Die Inschriften von Ephesos no. 233 No <p align="left">This edition is based on Fontrier, Aristote M., “EΠΙΓΡΑΦΑΙ ΕΝΑΠΟΚΕΙΜΕΝΑΙ ΕΝ ΤΩΙ ΜΟΥΣΕΙΩΙ,” in <em>ΜΟΥΣΕΙΟΝ ΚΑΙ ΒΙΒΛΙΟΘΗΚΗ ΤΗΣ ΕΥΑΓΓΕΛΙΚΗΣ ΣΧΟΛΗΣ </em>III, 1878-1889, p. 180, no. 367, adding the suggestions provided in <em>Die Inschriften von Ephesos </em>no. 233 after the re-examination of the stone. Diacritical marks have been updated to comply with the Leiden conventions [«» indicates letters carved on an previously erased surface].</p> <table cellspacing="0" cellpadding="0" border="0"><tbody><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">Αὐτοκράτορι [[Δομι]]-</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">[[τιανῶι]] «θεῶι» Καίσαρι Σε-</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">βαστῶι [[Γερμανικῶι]] «Οὐεσπασιανῶ̣[ι]»</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">ἐπὶ ἀνθυπάτου Μάρκ[ου]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left">5</div> </td> <td width="452" valign="top"> <div align="left">Φουλουίου Γίλλωνο[ς]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">ὁ φιλοκαῖσαρ Ἀφροδεισι[έων]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">δῆμος ἐλεύθερος ὢν κα[ὶ αὐ]-</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">τόνομος ἀπ’ ἀρχῆς τῆι τῶν Σε[βασ]-</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">τῶν χάριτι ναῶι τῶι ἐν Ἐφέσ[ωι]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left">10</div> </td> <td width="452" valign="top"> <div align="left">τῶν Σεβαστῶν κοινῶι τῆς Ἀσί[ας]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">ἰδίᾳ χάριτι διά τε τὴν πρὸς τοὺς [Σε]-</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">βαστοὺς εὐσέβειαν καὶ τὴν π[ρὸς]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">τὴν νεωκόρον Ἐφεσίων [πό]-</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">λιν εὔνοιαν ἀνέστησαν</div> </td> </tr><tr><td width="35" valign="top"> <div align="left">15</div> </td> <td width="452" valign="top"> <div align="left">ἐπιμεληθέντος Ἀφίστω[νος τοῦ]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">Ἀρτεμιδὼρου τοῦ Καλλι.[---]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">ως ἱερέως Πλούτωνος [καὶ]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">Κόρης καὶ νεοποιοῦ θεᾶ[ς]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">Ἀφροδείτης, ἐπὶ ἀρχιερ[έως]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left">20</div> </td> <td width="452" valign="top"> <div align="left">τῆς Ἀσίας Τιβερίου Κλαυδ[ίου]</div> </td> </tr><tr><td width="35" valign="top"> <div align="left"> </div> </td> <td width="452" valign="top"> <div align="left">Φησείνου [---]</div> </td> </tr></tbody></table> <p style="text-align: justify;">The translation is my own and seeks to remain as close to the original Greek syntax as possible.  <br /><br />To the emperor Domitian/ Caesar Augustus/ Germanicus [erased and substituted by God Vespasian]/. In the proconsulship of Marcus/ Fulvius Gillo//, the emperor-loving people of the Aphrodisians/ who are free and autonomous/ from the beginning by grace of the <em>Augusti</em>/ in the temple in Ephesus/ of the <em>Augusti,</em> common to Asia//, by its own grace due to reverence towards the <em>Augusti</em>/ and good-will towards the neocorate people of Ephesus/ set up (this monument) under the supervision of Aphiston//, son of Artemidoros, son of Kalli.../ priest of Pluto and of Kore and <em>neopoios</em> of the goddess/ Aphrodite, when the highpriest/ of Asia was Tiberius Claudius/ Phesinus. </p> Translation by author of the database record Yes The free and autonomous city of Aphrodisias sets up a monument in Ephesus commemorating the grant of neokoria by Domitian θεός ἀνθύπατος φιλόκαισαρ δῆμος ἐλεύθερος αὐτόνομος ἀρχή σεβαστός χάρις εὐσέβεια νεώκορος πόλις εὔνοια θέα ἀρχιερεύς αὐτοκράτωρ Καῖσαρ Aitor Blanco Pérez English Votive Yes 1060 690 108 122 132 161 166 176 186 187 236 242 245 295 1085 256 170 1