Syria Archéologie, art et histoire
95 | 2018 Dossier : Sur les routes de Syrie et d’Asie Mineure
Divine symbolism on the tesserae from Palmyra Considerations about the so-called “symbol of Bel” or “signe de la pluie”
Ted Kaizer and Rubina Raja
Electronic version URL: https://journals.openedition.org/syria/7070 DOI: 10.4000/syria.7070 ISSN: 2076-8435
Publisher IFPO - Institut français du Proche-Orient
Printed version Date of publication: 31 December 2018 Number of pages: 297-315 ISBN: 978-2-35159-750-7 ISSN: 0039-7946
Electronic reference Ted Kaizer and Rubina Raja, “Divine symbolism on the tesserae from Palmyra Considerations about the so-called “symbol of Bel” or “signe de la pluie””, Syria [Online], 95 | 2018, Online since 01 May 2021, connection on 25 August 2021. URL: http://journals.openedition.org/syria/ 7070 ; DOI: https://doi.org/10.4000/syria.7070
© Presses IFPO DIVINE SYMBOLISM ON THE TESSERAE FROM PALMYRA CONSIDERATIONS ABOUT THE SO-CALLED “SYMBOL OF BEL” OR “SIGNE DE LA PLUIE”
Ted Kaizer Durham University, Department of Classics & Ancient History [email protected] Rubina RAJA Aarhus University, School of Culture and Society, Centre for Urban Network Evolutions [email protected]
Abstract — An enigmatic symbol that is often depicted on the Palmyrene tesserae has commonly been interpreted as either the sign of the main god Bel or a mark of rain. This article brings together all appearances of the symbol and puts forward the hypothesis that it stands rather for something that cannot otherwise be represented, namely the notional presence of the divine at religious dining occasions. As such, it may be compared with the VHHPLQJO\XQHVVHQWLDOODEHOOLQJRIREYLRXVO\GLYLQH¿JXUHVDVގlhގRUșİંȢ
Keywords — Palmyra, tesserae, iconography, divine symbolism, religious life, religious banquets.
Résumé — Un symbole énigmatique, souvent représenté sur les tessères de Palmyre, a généralement été interprété, soit comme le signe du dieu principal Bel, soit comme le signe de la pluie. L’article rassemble toutes les attestations du symbole et fait l’hypothèse qu’il s’agit plutôt de signaler quelque chose qui ne peut être représenté, c’est-à-dire la notion de la présence de la divinité aux dîners religieux. On peut donc le comparer au fait d’apposer VXUGHV¿JXUHVpYLGHPPHQWGLYLQHVOHTXDOL¿FDWLITXLSHXWVHPEOHULQXWLOHGHގlhގRXELHQșİȩȢ
Mots-clefs — Palmyre, tessère, iconographie, symbolisme divin, vie religieuse, banquets rituels.
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* The authors would like to thank the Carlsberg Foundation for funding the Palmyra Portrait Project generously since 2012 as well as the Danish National Research Foundation (grant: 119), and the Aarhus Institute for Advanced Studies for awarding Ted Kaizer a Dale T. Mortensen Senior Fellowship in 2014 during which research leading to this article was undertaken. Acknowledgements are also due to the Leverhulme Trust for awarding Ted Kaizer a Major Research Fellowship (2014- 17) during which it was completed. We are furthermore grateful to PhD student Julia Steding for help with the images, to Christina Levisen for help with the editing and also to Dr. Signe Krag for assistance with scanning at an early stage. The editor thanks Richard Berthaux (USR 3225 MAE) for preparing the photographs for publication and Dr Chadi Hatoum (UMR 7041 ArScAn) for the abstract’s and keywords’ Arabic translation.
Syria 95 (2018), p. 297 à 315 298 T. KAIZER AND R. RAJA Syria 95 (2018)
The so-called tesserae remain the most under-researched source for the study of the religious life of Palmyra, for which they are potentially the richest mine of information. They are small tokens, mostly made of clay with a few made of other materials, such as glass, lead, metal and bronze. They are widely believed to have served as entrance tickets to religious banquets. Several thousands of them are distributed over collections throughout the world, and more than eleven hundred types have been LGHQWL¿HG7KHPDMRULW\ZDVIRXQGLQGUDLQVRIWKHEDQTXHWLQJKDOOVLWXDWHGZLWKLQWKHtemenos of the great temple of Bel. The main corpus is the Recueil by Harald Ingholt, Henri Seyrig and Jean Starcky (with linguistic commentary by André Caquot) from 1955, superseding the earlier publications from the late nineteenth and early twentieth century. 1 In 1944, the French count Robert du Mesnil du Buisson had published a plate volume of specimens from the Cabinet des médailles et antiques in the Bibliothèque nationale de France, followed nearly twenty years later by an accompanying text volume. 2 Additional types from the temple of Baal-Shamin were published in 1959, 3 a few tesserae were found in the area of the so-called Hellenistic city, 4 and recently some more have appeared as a result of the Syro-American expedition to Palmyra. 5$SHFXOLDU¿QGZDVPDGHLQWKH VDWWKHWHPSOHRI$UVXZKHUHRQHKXQGUHG DQGWZHQW\¿YHLGHQWLFDOtesserae were discovered inside a pot, suggesting that they had been prepared for a particular banquet (or, alternatively, were collected afterwards). 6 0LFKDá *DZOLNRZVNL NLQGO\ LQIRUPHGXVDERXWWKH¿QGLQDGRPHVWLFVHWWLQJRIDVLPLODUKRDUGRILGHQWLFDOtesserae, which currently remains unpublished. 7 Despite the fact that they are remarkably small, the tesserae contain an immense amount of information aimed at the individuals who used them. One really ought to have held them in one’s hand in order to fully appreciate the impact they may have had on the participants and worshippers at the occasions to which they provided admission. The tesserae contain a large variety of imagery: reclining SULHVWV GHLWLHVGHSLFWHGLQEXVWVKDSHRUDVVWDQGLQJ¿JXUHV DQLFRQLFLPDJHU\ LQWKHVKDSHRIDbetyl); GLYLQHDWWULEXWHV HJWKHFOXERIWKH+HUDFOHV¿JXUHRUWKHO\UHRI$SROOR1HEX DVWUDOV\PEROLVP lunar and solar images. A number of the tesserae carry signet-seal imprints, which would have tied them closely to an individual person. Similarly to the funerary inscriptions, the tesserae are inscribed almost exclusively in Palmyrene-Aramaic, and this concerns, therefore, an aspect of Palmyrene civilization that does not engage with the city’s public bilingualism.9 The inscriptions contain mostly names (of deities, SHUVRQVJURXSVDQGRUIDPLOLHV DQGVRPHVDFUL¿FLDOWHUPLQRORJ\10 but no dates. 11 The tesserae come LQPDQ\GLIIHUHQWVKDSHVDQGVKDSHVZHUHGH¿QLWHO\SDUWRIWKHUHSHUWRLUHRIFKRLFHDQGSUHIHUHQFHEXW VLQFHLWLVKLJKO\XQOLNHO\WKDWDSDUWLFXODUVKDSHEHORQJHGWRDVSHFL¿FJURXSZHDUHQRWGLIIHUHQWLDWLQJ between shapes in our text nor in our catalogue. 12
1. See RTP. For the most recent studies of the Palmyrene tesserae, see RAJA 2015a; RAJA 2015b; RAJA 2016. 2. See MESNIL DU BUISSON 1944; MESNIL DU BUISSON 1962. 3. DUNANT 1959. 4. SCHMIDT-COLINET & AL-ASޏAD 2005; SCHMIDT-COLINET 2011; SCHMIDT-COLINET & AL-ASޏAD 2013, II, p. 243-247. 5. As announced by Cynthia Finlayson at a conference in Warsaw in April 2016. For some of the images, VHHKWWS DUFKDHRORJLFDOLOOXVWUDWRUEORJVSRWGNWHVVHUDHIURPSDOP\UDH[FDYDWLRQKWPO 6. See AL-ASޏAD, BRIQUEL-CHATONNET & YON 2005, who also announced a joint venture to produce a supplement to the Recueil and a database of all Palmyrene tesserae. See also BRIQUEL-CHATONNET & YON 2003. 7. ,WFRQFHUQVDORWRI¿IW\VHYHQtesserae which were all of the same mould and belong to the type RTP 552. They were found in 1996 in a sounding during the excavation of the southern part of a house north of the central colonnade (block F on the map by GABRIEL 1926, pl. XII). 0DQ\RIWKHPDOH¿JXUHVERWKSULHVWVDQGRUGLQDU\PHQGHSLFWHGRQWKHIXQHUDU\UHOLHIVZHDUULQJVZKLFKZRXOGKDYH carried signet-seal stones. See RAJA 2016, p. 352. 9. )RUWKHIHZH[FHSWLRQVLQ*UHHNVHHRTP, p. 191. 10. Unexplained Aramaic vocabulary is generally taken to refer to otherwise unknown family names, but see KAIZER 2002a, p. 215 with n. 7, for the suggestion that some of these words could also be unknown terms designating professional associations. See also KAIZER 2002b. 11. An exception is RTP 691, which gives a date of 430 of the Seleucid era (AD 12. All the relevant information can be found in RTP. See NYNS S RAJA 2016, p. 346. Syria 95 (2018) DIVINE SYMBOLISM ON THE TESSERAE FROM PALMYRA 299
0RUH WKDQ QLQHW\ RI WKH W\SHV FD RI all Palmyrene tesserae, depict a small and enigmatic sign (or rather, three main variants of it): a circle with three lines hanging from it, a semi-oval shape with three lines hanging from it as well as a version, which iconographically lies in between the two other versions (¿J). Figure 1. It was initially interpreted by scholars as the The three versions of the sign “symbol of Bel,” despite the fact that it could © drawing by Signe Bruun Kristensen. also be associated with a host of other gods and goddesses, 13 and has subsequently been explained as a “rain symbol.” 14 The editors of RTP left it unexplained, simply depicting it in their catalogue (though always in the same shape, with no regard for the variety in format). 15 The symbol does appear in conjunction with the divine name Bel on approximately forty of the types, thus just under half of its total number of appearances, with another deity named alongside Bel in six of those instances, Baaltak, 17 Herta or Nebu. It can also accompany 16 ގۊnamely the Gad of the olive merchants (JGPã other divine names, in addition to those already mentioned: Allat, Bel-Hammon (also together with the Gad of Agrud), Belti, Elqonera, Nanaia, Yarhibol and Aglibol, Malakbel (also together with the Gad of 7DLPL 6KDGUDID DOVRZLWK'XޏDQDW 0DޏQXDQG6KDގGUXRU6KDLDO4DXP7KHV\PEROIXUWKHUPRUH appears alongside astral symbols, with anthropomorphic imagery (a deity, but also a reclining priest), ZLWKLQVFULSWLRQVRQO\ZLWKGLYLQHUHTXLVLWHV WKHFOXERIWKH+HUDFOHV¿JXUHZLWKWKHQDPHRI1HUJDO RQWKHUHYHUVH ZLWKVDFUL¿FLDOHOHPHQWV DODGOHEXWDOVRWHUPLQRORJ\IRUUHOLJLRXVPHDVXULQJ ZLWKDQ DQLPDO JULI¿QUDPKRUVHOLRQFDPHO RURQLWVRZQ 2XUHYLGHQFHLVLQVXI¿FLHQWWRVXSSRUWWKHLGHDWKDWWKHV\PEROZDVOLQNHGWRDQ\SDUWLFXODUFXOWLF FRQWH[WRUXVHGE\DVSHFL¿FJURXSRIZRUVKLSSHUV7KHUHLVDOVRQRWKLQJWRLQGLFDWHWKDWLWVKRXOGEH interpreted as an apotropaic symbol. Its widespread appearance certainly suggests that its meaning must KDYHEHHQVXI¿FLHQWO\ZHOONQRZQLQ3DOP\UHQHVRFLHW\,WVSRSXODULW\QRWZLWKVWDQGLQJLWLVDOVRFOHDU that there was not always a need to depict it. But it should be emphasized that the absence of the symbol (on over 90 RIDOOtesserae) does not necessarily mean an absence of the notion of whatever it stood for. Since the iconography, and not least the details of it and the variety in general, leaves no doubt that the artists were perfectly able to depict in splendid detail whatever they wanted to depict, the symbol epitomizes something that could simply not be depicted, whose meaning was beyond “normal” representation: if the artists could have depicted it, they would have done so. Besides, it is always seen as detached, never held by anyone, and never involved in action. One should therefore leave behind any expectation that the imagery of the symbol is subject to a “logical” system or explanation. The symbol is not an “item” but rather a depiction of something that cannot actually be depicted, something notional. As Henri Seyrig put it long ago: “Ce signe ne semble pas être affecté à une divinité particulière, mais DYRLUHXXQVHQVUHOLJLHX[SOXVJpQpUDOGLI¿FLOHjGpWHUPLQHUDXMRXUG¶KXL´19 As we have seen, the tesserae are commonly understood within the context of religious banqueting. Sacred dining was one of many ways in which the relationship between humans and deities could ¿QG ULWXDO H[SUHVVLRQ DW 3DOP\UD 20 The evidence for it is multidisciplinary: archaeological remains
13. FÉVRIER 1931, p. 55, 216. But see already SEYRIG 1933, p. 245, n. 1. 14. First by P. V. C. Baur in BAUR, ROSTOVTZEFF & BELLINGER 1932, p. 111-112, then by MESNIL DU BUISSON 1962, p. 147-152. 15. See also SEYRIG 1937, p. 207: “Le symbole …, très fréquent à Palmyre, n’a jamais été expliqué.” 16. KAIZER 1997, p. 162-163. 17. GAWLIKOWSKI 1990, p. 2639. E.g. RTPVKRZLQJDQH[WUHPHO\GHWDLOHGWUHHDORQJVLGHWZRRIWKHV\PEROV FDWQRLQWKHFDWDORJXHDWWKHHQGRI WKLVDUWLFOHDQG¿J 19. SEYRIG 1941, p. 34. 20. See, for further detail and discussion, KAIZER 300 T. KAIZER AND R. RAJA Syria 95 (2018) of banqueting halls; terminology of dining fraternities; banqueting scenes on funerary reliefs and sarcophagi lids; tableware and equipment found as grave goods; a wall painting from a Palmyrene context in Dura-Europos; and indeed many tesserae depicting reclining priests. 21 In contrast to other rituals in vogue in Palmyra, such as the ceremony in which the recipient deity would receive (and purportedly consume) offerings without the presence of worshippers, 22DQGWKHPDQLIROGVDFUL¿FLDODFWV where the deity was present in a symbolic way (through evocation in prayer or through location in front of a cult statue), religious banqueting concerns an occasion where a deity was more notionally present amongst the human participants. It is precisely because of the assumption of divine presence that, to a FHUWDLQGHJUHHHDFK3DOP\UHQHGLQLQJDVVRFLDWLRQKDGE\GH¿QLWLRQDUHOLJLRXVGLPHQVLRQ7KDWLVRI course, not to undervalue the important societal function of the religious banqueting phenomenon, and the tesseraeIXO¿OOHGDQHVVHQWLDOUROHDVPDUNHUVZLWKLQ3DOP\UDE\VHUYLQJDVDPHDQVWRGLYHUVLI\RQ the religious level within the local society. 23 The abstract presence of the deity can be perceived as key to a proper understanding of the phenomenon of religious banqueting at Palmyra – as part of the city’s “rhythm of religious life,” 24 and we therefore put forward the hypothesis that the unexplained symbol on the Palmyrene tesserae, whose earlier interpretation as “rain sign” or as “symbol of Bel” remains unconvincing, simply stands for the conceptual manifestation of the divine during the sacred banquets. The symbol did not have to be depicted, because the deity was notionally present anyway. But it could be depicted, simply to emphasize this notional presence. This theory would go some way to explain the comparative popularity of the combination of the symbol and the divine name Bel. After all, as the leading deity of Palmyra, Bel stands for a unity in cultic heterogeneity, and his large temple was also known as the temple “of the gods of the Palmyrenes.” 25 The apparently “unnecessary” symbol may be fruitfully compared with the similarly “unnecessary” label often applied in the epigraphy of the Roman Near East to designate divine status, especially in $UDPDLF ގlhގ EXWDOVRLQ*UHHN șİંȢ 7KXVDVUHJDUGVWKH3DOP\UHQHDQIRUPXODWKH¿UVWSDUWRI the cella of the temple of Bel was dedicated in AD 32 to “Bel and Yarhibol and Aglibol, the gods” (bl Of 26 ގlhގ lsmnޏDQGLQAD 73, altars were offered “to Baal-Shamin, the god” (lb ގlhyގ glbwlޏEZOZۊZ\U course, the term could also be used as part of a phrase to explain the peculiar nature of the god, as in the dedication “to Nebu, the good and rewarding god” (lnbw ގlhގܒEގ wškrގ 27 but often, it is simply drawn
21. The evidence for the terminology and archaeology of banqueting groups is assembled in KAIZER 2002a, p. 220-229. On the link between the tesserae and banqueting, see GAWLIKOWSKI 1990, p. 2651-2652, and now also RAJA 2016, p. 347-351. For further evidence from the area of the so-called Hellenistic city, see SCHMIDT-COLINET & AL-ASޏAD 2005, p. 172; SCHMIDT- COLINET and AL-ASޏAD 2013, II, p. 247. For funerary banqueting scenes, see SADURSKA & BOUNNI ¿J)RU the find of multifarious earthenware vessels in tomb F in the Southeast necropolis, see HIGUCHI & SAITO 2001, p. 135-144. $SDLQWLQJ QRZGLYLGHGEHWZHHQWKH/RXYUHDQGWKH OFTIJZER ONGELING H & J ,VY³ގOK1”. 29. PRICE S 30. )UDQN%URZQPDGHWKHSRLQWWKDWWKH*UHHNQRXQ³DSSHQGHGWRWKHQDPHRIDGHLW\LVDFRPPRQIHDWXUHRIWKH*UHHN inscriptions of the Near East of Hellenistic and Roman date”, and that it could be explained (when not used as appositive) HLWKHU³DVDI¿UPLQJWKHGLYLQLW\RIDQREVFXUHRUOHVVHUJRGZKLFKPLJKWQRWEHDSSDUHQWWRWKHXQLQLWLDWHGIURPWKHPHUH QDPH´RUZKHQ³DSSOLHGWRFHUWDLQZLGHO\NQRZQEXWSXUHO\RULHQWDOJRGVDVPHUHIRUPDOFRQFHVVLRQWRWKH*UHHN´ :LWKUHJDUGWRWKHUHVWFDWHJRU\WKH³PDQ\H[DPSOHVLQZKLFKWKHIDPLOLDU*UHHNQDPHRIWKHGLYLQLW\LVVXSSOLHGZLWK the epithet”, he stated that “they pose a problem not answerable here, but worthy of a detailed and special study.” See F. E. Brown, in ROSTOVTZEFF, BROWN & WELLES S Q/LNHގOKގșİંȢFDQRIFRXUVHDOVRIRUPSDUWRIDORQJHU HSLWKHWVXFKDVHJLQWKH*UHHNFRXQWHUSDUWRIDELOLQJXDOLQVFULSWLRQUHFRUGLQJRIIHULQJV³IRU0DODNEHODQGWKH7\FKH RI7DLPLDQG$WDUJDWLVWKHDQFHVWUDOJRGV´ >ȂĮ@ȜĮȤȕȜțĮȉȤૉĬĮȚȝİȠȢțĮ>ਝIJĮ@ȡȖIJİȚʌĮIJȡȠȚȢșİȠȢ VHHPAT 0273; IGLS XVII, 1, no. 306. 31. PAT 1372; IGLS XVII, 1, no. 262. The Aramaic counterpart is damaged, and it is not clear that the expected bl ގOKގZRXOG ¿W 32. IGLS;9,,QR 33. IGLS XVII, 1, no. 177. In this case, the Aramaic equivalent only gives the names of the deities, “Herta and Nanai and UWҴZQQ\ZUãS). The same constellation, however, is attested in an Aramaic text from 6 BC, which records howۊ) ”Reshef VHH ގ\OKގUWҴZOQQ\ZOUãSۊthe priests of Herta had commemorated a benefactor “to Herta, Nanai and Reshef, the gods” (O PAT 2766. 34. The evidence has now been collected by DUCHÂTEAU 2013, p. 113-122, at p. 113: “l’épiclèse Theos (le dieu) est caractéristique des épiclèses que les dieux orientaux recevaient.” The combination Zeus Kyrios ȀȡȚȠȢ³/RUG´ LVXVHG LQ'XUD(XURSRVRQO\DVWKH*UHHNFRXQWHUSDUWRI%DDO6KDPLQDVRQWKHELOLQJXDOLQVFULSWLRQDFFRPSDQ\LQJDUHOLHIVHH DOWNEY ZLWKSO,9DQGPAT Cf. DUCHÂTEAU 2013, 121, where it is argued that Zeus Theos was instead assimilated with Bel. On a silver libation bowl found in one of the houses, dated to ADDQGGHGLFDWHG³WR Zeus TheosZKRLVLQ$GDWKD´ ǻȚĬİIJਥȞਝįĮșĮ WKHJRGLVOLNHWKHGHGLFDQWZKRLVDOVRDQRQ'XUHQH ³RI$GDWKD GZHOOLQJLQ%HWK]HQD´ਕʌઁਝįĮșĮȠੁțȞਥȞǺȘșȗȘȞĮ H[SOLFLWO\LGHQWLILHGDVFRPLQJIURPHOVHZKHUH6HHROSTOVTZEFF 1934, 307-310, no. 610 with fig. 13; BAIRD 35. 7HUPVGHQRWLQJDVSHFL¿FFODVVRIGLYLQHEHLQJVVXFKDVJQ\Ҵ (commonly associated with the Arabic word for divinity, OFTIJZER ONGELING jinn DQGSRVVLEO\ãGގ ³GHPRQ´" DUHRIFRXUVHDGLIIHUHQWPDWWHU6HHH and J 1995, I, s.v. “gny4”, and II, s.v. “šdy2”, respectively. 36. In this context, one may also draw attention to the thesis put forward by KUBIAK-SCHNEIDER 2016, that Palmyrene dedications without theonym, most notably in the form of worship of “He whose name is blessed for ever,” should not be viewed as the cult of a so-called “anonymous deity,” but as a similar method to give prominence to actions of benediction instead. For Palmyrene religious mentality in general, see KAIZER 2004. 37. PAT 0321, CIS II, III, tab. XVIII with no. 3975 (see ¿J ). 302 T. KAIZER AND R. RAJA Syria 95 (2018) V\PEROLQWKHLQVFULSWLRQGLUHFWO\EHWZHHQWKHQDPHRIWKHJRG $UVX DQGWKHZRUGIRUJRG ގlhގ GRHV support the interpretation that is put forward in this article, namely that it stands for the abstract notion of divine presence. Here, following the name of the god (and by its very position also forcing the term ގlhގRQWRWKHQH[WOLQH LWFDQEHVDLGWRKDYHVHUYHGDVDIXUWKHUPHDQVWRDFFHQWXDWH$UVX¶VGLYLQHVWDWXV ±LQDGGLWLRQWRWKHODEHOPHDQLQJ³JRG´LWVHOIZKLFKFDQLQWKHFDVHRIDZHOONQRZQGLYLQH¿JXUHDV $UVXEHYLHZHGDVDOUHDG\VXSHUÀXRXV6HFRQGO\LWLVYLVLEOHRQDUHOLHIVKRZLQJD¿JXUHPRXQWLQJD dromedary, from the temenos of the temple of Bel. In this case, the symbol is placed high up on the right front leg of the animal. Since there is some debate, with regard to other pieces, as to whether the ¿JXUHULGLQJWKHDQLPDOLVLQGHHGDULGHUJRGRUVLPSO\DFDYDOU\VROGLHULWVSUHVHQFHRQWKLVUHOLHIFRXOG EHXVHGWRVXSSRUWWKHYLHZWKDWWKH¿JXUHRQWRSRIWKHGURPHGDU\LQWKLVFDVHFHUWDLQO\LVDGHLW\39 Finally, attention may be drawn to an alternative that was available to the Palmyrenes: a tessera showing a reclining priest depicts the bust of a radiated divinity in the background. 40 In this case, rather than a deity’s notional presence, as suggested by the symbol, the interaction between those participating in religious dining and the divine world is elucidated by means of the concrete presence of divine imagery at a banqueting scene. The present contribution is but an attempt to open up and stimulate a debate that starts to pay proper attention to this unique source material. There is more work to be done in order to fully investigate how the tesserae play into an overall framework of religious symbolism at Palmyra, which was shared by a wider society, but which indeed did not seem to have travelled with Palmyrenes abroad and was therefore restricted to the local religious sphere of the city of Palmyra itself. CATALOGUE OF TESSERAE CARRYING THE SYMBOL The tesserae DUH RQO\ EULHÀ\ GHVFULEHG KHUH VLQFH ZH IRFXV RQ WKH FRQWH[W RI WKH V\PERO RQO\ (¿JWR). All RTP nos. are described in detail in that publication, including measurements and shapes. Obverse and reverse are naturally constructed, and often arbitrary terms, but used in order to make descriptions easier to follow. Readings and translations follow the original publications, unless stated otherwise. &DWDORJXHQR RTPQR 'HVFULSWLRQ(Obverse 2 5HYHUVH 5 1 11 O: KMRYގ DY BL (priests of Bel), with the symbol below >ۉR: <5 2 O: Priest on kline, [K]MRY BL (priests of Bel) R: Tree with the symbol depicted on each side 3 20 O: Bucranium, below KMRYBL (priests of Bel) R: Symbol placed between two circles, symbol also at the bottom (not viewed according to comment in RTP) IRUWKHSKUDVHVHHKAIZER 2002a, p. 226 with ގW]NTޏ<>5>ۉޏ ގTގ.O: BRYKY â 40 4 n. 64) R: Above BL between two globes, large globe in the middle, the symbol on each side. Below two globes and crescent in the middle 5 44 O: Symbol next to BL (Belha) [ގ<ۉ/% :R SEYRIG 1941, p. 33-34 with pl. I, 2; TANABE SSO VHH¿J). 39. Thus KAIZERIRUWKFRPLQJQ6HHKRZHYHUIRUDVLPLODUUHOLHIRID¿JXUHPRXQWLQJDGURPHGDU\EXWZLWKRXWWKHGLYLQH sign on display, SEYRIG 1941, 33-34 with pl. I, 3; TANABE SO 40. RTP HVIDBERG-HANSEN & PLOUG DQGQR Syria 95 (2018) DIVINE SYMBOLISM ON THE TESSERAE FROM PALMYRA 303 &DWDORJXHQR RTPQR 'HVFULSWLRQ(Obverse 2 5HYHUVH 5 6 45 O: Symbol next to BL R: Smooth Cf. CHARLES-GAFFIOT, LAVAGNE & HOFMAN 2001, p. 279, no. 177. 7 46 O: Symbol next to BL 5 9LVLEOH¿QJHULPSULQW O: Symbol next to BL R: Smooth 9 49 O: Symbol placed below BL R: Blurred signet-seal imprint 10 50 O: Symbol next to BL R: Star on top of circle, surrounded by dots 11 52 O: Symbol next to BL. Sign shaped as a lying Z at the bottom 5 7ZRKHDGVLQSUR¿OHIDFLQJHDFKRWKHU$ERYHDQRWKHUKHDG 12 54 O: BL (described in RTP on the basis of LIDZBARSKI QR9$ R: Non-bearded bust turned to the right, symbol next to bust 13 55 O: Bush with berries, on top BL and the symbol R: Blurred and potentially partly fragmented 14 66 O: BL BޏLTK BNY7<05܇: (Bel, Baaltak, the sons of Taimarsu) and a globe R: Crescent with a decorated globe and a symbol on each side of the globe 15 69 O: BL, below to the left a crescent with a globe, to the right a crescent and the symbol R: Blurred and worn 16 70 O: [.]DYޏY BL, the symbol, [.]RYޏY BL, the symbol R: MKB[L] ޏGYLW 0DNNLE>HO@2JHLOX 17 71 O: BL and the symbol. Below an inscription consisting of three letters, one is a Q R: Two-line illegible inscription 75 O: BL and the symbol R: Horned bust 19 O: ގGN BL BNY BWL ޏގ V\PSRVLXPRI%HOWULEHRI%RODޏD LQVFULEHGLQDFLUFOH around a globe R: Unbearded bust facing right, surrounded by crescent and stars. To the left and to the right a globe and the symbol 20 2 ގGN BL (symposium of Bel) and the symbol 5 ޏBDY WHBLT (Abdai Wahballat) 21 2 ގGN BL (symposium of Bel) and the symbol 5 2YDOVLJQHWVHDOLPSULQWZLWKVWDQGLQJ¿JXUH 7\FKH" (Yarhai) >ۉGN BL (symposium of Bel), the symbol, <5ގ 2 22 > " 7ۉ .R: Distyle building façade with unclear inscription in the pediment +DWD\" 23 2 &HQWUDOO\SODFHGKHDGRIEXOOVXUURXQGHGE\DV\PERORQHDFKVLGHގGN B[L] (symposium of Bel) R: Blank 24 90 2 ގGN BL (symposium of Bel), a globe and below the symbol R: A camel to the right. Traces of letters 25 92 2 6FRUSLRQWRWKHULJKW%HORZގGN BL (symposium of Bel) and below this the symbol and a globe R: BL YBRK LBNY BWDLގ %HOEOHVVHVWKHWULEHRI%RGOD $VQDNHLVORFDWHG below 26 95 2 ގGN BL, below a globe situated between two symbols R: [B]N[Y] YDY[ޏB]L (tribe of Yedibel) 27 99 O: Centrally placed symbol. Inscription running around the border of the tessera. ގGN BL BNY ޏGRWD (symposium of Bel, tribe of Agrud) 5 $KLOOZLWKDIRUWUHVV " WRWKHOHIWWKUHHJOREHVDQGDFUHVFHQW 304 T. KAIZER AND R. RAJA Syria 95 (2018) &DWDORJXHQR RTPQR 'HVFULSWLRQ(Obverse 2 5HYHUVH 5 103 2 ގGN BL (symposium of Bel). Above a globe, below three globes and to the right the symbol 5 $JOREHÀDQNHGE\WKHV\PERORQHDFKVLGHޏTNWRY BWRPގ $WHQXUL%RUSD 29 104 O: Damaged inscription. [ގ]GN BL. Second line [B]L and the symbol (RTP after LIDZBARSKI QR09$ 5 6LJQHWVHDOLPSULQW±VWDQGLQJPDOH¿JXUH 30 105 2 ގGN BL (symposium of Bel), crescent, three globes and two small crescents R: BNY MGDT (tribe of Magdat) followed by the symbol, below six globes 31 106 2 %XQFKRIJUDSHVLQWKHPLGGOHVXUURXQGHGE\LQVFULSWLRQDQGV\PEROގGN BL %1<4܇0<7 V\PSRVLXPRI%HOWULEHRI4DVPD\DW 5ۉ%>1%/%1*ގLQHEUDQFKHVVXUURXQGHGE\LQVFULSWLRQDQGV\PERO: 5 (symposium of Bel, tribe of Bahr) 32 O: BL YBRK (Bel blesses), the symbol, LBNY TYMY (tribe of Taimi) 5 6LJQHWVHDOLPSULQWQXGHPDOH¿JXUH 33 111 O: TGގ DY BL 7<05܇: DYNY (crown of Bel, Taimarsu Dinai), followed by symbol 5 :UHDWKRUGLDGHPZLWKDVWDULQWKHPLGGOHDQGVXUURXQGHGE\ÀRUDOGHFRUDWLRQ 34 129 O: BL BLTY (Bel, Belti), on the sides, respectively, a star and the symbol 5 )HPDOHGHLW\KHDGLQSUR¿OHZLWKFURZQRUkalathos and diadem 35 130 2 ގGN BL (symposium of Bel), the symbol, GD BLMގ *DG%HOHPPD R: Bunch of grapes hanging from a wine branch 36 131 O: Bust of deity with kalathos and diadem. Above to the left BL and to the right the SURWHFWLYH)RUWXQHRIWKHRLOPHUFKDQWVROLYHWUHH"6HH ގۉsymbol. Below *'0â KAIZER 2002a, p. 219-220 n. 25) 5 7KUHHORQJREMHFWV VZRUGV" 37 132 Bronze tessera SURWHFWLYH)RUWXQHRIWKHRLO ގۉO: Bust of Bel with kalathos. Below: *'0â PHUFKDQWVROLYHWUHH" R: Same three objects as 36. Above BL and the symbol Cf. CHARLES-GAFFIOT, LAVAGNE & HOFMANSQR HUWD+ ގ57ۉ ,GN BL (symposium of Bel), the symbolގ 2 133 5 6LJQHWVHDOLPSUHVVLRQVLWWLQJ¿JXUHSOD\LQJDO\UH 39 136 O: BL, the symbol R: NBW (Nebu) 40 137 2 ގGN BLWNBW (symposium of Bel and Nebu), the symbol, BNY ޏLYY (the tribe of Olayai) R: A palm, to the right and the left, NBW ZBDBWL (Nebu. Zabdibol) 41 151 O: Radiate bust 5 /LRQWXUQLQJWRWKHULJKWWRWKHULJKWWKHV\PERODQGEHORZâ0â " RMގ (Shamshirama) 42 165 2 /LRQWXUQLQJULJKWގLT (Allat) and other symbols R: Lying camel. Above BNY NWRBL (tribe of Nurbel) Symbol in front of the camel @<%HO+DPPRQ0RTLPX$TW QT[.]ގ [MQYM[W 0:1ۉ O: BL 212 43 R: Amphora with two handles, the symbol is placed on the front side of the amphora (Hammon) 0:1ۉ ,O: BL (Bel), the symbol 213 44 R: GD *DG WKHV\PEROޏGRWD (Agrud) Bel Hammon), below globe) 01ۉ/% .O: Unbearded bust 215 45 R: Striding horse towards the left, star above and the symbol below Syria 95 (2018) DIVINE SYMBOLISM ON THE TESSERAE FROM PALMYRA 305 &DWDORJXHQR RTPQR 'HVFULSWLRQ(Obverse 2 5HYHUVH 5 46 217 O: Above BLTY %HOWL LQWKHPLGGOHWKHV\PEROEHORZVWDURUVXQVKDSHG¿JXUH and small globes DUKDL.DOED EHORZVL[FLUFOHV> ގKLB >ۉR: <5 47 223 2 ގLQNRޏ (OTRQHUD EHORZWKHV\PERODQGDJOREH R: [TY]MޏMD ZBDBL (Taimoamad Zabdibel) 227 O: Club with the symbol on each side of it YHU\XQFOHDU ގ'%=@5<%>ۉR: NRGL <5 NNY (Herta, Nanai), the symbol ގ57ۉ :O 49 R: Unbearded bust turning left, in front of it the symbol HUWD XQGHUQHDWKWKHV\PERO+ ގ57ۉ :O 239 50 (Hagegu) :**ۉ R: NNY (Nanai), surrounded by a wreath. On the top WNNY (Herta and Nanai) followed by the symbol ގ57ۉ :O 240 51 5 *OREHZLWKUD\VDQGDFLUFOHZLWKDGRWDWWKHFHQWUHLQHDFKFRUQHU WNNY (Herta and Nanai) followed by the symbol ގ57ۉ :O 242 52 R: TBRKN LMQYMW (blessing Moqimu) (GLBWL (Yarhibol and Aglibol ޏ:/:%ۉO: <5 244 53 R: BRYKYN or BRYKYގ TRYގIROORZHGE\WKHV\PERO 54 O: MޏNW âޏD/RW GNYގ 0DޏQX6KDޏGUXWKHGLYLQHEHLQJV R: A camel turning to the left. In front of it the symbol and behind it a star and crescent 55 264 O: MLKBL (Malakbel), the symbol, Ҵ.+7 R: A bull turning to the left, in front of the bull a person is standing with one arm OLIWHG VDFUL¿FLDOVFHQH 56 276 O: MLKBL GD TYMY 0DODNEHO*DG7DLPL R: BNY RB ގL (tribe of Rabbel), at the end of line 1 the symbol followed by a star. At the end of line 2 a sign in the shape of a lying Z 57 293 O: NBW (Nebu), the symbol, ZBYD ޏLG (Zebida Ilg.). At the end of line 3 a globe R: A star above a crescent and one star in each corner 297 O: NBW 6 (Nebu 6). Above, between two small globes, the symbol R: A bunch of grapes 59 300 O: NBW (Nebu) R: The symbol 60 304 O: NBW YBRK (Nebu blesses) surrounded by two globes WKHWULEDORI¿FLDQWV ގ>'ۉR: MŠMŠY, the symbol, 3 61 305 O: NBW YBRK (Nebu blesses). At the end of line 1 the symbol R: LMTNގ ZBDޏTH (Mattana Zabdaateh) 62 306 O: QNYT NBW WKHDVVRFLDWLRQ " RI1HEX WKHV\PERO R: NBWZBD MQYMW (Nebouzabad Moqimou) 63 315 2 *ULI¿QWXUQLQJWRWKHOHIWZLWKULJKWSDZRQDZKHHO Malku Hagegu). At the end of line 1 the symbol) :**ۉ:./R: 0 64 321 2 â'53ގ 6KDGUDID $WWKHERWWRPIURPOHIWWRULJKWDVWDUDJOREHDQGD scorpion MTNY, … (Mattanai). At the end of line 2 the symbol ۉ R: […]T (or 65 329 2 â'53ގ DޏNT 6KDGUDID'XޏDQDW R: DNY ޏBDގ 'LQDL$EGD $WWKHHQGRIOLQHWKHV\PERO 66 332 O: Face shown frontally R: BގLTK >â<@ޏLQWM %DDOWDN6KDLDO4DXP $ERYHFUHVFHQWDQGWKHV\PERO below a star 67 434 2 6HDWHGIHPDOH¿JXUHWXUQLQJWRWKHULJKW&UHVFHQWLQIURQWRIKHUDQGJOREH below 5 :UHDWK*OREHEHORZDQGWKHV\PERODERYH 306 T. KAIZER AND R. RAJA Syria 95 (2018) &DWDORJXHQR RTPQR 'HVFULSWLRQ(Obverse 2 5HYHUVH 5 511 O: HYKLގ WKHWHPSOH %HORZWKHV\PEROEHWZHHQWZRSDOPV R: Blurred 69 521 2 7HWUDVW\OHEXLOGLQJIDoDGH RUER[" R: Ram turning towards the left. In front of the animal the symbol 70 545 O: Amphora and globe R: Ladle, the symbol and hooked cross 71 547 O: Amphora with branch in it and surrounded by two branches and two symbols "@DULTDL DUNANT 1959 2 7*Ҵ'<%/ with name 5 Nebu (NB: RTP 292, identical inscription, does not have the symbol!) 6Nebu From the Syro-American campaigns in 2010 and 2011 (¿J) )LJXUHZLWKO\UH"%HOJOREHVFUHVFHQWDQGV\PERO QRLPDJH Two symbols, globe and crescent (drawing) 9HJHWDWLRQDQGK\VVRS"V\PEROZHGJH 1HEX " 1HEXLQVFULSWLRQ GUDZLQJ )URPWKHLQWHUQHW KWWSV XNSLQWHUHVWFRP ¿J) Tree (cf. image of RTP Horse Palmyrene reliefs carrying the symbol CIS II, III, Altar dedicated to Arsu (¿J ) tab. XVIII with no. 3975 TANABE Relief of dromedary rider (¿J ) p. 175, pl. 142 Syria 95 (2018) DIVINE SYMBOLISM ON THE TESSERAE FROM PALMYRA 307 Figure 2. Tesserae carrying the symbol: cat. no. 1 to 17 © RTP. 308 T. KAIZER AND R. RAJA Syria 95 (2018) Figure 3. TesseraeFDUU\LQJWKHV\PERO FDWQRWR © RTP. Syria 95 (2018) DIVINE SYMBOLISM ON THE TESSERAE FROM PALMYRA 309 Figure 4. TesseraeFDUU\LQJWKHV\PERO FDWQRWR © RTP. 310 T. KAIZER AND R. RAJA Syria 95 (2018) Figure 5. Tesserae carrying the symbol: cat. no. 50 to 65 © RTP. Syria 95 (2018) DIVINE SYMBOLISM ON THE TESSERAE FROM PALMYRA 311 Figure 6. Tesserae carrying the symbol: cat. no. 66 to 79 © RTP. 312 T. KAIZER AND R. RAJA Syria 95 (2018) Figure 7. TesseraeFDUU\LQJWKHV\PERO FDWQRDQG (drawing published in Archaeological Illustrator$XJXVW KWWS DUFKDHRORJLFDOLOOXVWUDWRUEORJVSRWFRP tesserae-from-2011-palmyra-excavation.html). )LJXUHTesseraeFDUU\LQJWKHV\PERO FDWQRDQG KWWSV XNSLQWHUHVWFRPSLQ >QR@ KWWSV ZZZSLQWHUHVWFRXNDQGUHDFDQHFDQHSDOP\UDDUW DUWLIDFWVV\ULDQKHULWDJH>QR@ Figure 9. Altar to Arsu Figure 10. Relief (CIS II, III, tab. XVIII). © Ted Kaizer. Syria 95 (2018) DIVINE SYMBOLISM ON THE TESSERAE FROM PALMYRA 313 BIBLIOGRAPHY Abbreviations CIS II, III J.-B. CHABOT, Corpus Inscriptionum PAT D. R. HILLERS & E. CUSSINI, Palmyrene Semiticarum, pars secunda, tomus III: Aramaic Texts %DOWLPRUH/RQGUHV Inscriptiones Palmyreneae, Paris, 1926- 1996. 1947. RTP H. INGHOLT, H. SEYRIG & J. STARCKY, IGLS XVII, 1 J.-B. YON, Inscriptions grecques et Recueil des tessères de Palmyre latines de la Syrie. Palmyre (BAH 195), (BAH 3DULV VXLYL GH Beirut, 2012. remarques linguistiques par A. Caquot). Bibliography AL-ASޏAD (Kh.), BRIQUEL-CHATONNET (F.) & YON (J.-B.) (Monumenta Archaeologia 5), Los 2005 « The sacred banquets at Palmyra and the Angeles. functions of the tesserae 5HÀHFWLRQVRQ DUCHÂTEAU (M.-E.) WKHWRNHQVIRXQGLQWKH$UৢXWHPSOHª 2013 Les divinités d’Europos-Doura. E. CUSSINI (éd.), A Journey to Palmyra: 3HUVRQQDOLWpHWLGHQWLWp aDYQq± Collected Essays to Remember Delbert GHQq , Paris. R. Hillers (Culture & History of the DUNANT (C.) Ancient Near East /HLGHQ%RVWRQ p. 1-10. ©1RXYHOOHV WHVVqUHV GH 3DOP\UHª Syria 36, p. 102-110. BAIRD (J. A.) FÉVRIER 2014 The Inner Lives of Ancient Houses: An -* Archaeology of Dura-Europos, Oxford. 1931 La religion des Palmyréniens, Paris. BAUR (P. V. C.), ROSTOVTZEFF (M. I.) & BELLINGER GABRIEL (A.) (A. R.) éd. 1926 ©5HFKHUFKHVDUFKpRORJLTXHVj3DOP\UHª 1932 The Excavations at Dura-Europos Syria 7, p. 71-92. Conducted by Yale University and the GAWLIKOWSKI (M.) French Academy of Inscriptions and ©/HVGLHX[GH3DOP\UHª+TEMPORINI Letters: Preliminary Report of Third & W. HAASE (éd.), Aufstieg und Season of Work, November 1929 – Niedergang der römischen Welt,, March 1930, New Haven. %HUOLQS BRIQUEL-CHATONNET (F.) & YON (J.-B.) HIGUCHI (T.) & SAITO (K.) ©/HV WHVVqUHV GH 3DOP\UHª in 2001 Tomb F - Tomb of BWLH and BWRP - « Bulletin de la Société française Southeast Necropolis, Palmyra, Syria d’études épigraphiques sur Rome et le (Publication of Research Center for Silk PRQGHURPDLQ$QQpHªCahiers Roadology 2), Nara. du Centre-Glotz 14, p. 320-21. HOFTIJZER (J.) and JONGELING (K.) CHARLES-GAFFIOT (J.), LAVAGNE (H.), HOFMAN (J.-M.) éd. 1995 Dictionary of the North-West Semitic 2001 Moi, Zénobie, reine de Palmyre3DULV Inscriptions I-II (Handbuch der 5RPH0LODQ Orientalistik , /HLGHQ1HZ KAIZER (T.) NYNS (Ch.-H.) 2002a The Religious Life of Palmyra: A Study ©'HX[ WHVVqUHV SDOP\UpQLHQQHV DX of the Social Patterns of Worship in the PXVpHGH/RXYDLQOD1HXYHª DYHFHQ Roman Period (Oriens et Occidens 4), annexe, « Les tessères palmyréniennes Stuttgart. GX PXVpH DUFKpRORJLTXH GH 1DPXUª KAIZER (T.) Revue des Archéologues et Historiens d’Art de Louvain 20, p. 67-75. 2002b « The symposium of the konetoi in an inscription set up in honour PRICE (S. R. F.) RI 2GDHQDWKXV DW 3DOP\UDª Studi ©*RGV DQG HPSHURUV 7KH *UHHN (SLJUD¿FL H /LQJXLVWLFL VXO 9LFLQR language of the Roman imperial Oriente Antico 19, p. 149-156. FXOWªJournal of Hellenic Studies 104, KAIZER (T.) p. 79-95. 2004 « Religious mentality in Palmyrene RAJA (R.) GRFXPHQWVªKlioS 2015a « Staging “private” religion in Roman KAIZER (T.) “public” Palmyra: The role of the religious dining tickets (banqueting ©5HÀHFWLRQV RQ WKH GHGLFDWLRQ RI WKH tesserae ª &ANDO & J. RÜPKE temple of Bel at Palmyra in AD ª (éd.), Public and Private in Ancient L. DE BLOIS, P. FUNKE & J. HAHN Mediterranean Law and Religion (éd.), The Impact of Imperial Rome ( on Religions, Ritual and Religious 5HOLJLRQVJHVFKLFKWOLFKH 9HUVXFKH XQG Life in the Roman Empire (Impact of 9RUDUEHLWHQ %HUOLQS Empire /HLGHQ%RVWRQS RAJA (R.) KAIZER (T.) 2015b « Cultic dining and religious patterns in Palmyra: The case of the Palmyrene ©0DQ DQG JRG DW 3DOP\UD 6DFUL¿FH EDQTXHWLQJ WHVVHUDHª 6FAUST, lectisternia DQG EDQTXHWVª 7KAIZER M. SEIFERT & L. ZIEMER (éd.), Antike. (éd.), 7KH 9DULHW\ RI /RFDO 5HOLJLRXV Architektur. Geschichte: Festschrift Life in the Near East in the Hellenistic für Inge Nielsen zum 65. Geburtstag and Roman Periods (Religions in the (Gateways. Hamburger Beiträge zur Graeco-Roman World /HLGHQ Archäologie und Kulturgeschichte des Boston, p. 179-191. antiken Mittelmeerraumes 3), Aachen, KAIZER (T.) S forthcoming ©7KH ULGHU JRGV RI WKH 3DOP\UHQDª RAJA (R.) M. GAWLIKOWSKI, D. WIELGOSZ- RONDOLINO 2016 « In and out of contexts: Explaining & M. UCHOWSKA (éd.), Life in Palmyra, ĩ religious complexity through the Life for Palmyra. Conference Dedicated to , Warsaw. EDQTXHWLQJ WHVVHUDH IURP 3DOP\UDª WKH0HPRU\RI.KDOHGDO$VҵDG Religion in the Roman Empire 2, KUBIAK-SCHNEIDER (A.) p. 340-371. 2016 « Celui dont le nom est béni pour ROSTOVTZEFF (M. I.) éd. l’éternité ». Une étude des dédicaces 1934 The Excavations at Dura-Europos, votives sans théonyme propre, PhD Conducted by Yale University and Warsaw. the French Academy of Inscriptions LIDZBARSKI (M.) and Letters: Preliminary Report of Handbuch der nordsemitischen Fifth Season of Work, October 1931 – Epigraphik nebst ausgewählten March 1932, New Haven. Inschriften, Weimar. ROSTOVTZEFF (M. I.), BROWN (F. E.), WELLES (C. B.) éd. MESNIL DU BUISSON (R. du) 1939 The Excavations at Dura-Europos, 1944 Tessères et monnaies de Palmyre : Conducted by Yale University and the Planches, Paris. French Academy of Inscriptions and MESNIL DU BUISSON (R. du) Letters: Preliminary Report of the Seventh and Eighth Seasons of Work, 1962 Les tessères et les monnaies de 1933-1934 and 1934-1935, New Haven. Palmyre : Un art, une culture et une philosophie grecs dans les moules d’une cité et d’une religion sémitiques, Paris. Syria 95 (2018) DIVINE SYMBOLISM ON THE TESSERAE FROM PALMYRA 315 SADURSKA (A.) & BOUNNI (A.) SCHMIDT-COLINET (A.) & AL-ASޏAD (W.) éd. 1994 Les sculptures funéraires de Palmyre 2013 Palmyras Reichtum durch weltweiten (Rivista di Archeologia suppl. 13), Handel: Archäologische Untersu- Rome. chungen im Bereich der hellenistischen SCHMIDT-COLINET (A.) Stadt. Band II: Kleinfunde, Vienna. 2011 « Priester beim Festmahl: Etpeni, SEYRIG (H.) 6\PSRVLDUFKQ&KUXQGDQGHUH 1933 « Antiquités syriennes, 13 - Le culte SDOP\UHQLVFKH WHVVHUDHª &LIPPOLIS GH %rO HW GH %DDOVKDPvQª Syria 14, & S. DE MARTINO (éd.), Un impaziente S desiderio di scorrere il mondo. Studi in SEYRIG (H.) onore di Antonio Invernizzi per il suo 1937 « Antiquités syriennes, 22 - Iconographie settantesimo compleanno ( 0RQRJUD¿H Syria di Mesopotamia 14), Florence, p. 161-167. GH0DODNErOª S SEYRIG (H.) SCHMIDT-COLINET (A.) & AL-ASޏAD (Kh.) 1941 « Antiquités syriennes, 34 - Sculptures 2005 « A new tessera from Palmyra: SDOP\UpQLHQQHVDUFKDwTXHVªSyria 22, 4XHVWLRQV RI LFRQRJUDSK\ DQG p. 31-44. HSLJUDSK\ª(CUSSINI (éd.), A Journey to Palmyra: Collected Essays to TANABE (K.) Remember Delbert R. Hillers (Culture Sculptures of Palmyra I (Memoirs of the & History of the Ancient Near East 22), Ancient Orient Museum 1), Tokyo. /HLGHQ%RVWRQS VOGÜÉ (M. de) Syrie centrale. Inscriptions sémitiques, Paris.