By Karen Lee Edwards

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Extra resources for Captive Gods: Romans and Athenian Religion from 229 B.C. to the Age of Augustus (PhD UVA)

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12 The accounts of the sack of 88 in Appian (Mith. 3-4) may contain exaggerated estimates of the extent of the destruction. On the evacuation of Delos by the forces of Mithridates, see Ferrary 1980, 36. Delos had in fact remained more or less neutral during the Mithridatic wars; the victorious Sulla visited the island after the first sack and provided for some rebuilding (Bruneau and Ducat 1983, 27). 9 40 (the center of the Italian negotiatores) and of various pieces of statuary indicate that the business community returned to Delos, at least to some extent, a second sack in 69 by pirates allied with Mithridates proved fatal.

Tacpovs. JCTe TTcX\ITCo)V eTvat KVplovs 'PCo)IJa[ovs. ). The gods are thus at the disposal of the conquerors. This was true abroad and closer 35 to home: Tacitus, writing a century after Livy, tells us that all of the rituals, temples, and images of the gods in the Italian cities were considered iuris atque imperii Romani (Tac. Ann. 1-2). J6 Eckstein 1995, 274. 24 who had been commanded to remove her:37 Namque delecti ex omni exercitu iuvenes, pure lautis corporibus, candida veste, quibus deportanda Romam regina Iuno adsignata erat, venerabundi templum iniere...

32 Not only is it difficult to define who the "Romans" are on Delos in the late Hellenistic period, but it becomes difficult to identify traditional Greek cults. The archaeological evidence from Delos nonetheless reveals certain patterns of religious activity among the Italians. 33 1. Translation Often the Roman residents of Delos appear merely to be translating the names of their native gods into the nearest Greek equivalent, then making offerings to the god in his or her Greek guise. The Roman Jupiter Liber, the patron god of freedmen (of whom there were many on Delos), was identified on the island with Zeus Eleutherios.

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Captive Gods: Romans and Athenian Religion from 229 B.C. to the Age of Augustus (PhD UVA) by Karen Lee Edwards

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