The funerary steles of Antioch on the Orontes are dispersed across several museums, including the Archaeological Museum of Gaziantep, an important center of patrimonial conservation in south-east modern Turkey. Amongst the collections considered can be found three funerary steles coming from the workshops of Syrian Antioch (Ist cent. BC) and showing typical late Hellenistic architectonic and onomastic features (n° 1–3). A funerary monument dated to the heart of the Roman Imperial period (end of IInd cent.-beginning of IIIrd cent. AD) completes the rare epigraphic and archaeological documentation known concerning Syrian Nicopolis, also called Nicopolis Seleucidis (n° 4).

Depuis l'époque classique grecque, d'assez nombreux textes littéraires emploient le mot αὐλών afin de désigner une vallée longiligne, souvent encaissée et relativement étroite, mais surtout fertile en milieu montagnard. Les occurrences du mot αὐλών sont plus rares dans les textes épigraphiques, mais l'usage de ce vocable à partir du IVe siècle avant notre ère et jusqu'à l'époque impériale romaine reflète un intérêt marqué pour la valorisation agricole et politique des terres par le pouvoir royal et impérial. La confrontation de la topographie et de la toponymie de plusieurs régions du bassin méditerranéen, surtout oriental, permet d'aboutir à un inventaire partiel de ce type d'espace et à quelques remarques précises de géographie historique hellénique, de la Pisidie et de la Carie à l'île de Karpathos, de la Macédoine à la Méditerranée occidentale, en passant brièvement par la Crète et l'Illyrie.

The epigraphic and numismatic documentation originated from the Greek cities of Pisidia and the southern Taurus area (Selge, Amlada, Sagalassos, and Kibyra) shows Lacedemonian identity claims as foundation legends, particularly during Roman imperial times (2nd–3rd centuries AD), issues that can be regularly connected to well-known literary sources. This contribution aims to gather the main documentation (epigraphic, literary and numismatic) for each city, before to replace it in its historical, political, religious and cultural context, addressing also the problem of the historicity of these Lacedemonian identity claims, and their meaning.

In this article, nine formerly unpublished Greek inscriptions from Klaudiopolis in northwestern Cilicia Trachea (modern Mut in southern Turkey) are presented in detail. Apart from one example from the Archaeological Museum of Mersin, these finds are currently displayed in an open-air museum in the castle of Mut which was built in the fourteenth century by the Karamanid Turks and serves today as an o pi shot section of the Museum of Silifke (ancient Seleukeia on the Kalykadnos). The first text is an honorific dedication to Teukris, daughter of Caper, and the eight other texts are carved on the sarcophagi of Marcus Aurelius Diogenes, Stephanos, Marcus Aurelius Neon, Aurelia Antonia, Aurelius Valentinianus, Sempronia Cyrilla, Gaius Iulius Capito and Flavius Diophantos. These nine texts can be dated between the end of the second century and the fourth century A.D.

Seleucos I and the Cult of Zeus Nikatôr In order to study the cult of Zeus Nikatôr, six Greek inscriptions (one from northern Syria and five from southern Anatolia) are gathered and commented. The origin, the diffusion and the longevity of the cult are evoked, since it was vivid until the IIIrd century A.D. in the eastern Mediterranean, mainly in southern Taurus (Pamphylia, Lycia, Pisidia and Phrygia Paroreios). Accordingly, also in connection with onomastics and numismatics, the Seleucid memory and the remembrance of Seleucos I are discussed, from Hellenistic times to the Roman Imperial period, and beyond.

In order to study the cult of Zeus Nikatôr, six Greek inscriptions (one from northern Syria and five from southern Anatolia) are gathered and commented. The origin, the diffusion and the longevity of the cult are evoked, since it was vivid until the IIIrd century A.D. in the eastern Mediterranean, mainly in southern Taurus (Pamphylia, Lycia, Pisidia and Phrygia Paroreios). Accordingly, also in connection with onomastics and numismatics, the Seleucid memory and the remembrance of Seleucos I are discussed, from Hellenistic times to the Roman Imperial period, and beyond.

In the perspective of a complete external prosopography of the Pisidians in progress, this article presents a commented catalogue of 61 persons who lived on the island of Rhodos and in its Carian Peraia from the 3rd century BCE to the beginning of the Roman Imperial period. Concerning those slaves, mercenaries, artists, craftsmen or merchants, a historical context is provided, then remarks on their juristic, social and economical status. The evoked documentation is based on inscribed monuments—mainly funerary—and amphora stamps.

A bronze knife blade, each side inscribed with a personal name, was probably used in the hair-cutting ceremony attested of young Carians.

Les monuments funeraires greco-romains d’Asie Mineure occidentale dont il sera question ci-dessous expriment differentes formes de visibilite bien connues en Anatolie. Les deux pratiques funeraires les plus courantes etaient la cremation (les restes du corps pouvant etre places dans une ostotheque) et l’inhumation, et le plus souvent une stele (de marbre ou de calcaire) rappelait en tant que sema, signe visible au sein de l’espace des necropoles, la presence symboliquement reactualisee du def...

Thanks to a private donation, the Medelhavs­museet of Stockholm displays several artefacts dedicated to Zeus Alsenos, a very popular Phrygian divinity during the 2nd and 3th cent. ad, especially in the neighbourhood of the marble quarries of Dokimeion. These items are essentially votive stelai, but a rare marble votive object with a Greek dedication to the local divinity seems to represent a pick such as was used by the quarrymen.

Grâce à un don privé, le Medelhavsmuseet de Stockholm possède dans ses collections plusieurs objets dédiés à Zeus Alsènos, une divinité de Phrygie très populaire aux ii e et iii e s. de n. ère, notamment aux alentours des carrières de marbre de Dokimeion. Il s’agit surtout de stèles votives, mais un rare objet votif en marbre représentant manifestement un pic de carrier fut également dédié, en grec, à la divinité locale.