HEROM Journal on Hellenistic and Roman Material Culture Journal on Hellenistic and Roman Material Culture HEROMVolume 1, 2012 Edited by Jeroen Poblome Daniele Malfitana John Lund ISSN 2294-4273 1 2012 HEROM Editors Jeroen Poblome, Daniele Maltana and John Lund Scientic Committee S.E. Alcock (Brown University), P.M. Allison (University of Leicester), D. Bernal Casasola (Universidad de Cádiz), M. Bonifay (Centre Camille Jullian - UMR , CNRS), R. Brulet (Université Catholique de Louvain), L. Chrzanovski (International Lychnological Associa- tion), F. D’Andria (Università di Lecce), A. Berlin (Boston University), I. Delemen (Istan- bul University), A. de Pury-Gysel (Fondation Pro Aventico, Avenches), M. de Vos (Uni- versità di Trento), K. Dunbabin (McMaster University), M. Feugère (Equipe TPC - UMR , CNRS), I. Freestone (University College London), C. Gasparri (Università di Napoli “Federico II”), E. Giannichedda (Università degli Studi di Milano), S. Ladstätter (Öster- reichisches Archäologisches Institut), M. Lawall (University of Manitoba), D. Manacorda (Università di Roma Tre), S. Martin-Kilcher (Universität Bern), D. Mattingly (University of Leicester), D. Michaelides (University of Cyprus), M.D. Nenna (Maison de l’Orient et de la Méditerranée, Lyon), M. O’Hea (University of Adelaide), E. Papi (Università di Siena), D.P.S. Peacock (University of Southampton), J.T. Peña (University of California, Berkeley), F. Pirson (Deutsches Archäologisches Institut Istanbul), N. Rauh (Purdue University), P. Reynolds (University of Barcelona), S. Rotro (Washington University in St. Louis), G.D.R. Sanders (American School of Classical Studies at Athens), K.W. Slane (University of Mis- souri-Columbia), F. Slavazzi (Università degli Studi di Milano),V. Stissi (Universiteit van Amsterdam), M. Torelli (Università di Perugia), P. Van Dommelen (Brown University), H. von Hesberg (Deutsches Archäologisches Institut Rome), A. Wilson (University of Oxford) e journal is open to international research submitted by individual scholars as well as by interdisciplinary teams, and especially wishes to promote work by junior researchers and new and innovative projects. Challenging research themes can be explored in dedi- cated issues, and theoretical approaches are welcomed. Book reviews and review articles further screen the pulse of the eld. For editorial guidelines, please contact the editors Jeroen Poblome (University of Leu- ven – [email protected]), Daniele Maltana (IBAM-CNR Italy – daniele. [email protected]) or John Lund (e National Museum of Denmark – john.lund@nat- mus.dk). For more information, visit www.herom.be. HEROM Journal on Hellenistic and Roman Material Culture – Edited by Jeroen Poblome Daniele Maltana John Lund Includes a thematic section on: ‘e Material Culture of Roman and Early Christian Pilgrimage’ Composed and edited by Troels Myrup Kristensen is published annually. Online : - Print : - Journal available online at www.ingentaconnect.com/content/ / For ordering information and current subscription rates contact [email protected] or visit www.herom.be. © by Leuven University Press / Presses Universitaires de Louvain / Universitaire Pers Leuven. Minderbroedersstraat , B- Leuven (Belgium). All rights reserved. Except in those cases expressly determined by law, no part of this publication may be multiplied, saved in an automated datale or made public in any way whatsoever without the express prior written consent of the publishers. / / / : Lay-out: Jurgen Leemans Cover: Friedemann CONTENTS Scherben bringen Glück. HEROM’S Editorial Statement Jeroen Poblome, Daniele Maltana and John Lund Roman Bronze Lamps with Masks: Dionysos, Pantomime and Mediterranean Popular Culture John Richard Green THEMATIC SECTION ON ‘THE MATERIAL CULTURE OF ROMAN AND EARLY CHRISTIAN PILGRIMAGE’ The Material Culture of Roman and Early Christian Pilgrimage: An Introduction Troels Myrup Kristensen Pagan Pilgrimage in Rome’s Western Provinces Philip Kiernan Textiles, Tattoos and the Representation of Pilgrimage in the Roman and Early Christian Periods Troels Myrup Kristensen Pilgrimage made Portable: A Sensory Archaeology of the Monza-Bobbio Ampullae Heather Hunter-Crawley Sacred Movement to Labraunda – An Archaeological Perspective Jesper Blid Medieval Pilgrimage to Corinth and Southern Greece Amelia Robertson Brown Archaeological Evidence of Christian Pilgrimage in Ephesus Andreas Pülz Response: Materializing the Study of Late Antique Pilgrimage Ann Marie Yasin Instructions to authors SCHERBEN BRINGEN GLÜCK. HEROM’S EDITORIAL STATEMENT Jeroen Poblome, Daniele Maltana and John Lund , - - Traditions are simply great. ey bring people together during important moments of life. Traditions are not necessarily rituals, however, and do not pretend to be. Yet, they are valuable and meaningful in bringing us in a situa- tion which requires customized behaviour. Although the participants seem- ingly spontaneously know what to do when following one tradition or the other and can attribute meaning to their actions, they rarely if ever are able to explain the origins of their behaviour. Traditions are alive, also, in the sense that contexts can induce a degree of interpretation of their enactment. Polterabend is one such tradition, organized in parts of Germany and some German communities in neighbouring countries, when parents, neighbours, friends, colleagues and relatives gather to wish a new couple luck. ey do this on the eve before the wedding ceremony in front of the house of the bride. e most important moment of the evening is when the party starts by throwing pottery to the ground, resulting in a spread of sherds. Aer the party, the couple is supposed to gather and clean up those sherds, so that they can experience how important it is to work together to overcome the good and bad life has in store for all of us. In this sense, “Scherben bringen Glück”. Smashing pottery for good luck is also traditional at Greek wedding parties and bouzouki hangouts, and some Italians, mainly in the south, like to throw old stu out of their windows on New Year’s eve, while Jewish mothers break pottery during Ashkenazi traditional wedding ceremonies in order to under- line the importance of the bond which can never be broken, in the same way as the plates cannot be made whole any more. Some past societies were also good at breaking stu; so good, that archae- ology has had to come up with a term for this practice: fragmentation. is concept refers to the manner in which deliberate breakage, dispersal and deposition of objects can connect people, places, material culture and HEROM. Journal on Hellenistic and Roman Material Culture, , , - © Jeroen Poblome, Daniele Maltana, John Lund and Leuven University Press. http://dx.doi.org/./HEROM.. , ­ ­­­ ­ social practice. John Chapman1 and Clive Gamble2 developed the interpreta- tional potential of the concept of fragmentation for the Balkan Neolithic and Chalcolithic, and for Palaeolithic communities the world over. F. A fragmented round bronze mirror, recovered from an adult female tomb at ancient Sagalassos, dated by association with other burial founds and stratigra- phy to around AD © Sagalassos Archaeological Research Project. Breaking an object in order to place it in a grave, for instance, holds a lot of associative potential. During the excavation campaign at Sagalassos, SW Turkey, a round bronze mirror was found broken (F. ) in a tomb holding the remains of an adult female, within a sizeable burial compound (F. ). e mirror formed part of a set of objects (F. ), found in the tomb, which was dated by these gis as well as the stratigraphical context to the end of the st and the early nd centuries AD. e mirror was the only broken object in the tomb. e acts of breaking the mirror and placing it in the tomb made this object inalienable from the deceased female. Even if she herself might not have attributed any special importance to this particular mirror during her life (or perhaps never even used it?), the object was granted associative . Chapman . Gamble . . ’ ­ ­ and symbolic qualities through fragmentation and deposition, referring to the fragility and beauty of life, as well as to an aspiration of the aerworld, combined with the personality of the deceased. As a matter of fact, her rela- tives were the ones who created these layers of meaning by making the object – as well as the actions of breakage and deposition – form part of the funer- ary rituals. In this way, social practice and the funerary rites construct mean- ing by connecting innate material culture, through actions, to remembrance of the value of the deceased’s life, deeds and persona. Not only fragmentation can be meaningful in these terms; in the same tomb a pair of golden earrings was found, which were not made to be used in daily life, as the jewellery could not be opened, but specically as burial gis. F. e partially excavated Roman imperial burial compound. e con tomb of the adult female, to whom the broken mirror was donated, is located in the lower right corner. e compound was in use between c. AD and the fourth cen- tury © Sagalassos Archaeological Research Project. Marcus Brittain and Oliver Harris3 have recently warned us against too quick interpretational xes in the eld of fragmentation, and, to be sure, the frag- mented mirror was never intended to “bring Glück” in the same way as the . Brittain and Harris . , ­ ­­­ ­ broken pottery of Polterabenden is supposed to do, but both cases illustrate