Název: Networks, associations and sacred economy : an economic perspective on the cult of Isis-Serapis in coastal Roman Asia Minor
Zdrojový dokument: Graeco-Latina Brunensia. 2026, roč. 31, č. 1, s. 41-62
Rozsah
41-62
-
ISSN1803-7402 (print)2336-4424 (online)
Trvalý odkaz (DOI): https://doi.org/10.5817/GLB2026-1-3
Trvalý odkaz (handle): https://hdl.handle.net/11222.digilib/digilib.84134
Type: Článek
Jazyk
anglicky
Licence: CC BY-SA 4.0 International
Přístupová práva
otevřený přístup
Upozornění: Tyto citace jsou generovány automaticky. Nemusí být zcela správně podle citačních pravidel.
Abstrakt(y)
In this paper, the economic relations and social dimensions underlying cult communities are examined in the light of epigraphic evidence. The diffusion of the cults of Isis and Serapis, which originated in Egypt and spread to the Anatolian coast, is interpreted not through numerical data or simple religious appeal, but within the framework of existing (or potential) economic motivations. From this perspective, these deities became popular in port cities and in certain inland settlements connected with trade due to their strong association with seafaring; as a result, they offer particularly revealing insights into temple economies, cult associations, and social relations within civic life. Inscriptions from Ephesus and Iasos demonstrate that the cult functioned not only as a means of constructing new identities and social prestige, but also as a source of tangible economic benefits for its maritime adherents. Likewise, evidence from Priene and Magnesia provides strong indications of the cult's powerful sacred economy and of the income — and expenditures — it generated for its priests. The main hypothesis of this study is that the wealthy members of the cults of Isis and Serapis were motivated to expand their networks in order to enhance their opportunities for deriving income from seafaring.
Reference
[1] Aliquot, J., & Pont, A. V. (2022). Les sanctuaires et la fiscalité dans l'Orient romain : regards croisés sur l'Asie Mineure et la Syrie. In M. C. Marcellesi, & A.-V. Pont (Eds.), Religions et fiscalité dans le monde méditerranéen de l'Antiquité à nos jours (pp. 211–242). Paris: Sorbonne Université Presses. | DOI 10.4000/1491x
[2] Alvar, J. (2018). Social Agentivity in the Eastern Mediterranean Cult of Isis'. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 221–247). Leiden: Brill. | DOI 10.1163/9789004381346_009
[3] Ando, C. (2017). City, village, sacrifice: the political economy of religion in the early Roman Empire. In R. Evans (Ed.), Mass and elite in the Greek and Roman worlds: from Sparta to late antiquity (pp. 118–136). London – New York: Routledge. | DOI 10.4324/9781315605159-9
[4] Arnaoutoglou, I. N. (2007). Group and Individuals in IRhamnous 59 (SEG 49.161). In J. C. Couvenhes, & S. Milanezi (Eds.), Individus, Groupes Et Politique à Athènes De Solon à Mithridate (pp. 315–337). Tours: Rabelais. | DOI 10.4000/books.pufr.2902
[5] Arnaoutoglou, I. N. (2012). Cultural Transfer and Law in Hellenistic Lycia: The Case of Symmasis' Foundation. In B. Legras (Ed.), Transferts culturels et droits dans le monde grec et hellénistique (pp. 205–224). Paris: Éditions de la Sorbonne [https://doi.org/10.4000/books.psorbonne.9587]. | DOI 10.4000/books.psorbonne.9587
[6] Arnaoutoglou, I. N. (2018). Isiastai Sarapiastai: Isiac Cult Associations in the Eastern Mediterranean. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 248–282). Leiden: Brill. | DOI 10.1163/9789004381346_010
[7] Ascough, R. S. (1997). Translocal Relationships Among Voluntary Associations and Early Christianity. Journal of Early Christian Studies, 5(2), 223–241 [https://dx.doi.org/10.1353/earl.1997.0054]. | DOI 10.1353/earl.1997.0054
[8] Assmann, J. (2008). Of God and Gods: Egypt, Israel, and the Rise of Monotheism. Madison: University of Winsconsin Press.
[9] Atanassova, V. (2024). Egyptian Cults on the Black Sea Coast. In V. Atanassova, & L. Bricault (Eds.), Egyptian cults on the Black Sea coast. Études méditerranéennes, 6. École française d'Athènes; Institute of Balkan Studies with Center of Thracology, Bulgarian Academy of Sciences (pp. 26–51). Athens – Sofia: Paradigma Publishing House.
[10] Bedlin, E., & Gambash, G. (2021). Soteira, Savior of Ships: Mediterranean identity in the Hellenistic period. Mediterranean Studies, 29(1), 89–119 [https://doi.org/10.5325/mediterraneanstu.29.1.0089]. | DOI 10.5325/mediterraneanstu.29.1.0089
[11] Berti, F. (2022). Iasos in Caria: Per una Sintesi dei dati archeologici, storici e bibliografici. Sibrium, 36, 295–319.
[12] Bonnet, C. (2022). Pour en finir avec le syncrétisme: partir des textes pour comprendre les convergences entre divinités. La Parola del passato: rivista di studi antichi, 77, 171–191.
[13] Bonnet, C., & Bricault, L. (2023). Tanrıların Seyahati: Antik Akdeniz'de Tanrılar ve Mitler (Transl. F. Danışmaz-Tekin). İstanbul: Monografi Yayınları.
[14] Borchardt, J. (1975). Myra: eine lykische Metropole in antiker und byzantinischer Zeit (Istanbuler Forschungen 30). Berlin: Mann.
[15] Borgeaud, P., & Volokhine Y. (2000). La formation de la légende de Sarapis: une approche transculturelle. Archiv für Religionsgeschichte, 2, 37–76. | DOI 10.1515/9783110234183.37
[16] Bourdieu, P. (1977). La production de la croyance. Actes de la recherche en sciences sociales, 13 (L'économie des biens symboliques), 3–43. | DOI 10.3406/arss.1977.3493
[17] Bricault, L. (1999). Sarapis et Isis, sauveurs de Ptolémée IV à Raphia. ChrÉg, 74(148), 334–343 [https://doi.org/10.1484/J.CDE.2.309115]. | DOI 10.1484/j.cde.2.309115
[18] Bricault, L. (2005). Recueil des Inscriptions concernant les Cultes Isiaques (RICIS) (Mémoires de l'Académie des Inscriptions et Belles-Lettres 31). Paris: De Boccard. | DOI 10.1017/s0009840x06004100
[19] Bricault, L. (2005). Sérapis. Histoire et mythe de la création d'un dieu. In D'Osiris à 1905, et au-delà. Éléments pour enseigner le fait religieux (pp. 29–41). CNDP.
[20] Bricault, L. (2006). Isis: Dame des flots. Liège: CIPL.
[21] Bricault, L. (2014a). Isis, Sarapis, Cyrus and John: Between Healing Gods and Thaumaturgical Saints. In L. A. Guichard, J. L. G. Alonso, & M. P. de Hoz (Eds.), The Alexandrian Tradition. Interactions between Science, Religion, and Literature. IRIS Ricerche di cultura europea – Forschungen zur europäischen Kulturz 28 (pp. 97–114). Bern: Peter Lang. | DOI 10.3726/978-3-0351-0723-4/14
[22] Bricault, L. (2014b). Les Sarapiastes. In G. Tallet, & Chr. Zivie-Coche (Eds.), Le Myrte et la rose. Mélanges offerts à Françoise Dunand par ses élèves, collègues et amis (pp. 37–45). Montpellier: Collection CENIM.
[23] Bricault, L. (2014c). Une dédicace-double d'Éphèse pour Ptolémée, Arsinoé, Sarapis et Isis. In L. Bricault, & R. Veymiers (Eds.), Bibliotheca Isiaca III (pp. 7–10). Bordeaux: Ausonius.
[24] Bricault, L. (2017). Sarapis au droit des monnaies provinciales romaines d'Asie mineure et de Thrace. NC, 177, 213–244.
[25] Bricault, L. (2020). Isis Pelagia: Images, Names and Cults of a Goddess of the Seas (Religions in the Graeco-Roman World 190; transl. G. H. Renberg). Leiden – Boston: Brill. | DOI 10.17104/0017-1417-2025-4-778
[26] Carbon, J.-M. et al. (2017). A Collection of Greek Ritual Norms (CGRN). Liège [retrieved 17.03.2026 from http://cgrn.ulg.ac.be/]. | DOI 10.54510/cgrn223
[27] Casson, L. (1950). The Isis and Her Voyage. Transactions and Proceedings of the American Philological Association, 81, 43–56 [https://doi.org/10.2307/283568]. | DOI 10.2307/283568
[28] Çevik, N., & Bulut, S. (2022). Myra'nın Limanı Andriake: Yeni Veriler Işığında Değerlendirmeler. TARE: Türk Arkeoloji ve Kültürel Miras Enstitüsü Dergisi, 2, 7–74.
[29] Chankowski, V. (2023). Parasites of the God: Accountants, Financiers and Traders on Hellenistic Delos (BEFAR 409). Athens: École française d'Athènes. | DOI 10.4000/books.efa.16192
[30] Chiai, G. F. (2010). Zeus Bronton und der Totenkult im kaiserzeitlichen Phrygien. In J. Rüpke, & J. Scheid (Eds.), Bestattungsrituale und Totenkult in der römischen Kaiserzeit (pp. 135–156). Stuttgart: Franz Steiner Verlag. | DOI 10.3917/arch.121.0185l
[31] Chiai, G. F. (2020). Le culte de Zeus Brontôn: l'espace et la morphologie du dieu de l'orage dans la Phrygie d'époque romaine. Archiv für Religionsgeschichte, 21–22(1), 247–277. | DOI 10.1515/arege-2020-0013
[32] Christodoulou, P. (2015). Sarapis, Isis and the Emperor. In A. Nikoloska, & S. Müskens (Eds.), Romanising Oriental Gods? Religious transformations in the Balkan provinces in the Roman period. New finds and novel perspectives. Proceedings of the International Symposium Skopje, 18–21 September 2013 (pp. 167–211). Skopje: Macedonian Academy of Sciences.
[33] Coarelli, F. (2019). Tessalonica, Segni e il culto isiaco. ASAtene, 97, 216–220.
[34] Collar, A., & Kristensen, T. M. (Eds.). (2020). Pilgrimage and Economy in the Ancient Mediterranean. Leiden: Brill.
[35] Debord, P. (1982). Aspects sociaux et économiques de la vie religieuse dans l'Anatolie gréco-romaine (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 88). Leiden: Brill. | DOI 10.1163/9789004296459_031
[36] Dignas, B. (2002). Economy of the Sacred in Hellenistic and Roman Asia Minor. Oxford: Oxford University Press.
[37] Doğan, Y. (2016). Sezgin Köksal Koleksiyonu'ndan Apameia Myrleia'ya (Mudanya) Ait Yeni Yazıtlar. PHILIA, Suppl. 1, 269–277.
[38] Dunand, F. (1973). Le culte d'Isis dans le bassin oriental de la Méditerranée. Leiden: Brill.
[39] Eckhardt, B. (2023). The Young, the Old and the Blessed: Corporate Bodies and Elite Reproduction in Roman Asia Minor. C&M, 72, 329–373. | DOI 10.7146/classicaetmediaevalia.v72i.142767
[40] Fabiani, R. (2003). Considerazioni sugli eretai di Iasos. Bollettino dell'associazione Iasos di Caria, 9, 15–17.
[41] Findley, A. (2015). Egyptian Art and the Imperial Cult at the Red Hall in Pergamon. IstMitt, 65, 185–205.
[42] Gasparro, G. S. (2018). Identités religieuses isiaques: pour la définition d'une catégorie historico-religieuse. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 74–107). Leiden: Brill. | DOI 10.1163/9789004381346_004
[43] Giannakopoulos, N. (2016). Groups and Associations in Bithynia and Pontus: Interaction with prominent Statesmen and provincial Governors. PHILIA, Suppl. 1, 364–387.
[44] Grac, N. L. (1987). Ein neu entdecktes Fresko aus hellenistischer Zeit in Nymphaion bei Kertsch. In L. K. Galanina, & H. Franke (Eds.), Skythika. Vorträge zur Entstehung des skytho-iranischen Tierstils und zu Denkmälern des Bosporanischen Reichs anlässlich einer Ausstellung der Leningrader Ermitage in München 1984 (Abhandlungen der Philosophisch-historischen Klasse, Neue Folge 98; pp. 87–95). Berlin: Verlag der Bayerischen Akademie der Wissenschafte.
[45] Hemelrijk, E. A. (2004). City Patronesses in the Roman Empire. Historia, 53(2), 209–245.
[46] Heyob, S. K. (1975). The Cult of Isis Among Women in the Graeco-Roman World. Leiden: Brill.
[47] Houston, G. W. (1987). Lucian's Navigium and the Dimensions of the Isis. The American Journal of Philology, 108(3), 444–450 [https://doi.org/10.2307/294667]. | DOI 10.2307/294667
[48] Höghammar, K. (2023). Public Servants and Cult Officials: The Socio-Economic Standing and Activities of the Priests of Apollo and the Hieropoioi at Halasarna, Kos, c. 220–180 BC. In M. I. Stefanakis et al. (Eds.), Religion and Cult in the Dodecanese during the First Millennium BC: Proceedings of the International Archaeological Conference (pp. 63–72). Oxford: Archeopress Publishing. | DOI 10.2307/jj.15135921.14
[49] Hölbl, G. (1978). Zeugnisse ägyptischer Religionsvorstellungen für Ephesus (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 73). Leiden: Brill.
[50] Horster, M. (2012). Cults of Dionysos: Economic Aspects. In R. Schlesier (Ed.), A Different God?: Dionysos and Ancient Polytheism (pp. 61–84). Berlin – Boston: De Gruyter. | DOI 10.1515/9783110222357.61
[51] Houston, G. W. (1987). Lucian's Navigium and the Dimensions of the Isis. AJP, 108(3), 444–450 [https://doi.org/10.2307/294667].
[52] Humpries, M. (1998). Trading gods in northern Italy. In H. Parkins, & C. Smith (Eds.), Trade, Traders and the Ancient City (pp. 203–224). London: Routledge.
[53] Idil, V. (1989). Aiolya'da Kyme Antik Kentinde Yapılan Yeni Kazılar. Belleten, 53(207–208), 505–524 [https://doi.org/10.37879/belleten.1989.505]. | DOI 10.37879/belleten.1989.505
[54] Köster, H. (1999). Associations of the Egyptian cult in Asia Minor. In P. Scherrer, H. Täuber, & H. Thür (Eds.), Steine und Wege. Festschrift für Dieter Knibbe zum 65. Geburtstag (pp. 315–318). Wien: Österreichisches Archäologisches Institut.
[55] Leschhorn, W. (2005). Ägyptische Gottheiten auf griechischen Münzen im nördlichen Kleinasien. NZ, 113–114, 203–216.
[56] Linders, P. T., & Alroth, B. (Eds). (1992). Economics of Cult in the Ancient Greek World. Proceedings of the Uppsala Symposium, 1990 (Boreas: Uppsala Studies in Ancient Mediterranean and Near Eastern Civilizations 21). Uppsala: S. Academiae Ubsaliensis. | DOI 10.1017/s0009840x00289804
[57] Lionel, C. (1950). The Isis and Her Voyage. Transactions and Proceedings of the American Philological Association, 81, 43–56 [https://doi.org/10.2307/283568]. | DOI 10.2307/283568
[58] Lipka, M. (2009). Roman Gods: A Conceptual Approach (Religions in the Graeco-Roman World 167). Boston – Leiden: Brill.
[59] Magie, D. (1953). Egyptian Deities in Asia Minor in Inscriptions and on Coins. AJA, 57(3), 163–187 [https://doi.org/10.2307/500057]. | DOI 10.2307/500057
[60] Malaise, M., & Veymiers, R. (2018). Les dévotes isiaques et les atours de leur déesse. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 470–508). Leiden: Brill. | DOI 10.1163/9789004381346_018
[61] Marcellesi, M.-C., & Pont, A.-V. (Eds.). (2022). Religions et fiscalité dans le monde méditerranéen de l'Antiquité à nos jours (Religions dans l'histoire). Paris: Sorbonne Université Presses. | DOI 10.4000/1491x
[62] Marek, C. (1993). Stadt Ära und Territorium in Pontus-Bithynia und Nord-Galatia. Tübingen: Ernst Wasmuth Verlag. | DOI 10.2307/300921
[63] Meadows, A. (2013). Two 'Double' Dedications at Ephesus and the Beginning of Ptolemaic Control of Ionia'. Gephyra, 10, 1–12.
[64] Merkelbach, R. (1962). Roman und Mysterium in der Antike. Munich: C. H. Beck.
[65] Migeotte, L. (2009). Economy of the Greek Cities: From the Archaic Period to the Early Roman Empire. Berkeley – Los Angeles: California University Press.
[66] Migeotte, L. (2014). Les Finances Des Cites Grecques: Aux Periodes Classique Et Hellenistique: 8 (Epigraphica). Paris: Les Belles Lettres. | DOI 10.1515/hzhz-2017-1387
[67] Mosiejczyk, J. (2015). Grain trade and diffusion of religious ideas of the Ptolemaic Egypt: a few observations of the cult of Serapis in the Black Sea basin. Tibiscum. Serie nouă, 5, 177–187.
[68] Paarmann, B. (2013). Sarapis: Ein Gott zwischen griechischer und ägyptischer Religion. 2. The Ptolemaic Sarapis-cult and its Founding Myths. In N. Zenzen, T. Hölscher, & K. Trampedach (Eds.), Aneignung und Abgrenzung: Wechselnde Perspektiven auf die Antithese von "Ost" und "West" in der griechischen Antike (pp. 255–291). Heidelberg: Verlag Antike. | DOI 10.1515/hzhz-2016-0103
[69] Pakkanen, P. (2011). Is it possible to believe in a syncretistic god? A discussion on conceptual and contextual aspects of Hellenistic syncretism. OpAthRom, 4, 125–141 [https://doi.org/10.30549/opathrom-04-06]. | DOI 10.30549/opathrom-04-06
[70] Petzold, K. (2019). Die großen Taten der kleinen Leute im Alten Rom. Stuttgart: Franz Steiner Verlag. | DOI 10.25162/9783515122443
[71] Pfeiffer, S. (2018). Comments on the Egyptian Background of the Priests' Procession during the Navigium Isidis. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 672–689). Leiden: Brill. | DOI 10.1163/9789004381346_027
[72] Podvin, J.-L. (2011). Luminaire et cultes isiaques (Monographies Instrumentum 38). Montagnac: Editions Monique Mergoil.
[73] Pont, A. V. (2016). Élites civiques et propriété foncière: les effets de l'intégration à l'empire sur une cité grecque moyenne, à partir de l'exemple d'Iasos. In F. Lerouxel, & A.-V. Pont (Eds.), Propriétaires et citoyens dans l'Orient romain (Scripta Antiqua, 84; pp. 233–260). Bordeaux: Ausonius Éditions.
[74] Pugliese-Carratelli, G. (1993). Epigrafi onorarie di Iasos in Caria. RendLinc, 9(4), 261–269.
[75] Quack, J. F. (2018). What is a Priest of Ēse, of Wusa, and of Isis in the Egyptian and Nubian World? In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 108–126). Leiden: Brill. | DOI 10.1163/9789004381346_005
[76] Rüpke, J. (2023). What Did Religion Cost in Ancient Rome? In A. Wilson, N. Ray, & A. Trentacoste (Eds.), The Economy of Roman Religion (pp. 30–49). Oxford: Oxford University Press. | DOI 10.1093/oso/9780192883537.003.0002
[77] Robert, L. (1955). Dédicaces aux divinités égyptiennes. Hellenica, 10, 361–375.
[78] Salditt-Trappmann, R. (1970). Tempel der ägyptischen Götter in Griechenland und an der Westküste Kleinasiens (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 15). Leiden: Brill. | DOI 10.1163/9789004294776
[79] Schachter, A., & Beck, H. (2016). Boiotia in Antiquity: Selected Papers. Cambridge: Cambridge University Press.
[80] Schulz, T. (2019). The So-called Serapeion in Ephesos: First Results of the Building Research. In D. Schowalter et al. (Eds.), Religion in Ephesos Reconsidered (Novum Testamentum, Supplements 177; pp. 41–61). Leiden: Brill [https://doi.org/10.1163/9789004401136_004]. | DOI 10.1163/9789004401136_004
[81] Seabright, P. (2024). The Divine Economy: How Religions Compete for Wealth, Power, and People. New Jersey: Princeton.
[82] Sirks, B. (2006). The Food Distributions in Rome and Constantinople: Imperial power and continuity. In A. Kolb (Ed.), Herrschaftsstrukturen und Herrschaftspraxis: Konzepte, Prinzipien und Strategien der Administration im römischen Kaiserreich (pp. 35–44). Berlin: Akademie Verlag. | DOI 10.1524/9783050084770.35
[83] Sokolowski, F. (1955). Lois sacrées de l'Asie Mineure. Paris: École française d'Athènes.
[84] Sokolowski, F. (1974). Propagation of the Cult of Sarapis and Isis in Greece. GRBS, 15, 441–448.
[85] Stambaugh, J. E. (1972). Sarapis under the Early Ptolemies (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 25). Leiden: Brill. | DOI 10.1017/s0009840x00247689
[86] Stauber, J. (2022). Repertorium der griechischen und lateinischen Inschriften aus Mysien II (Ergänzungsbände zu den Tituli Asiae Minoris, 30). Wien: Österreichische Akademie der Wissenschaften. | DOI 10.1553/978oeaw87202
[87] Stavrianopoulou, E. (2009). Norms of Public Behaviour towards Greek Priests: Some Insights from the Leges Sacrae. In P. Brulé (Ed.), La Norme En matière Religieuse En Grèce Ancienne (pp. 213–229). Liege: CIERGA [https://doi.org/10.4000/books.pulg.569]. | DOI 10.4000/books.pulg.569
[88] Strootman, R. (2020). The Ptolemaic Sea Empire. In R. Strootman (Ed.), Empires of the Sea: Maritime Power Networks in World History (pp. 113–152). Leiden: Brill. | DOI 10.1163/9789004407671_006
[89] Tomorad, M. (2005). Egyptian Cults in Major Roman Fleets. Illyrica Antiqua, ob honorem Duje Rendić-Miočević, 441–450.
[90] Vermaseren, M. J. (1963). Mithras, the Secret God (transl. by Therese and Vincent Megaw). New York: Barnes&Noble.
[91] Vidman, L. (1966). Nauarchos im Isiskult. Listy filologické, 89, 270–277.
[92] Vidman, L. (1969). Sylloge inscriptionum religionis Isiacae et Sarapiacae (SIRIS). Berlin: De Gruyter. | DOI 10.1515/9783110860849
[93] Vidman, L. (1970). Isis und Serapis bei den Griechen und Romern. Berlin: De Gruyter.
[94] Vieilleville, C. (2014). L' Isis des romanciers grecs et latins: une extravagance égyptienne? In P.-A. Deproost (Ed.), Extravagances: écarts et normes dans les textes grecs et latins: actes du colloque de Louvain-la-Neuve (16-17 mai 2013) (pp. 193–210). Paris: Harmattan. | DOI 10.4000/pallas.13946
[95] Walter, J. (1995). Egyptian Religions in Ephesos. In H. Koester (Ed.), Ephesos: Metropolis of Asia (pp. 281–310). Valley Forge, Pennsylvania: Trinity Press.
[96] Wild. R. A. (1981). Water in the Cultic Worship of Isis and Sarapis (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 87). Leiden: Brill.
[97] Wörrle, M. (2021). Epigraphische Forschungen Zur Geschichte Lykiens XIII: Die Weinbergstiftung Eines ptolemäischen Burgkommandanten Von Limyra. Chiron, 51, 211–256 [https://doi:10.34780/fb6v-i2u3]. | DOI 10.1515/9783110742770-007
[2] Alvar, J. (2018). Social Agentivity in the Eastern Mediterranean Cult of Isis'. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 221–247). Leiden: Brill. | DOI 10.1163/9789004381346_009
[3] Ando, C. (2017). City, village, sacrifice: the political economy of religion in the early Roman Empire. In R. Evans (Ed.), Mass and elite in the Greek and Roman worlds: from Sparta to late antiquity (pp. 118–136). London – New York: Routledge. | DOI 10.4324/9781315605159-9
[4] Arnaoutoglou, I. N. (2007). Group and Individuals in IRhamnous 59 (SEG 49.161). In J. C. Couvenhes, & S. Milanezi (Eds.), Individus, Groupes Et Politique à Athènes De Solon à Mithridate (pp. 315–337). Tours: Rabelais. | DOI 10.4000/books.pufr.2902
[5] Arnaoutoglou, I. N. (2012). Cultural Transfer and Law in Hellenistic Lycia: The Case of Symmasis' Foundation. In B. Legras (Ed.), Transferts culturels et droits dans le monde grec et hellénistique (pp. 205–224). Paris: Éditions de la Sorbonne [https://doi.org/10.4000/books.psorbonne.9587]. | DOI 10.4000/books.psorbonne.9587
[6] Arnaoutoglou, I. N. (2018). Isiastai Sarapiastai: Isiac Cult Associations in the Eastern Mediterranean. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 248–282). Leiden: Brill. | DOI 10.1163/9789004381346_010
[7] Ascough, R. S. (1997). Translocal Relationships Among Voluntary Associations and Early Christianity. Journal of Early Christian Studies, 5(2), 223–241 [https://dx.doi.org/10.1353/earl.1997.0054]. | DOI 10.1353/earl.1997.0054
[8] Assmann, J. (2008). Of God and Gods: Egypt, Israel, and the Rise of Monotheism. Madison: University of Winsconsin Press.
[9] Atanassova, V. (2024). Egyptian Cults on the Black Sea Coast. In V. Atanassova, & L. Bricault (Eds.), Egyptian cults on the Black Sea coast. Études méditerranéennes, 6. École française d'Athènes; Institute of Balkan Studies with Center of Thracology, Bulgarian Academy of Sciences (pp. 26–51). Athens – Sofia: Paradigma Publishing House.
[10] Bedlin, E., & Gambash, G. (2021). Soteira, Savior of Ships: Mediterranean identity in the Hellenistic period. Mediterranean Studies, 29(1), 89–119 [https://doi.org/10.5325/mediterraneanstu.29.1.0089]. | DOI 10.5325/mediterraneanstu.29.1.0089
[11] Berti, F. (2022). Iasos in Caria: Per una Sintesi dei dati archeologici, storici e bibliografici. Sibrium, 36, 295–319.
[12] Bonnet, C. (2022). Pour en finir avec le syncrétisme: partir des textes pour comprendre les convergences entre divinités. La Parola del passato: rivista di studi antichi, 77, 171–191.
[13] Bonnet, C., & Bricault, L. (2023). Tanrıların Seyahati: Antik Akdeniz'de Tanrılar ve Mitler (Transl. F. Danışmaz-Tekin). İstanbul: Monografi Yayınları.
[14] Borchardt, J. (1975). Myra: eine lykische Metropole in antiker und byzantinischer Zeit (Istanbuler Forschungen 30). Berlin: Mann.
[15] Borgeaud, P., & Volokhine Y. (2000). La formation de la légende de Sarapis: une approche transculturelle. Archiv für Religionsgeschichte, 2, 37–76. | DOI 10.1515/9783110234183.37
[16] Bourdieu, P. (1977). La production de la croyance. Actes de la recherche en sciences sociales, 13 (L'économie des biens symboliques), 3–43. | DOI 10.3406/arss.1977.3493
[17] Bricault, L. (1999). Sarapis et Isis, sauveurs de Ptolémée IV à Raphia. ChrÉg, 74(148), 334–343 [https://doi.org/10.1484/J.CDE.2.309115]. | DOI 10.1484/j.cde.2.309115
[18] Bricault, L. (2005). Recueil des Inscriptions concernant les Cultes Isiaques (RICIS) (Mémoires de l'Académie des Inscriptions et Belles-Lettres 31). Paris: De Boccard. | DOI 10.1017/s0009840x06004100
[19] Bricault, L. (2005). Sérapis. Histoire et mythe de la création d'un dieu. In D'Osiris à 1905, et au-delà. Éléments pour enseigner le fait religieux (pp. 29–41). CNDP.
[20] Bricault, L. (2006). Isis: Dame des flots. Liège: CIPL.
[21] Bricault, L. (2014a). Isis, Sarapis, Cyrus and John: Between Healing Gods and Thaumaturgical Saints. In L. A. Guichard, J. L. G. Alonso, & M. P. de Hoz (Eds.), The Alexandrian Tradition. Interactions between Science, Religion, and Literature. IRIS Ricerche di cultura europea – Forschungen zur europäischen Kulturz 28 (pp. 97–114). Bern: Peter Lang. | DOI 10.3726/978-3-0351-0723-4/14
[22] Bricault, L. (2014b). Les Sarapiastes. In G. Tallet, & Chr. Zivie-Coche (Eds.), Le Myrte et la rose. Mélanges offerts à Françoise Dunand par ses élèves, collègues et amis (pp. 37–45). Montpellier: Collection CENIM.
[23] Bricault, L. (2014c). Une dédicace-double d'Éphèse pour Ptolémée, Arsinoé, Sarapis et Isis. In L. Bricault, & R. Veymiers (Eds.), Bibliotheca Isiaca III (pp. 7–10). Bordeaux: Ausonius.
[24] Bricault, L. (2017). Sarapis au droit des monnaies provinciales romaines d'Asie mineure et de Thrace. NC, 177, 213–244.
[25] Bricault, L. (2020). Isis Pelagia: Images, Names and Cults of a Goddess of the Seas (Religions in the Graeco-Roman World 190; transl. G. H. Renberg). Leiden – Boston: Brill. | DOI 10.17104/0017-1417-2025-4-778
[26] Carbon, J.-M. et al. (2017). A Collection of Greek Ritual Norms (CGRN). Liège [retrieved 17.03.2026 from http://cgrn.ulg.ac.be/]. | DOI 10.54510/cgrn223
[27] Casson, L. (1950). The Isis and Her Voyage. Transactions and Proceedings of the American Philological Association, 81, 43–56 [https://doi.org/10.2307/283568]. | DOI 10.2307/283568
[28] Çevik, N., & Bulut, S. (2022). Myra'nın Limanı Andriake: Yeni Veriler Işığında Değerlendirmeler. TARE: Türk Arkeoloji ve Kültürel Miras Enstitüsü Dergisi, 2, 7–74.
[29] Chankowski, V. (2023). Parasites of the God: Accountants, Financiers and Traders on Hellenistic Delos (BEFAR 409). Athens: École française d'Athènes. | DOI 10.4000/books.efa.16192
[30] Chiai, G. F. (2010). Zeus Bronton und der Totenkult im kaiserzeitlichen Phrygien. In J. Rüpke, & J. Scheid (Eds.), Bestattungsrituale und Totenkult in der römischen Kaiserzeit (pp. 135–156). Stuttgart: Franz Steiner Verlag. | DOI 10.3917/arch.121.0185l
[31] Chiai, G. F. (2020). Le culte de Zeus Brontôn: l'espace et la morphologie du dieu de l'orage dans la Phrygie d'époque romaine. Archiv für Religionsgeschichte, 21–22(1), 247–277. | DOI 10.1515/arege-2020-0013
[32] Christodoulou, P. (2015). Sarapis, Isis and the Emperor. In A. Nikoloska, & S. Müskens (Eds.), Romanising Oriental Gods? Religious transformations in the Balkan provinces in the Roman period. New finds and novel perspectives. Proceedings of the International Symposium Skopje, 18–21 September 2013 (pp. 167–211). Skopje: Macedonian Academy of Sciences.
[33] Coarelli, F. (2019). Tessalonica, Segni e il culto isiaco. ASAtene, 97, 216–220.
[34] Collar, A., & Kristensen, T. M. (Eds.). (2020). Pilgrimage and Economy in the Ancient Mediterranean. Leiden: Brill.
[35] Debord, P. (1982). Aspects sociaux et économiques de la vie religieuse dans l'Anatolie gréco-romaine (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 88). Leiden: Brill. | DOI 10.1163/9789004296459_031
[36] Dignas, B. (2002). Economy of the Sacred in Hellenistic and Roman Asia Minor. Oxford: Oxford University Press.
[37] Doğan, Y. (2016). Sezgin Köksal Koleksiyonu'ndan Apameia Myrleia'ya (Mudanya) Ait Yeni Yazıtlar. PHILIA, Suppl. 1, 269–277.
[38] Dunand, F. (1973). Le culte d'Isis dans le bassin oriental de la Méditerranée. Leiden: Brill.
[39] Eckhardt, B. (2023). The Young, the Old and the Blessed: Corporate Bodies and Elite Reproduction in Roman Asia Minor. C&M, 72, 329–373. | DOI 10.7146/classicaetmediaevalia.v72i.142767
[40] Fabiani, R. (2003). Considerazioni sugli eretai di Iasos. Bollettino dell'associazione Iasos di Caria, 9, 15–17.
[41] Findley, A. (2015). Egyptian Art and the Imperial Cult at the Red Hall in Pergamon. IstMitt, 65, 185–205.
[42] Gasparro, G. S. (2018). Identités religieuses isiaques: pour la définition d'une catégorie historico-religieuse. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 74–107). Leiden: Brill. | DOI 10.1163/9789004381346_004
[43] Giannakopoulos, N. (2016). Groups and Associations in Bithynia and Pontus: Interaction with prominent Statesmen and provincial Governors. PHILIA, Suppl. 1, 364–387.
[44] Grac, N. L. (1987). Ein neu entdecktes Fresko aus hellenistischer Zeit in Nymphaion bei Kertsch. In L. K. Galanina, & H. Franke (Eds.), Skythika. Vorträge zur Entstehung des skytho-iranischen Tierstils und zu Denkmälern des Bosporanischen Reichs anlässlich einer Ausstellung der Leningrader Ermitage in München 1984 (Abhandlungen der Philosophisch-historischen Klasse, Neue Folge 98; pp. 87–95). Berlin: Verlag der Bayerischen Akademie der Wissenschafte.
[45] Hemelrijk, E. A. (2004). City Patronesses in the Roman Empire. Historia, 53(2), 209–245.
[46] Heyob, S. K. (1975). The Cult of Isis Among Women in the Graeco-Roman World. Leiden: Brill.
[47] Houston, G. W. (1987). Lucian's Navigium and the Dimensions of the Isis. The American Journal of Philology, 108(3), 444–450 [https://doi.org/10.2307/294667]. | DOI 10.2307/294667
[48] Höghammar, K. (2023). Public Servants and Cult Officials: The Socio-Economic Standing and Activities of the Priests of Apollo and the Hieropoioi at Halasarna, Kos, c. 220–180 BC. In M. I. Stefanakis et al. (Eds.), Religion and Cult in the Dodecanese during the First Millennium BC: Proceedings of the International Archaeological Conference (pp. 63–72). Oxford: Archeopress Publishing. | DOI 10.2307/jj.15135921.14
[49] Hölbl, G. (1978). Zeugnisse ägyptischer Religionsvorstellungen für Ephesus (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 73). Leiden: Brill.
[50] Horster, M. (2012). Cults of Dionysos: Economic Aspects. In R. Schlesier (Ed.), A Different God?: Dionysos and Ancient Polytheism (pp. 61–84). Berlin – Boston: De Gruyter. | DOI 10.1515/9783110222357.61
[51] Houston, G. W. (1987). Lucian's Navigium and the Dimensions of the Isis. AJP, 108(3), 444–450 [https://doi.org/10.2307/294667].
[52] Humpries, M. (1998). Trading gods in northern Italy. In H. Parkins, & C. Smith (Eds.), Trade, Traders and the Ancient City (pp. 203–224). London: Routledge.
[53] Idil, V. (1989). Aiolya'da Kyme Antik Kentinde Yapılan Yeni Kazılar. Belleten, 53(207–208), 505–524 [https://doi.org/10.37879/belleten.1989.505]. | DOI 10.37879/belleten.1989.505
[54] Köster, H. (1999). Associations of the Egyptian cult in Asia Minor. In P. Scherrer, H. Täuber, & H. Thür (Eds.), Steine und Wege. Festschrift für Dieter Knibbe zum 65. Geburtstag (pp. 315–318). Wien: Österreichisches Archäologisches Institut.
[55] Leschhorn, W. (2005). Ägyptische Gottheiten auf griechischen Münzen im nördlichen Kleinasien. NZ, 113–114, 203–216.
[56] Linders, P. T., & Alroth, B. (Eds). (1992). Economics of Cult in the Ancient Greek World. Proceedings of the Uppsala Symposium, 1990 (Boreas: Uppsala Studies in Ancient Mediterranean and Near Eastern Civilizations 21). Uppsala: S. Academiae Ubsaliensis. | DOI 10.1017/s0009840x00289804
[57] Lionel, C. (1950). The Isis and Her Voyage. Transactions and Proceedings of the American Philological Association, 81, 43–56 [https://doi.org/10.2307/283568]. | DOI 10.2307/283568
[58] Lipka, M. (2009). Roman Gods: A Conceptual Approach (Religions in the Graeco-Roman World 167). Boston – Leiden: Brill.
[59] Magie, D. (1953). Egyptian Deities in Asia Minor in Inscriptions and on Coins. AJA, 57(3), 163–187 [https://doi.org/10.2307/500057]. | DOI 10.2307/500057
[60] Malaise, M., & Veymiers, R. (2018). Les dévotes isiaques et les atours de leur déesse. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 470–508). Leiden: Brill. | DOI 10.1163/9789004381346_018
[61] Marcellesi, M.-C., & Pont, A.-V. (Eds.). (2022). Religions et fiscalité dans le monde méditerranéen de l'Antiquité à nos jours (Religions dans l'histoire). Paris: Sorbonne Université Presses. | DOI 10.4000/1491x
[62] Marek, C. (1993). Stadt Ära und Territorium in Pontus-Bithynia und Nord-Galatia. Tübingen: Ernst Wasmuth Verlag. | DOI 10.2307/300921
[63] Meadows, A. (2013). Two 'Double' Dedications at Ephesus and the Beginning of Ptolemaic Control of Ionia'. Gephyra, 10, 1–12.
[64] Merkelbach, R. (1962). Roman und Mysterium in der Antike. Munich: C. H. Beck.
[65] Migeotte, L. (2009). Economy of the Greek Cities: From the Archaic Period to the Early Roman Empire. Berkeley – Los Angeles: California University Press.
[66] Migeotte, L. (2014). Les Finances Des Cites Grecques: Aux Periodes Classique Et Hellenistique: 8 (Epigraphica). Paris: Les Belles Lettres. | DOI 10.1515/hzhz-2017-1387
[67] Mosiejczyk, J. (2015). Grain trade and diffusion of religious ideas of the Ptolemaic Egypt: a few observations of the cult of Serapis in the Black Sea basin. Tibiscum. Serie nouă, 5, 177–187.
[68] Paarmann, B. (2013). Sarapis: Ein Gott zwischen griechischer und ägyptischer Religion. 2. The Ptolemaic Sarapis-cult and its Founding Myths. In N. Zenzen, T. Hölscher, & K. Trampedach (Eds.), Aneignung und Abgrenzung: Wechselnde Perspektiven auf die Antithese von "Ost" und "West" in der griechischen Antike (pp. 255–291). Heidelberg: Verlag Antike. | DOI 10.1515/hzhz-2016-0103
[69] Pakkanen, P. (2011). Is it possible to believe in a syncretistic god? A discussion on conceptual and contextual aspects of Hellenistic syncretism. OpAthRom, 4, 125–141 [https://doi.org/10.30549/opathrom-04-06]. | DOI 10.30549/opathrom-04-06
[70] Petzold, K. (2019). Die großen Taten der kleinen Leute im Alten Rom. Stuttgart: Franz Steiner Verlag. | DOI 10.25162/9783515122443
[71] Pfeiffer, S. (2018). Comments on the Egyptian Background of the Priests' Procession during the Navigium Isidis. In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 672–689). Leiden: Brill. | DOI 10.1163/9789004381346_027
[72] Podvin, J.-L. (2011). Luminaire et cultes isiaques (Monographies Instrumentum 38). Montagnac: Editions Monique Mergoil.
[73] Pont, A. V. (2016). Élites civiques et propriété foncière: les effets de l'intégration à l'empire sur une cité grecque moyenne, à partir de l'exemple d'Iasos. In F. Lerouxel, & A.-V. Pont (Eds.), Propriétaires et citoyens dans l'Orient romain (Scripta Antiqua, 84; pp. 233–260). Bordeaux: Ausonius Éditions.
[74] Pugliese-Carratelli, G. (1993). Epigrafi onorarie di Iasos in Caria. RendLinc, 9(4), 261–269.
[75] Quack, J. F. (2018). What is a Priest of Ēse, of Wusa, and of Isis in the Egyptian and Nubian World? In V. Gasparini, & R. Veymiers (Eds.), Individuals and Materials in the Greco-Roman Cults of Isis (Religions in the Graeco-Roman World 187; pp. 108–126). Leiden: Brill. | DOI 10.1163/9789004381346_005
[76] Rüpke, J. (2023). What Did Religion Cost in Ancient Rome? In A. Wilson, N. Ray, & A. Trentacoste (Eds.), The Economy of Roman Religion (pp. 30–49). Oxford: Oxford University Press. | DOI 10.1093/oso/9780192883537.003.0002
[77] Robert, L. (1955). Dédicaces aux divinités égyptiennes. Hellenica, 10, 361–375.
[78] Salditt-Trappmann, R. (1970). Tempel der ägyptischen Götter in Griechenland und an der Westküste Kleinasiens (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 15). Leiden: Brill. | DOI 10.1163/9789004294776
[79] Schachter, A., & Beck, H. (2016). Boiotia in Antiquity: Selected Papers. Cambridge: Cambridge University Press.
[80] Schulz, T. (2019). The So-called Serapeion in Ephesos: First Results of the Building Research. In D. Schowalter et al. (Eds.), Religion in Ephesos Reconsidered (Novum Testamentum, Supplements 177; pp. 41–61). Leiden: Brill [https://doi.org/10.1163/9789004401136_004]. | DOI 10.1163/9789004401136_004
[81] Seabright, P. (2024). The Divine Economy: How Religions Compete for Wealth, Power, and People. New Jersey: Princeton.
[82] Sirks, B. (2006). The Food Distributions in Rome and Constantinople: Imperial power and continuity. In A. Kolb (Ed.), Herrschaftsstrukturen und Herrschaftspraxis: Konzepte, Prinzipien und Strategien der Administration im römischen Kaiserreich (pp. 35–44). Berlin: Akademie Verlag. | DOI 10.1524/9783050084770.35
[83] Sokolowski, F. (1955). Lois sacrées de l'Asie Mineure. Paris: École française d'Athènes.
[84] Sokolowski, F. (1974). Propagation of the Cult of Sarapis and Isis in Greece. GRBS, 15, 441–448.
[85] Stambaugh, J. E. (1972). Sarapis under the Early Ptolemies (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 25). Leiden: Brill. | DOI 10.1017/s0009840x00247689
[86] Stauber, J. (2022). Repertorium der griechischen und lateinischen Inschriften aus Mysien II (Ergänzungsbände zu den Tituli Asiae Minoris, 30). Wien: Österreichische Akademie der Wissenschaften. | DOI 10.1553/978oeaw87202
[87] Stavrianopoulou, E. (2009). Norms of Public Behaviour towards Greek Priests: Some Insights from the Leges Sacrae. In P. Brulé (Ed.), La Norme En matière Religieuse En Grèce Ancienne (pp. 213–229). Liege: CIERGA [https://doi.org/10.4000/books.pulg.569]. | DOI 10.4000/books.pulg.569
[88] Strootman, R. (2020). The Ptolemaic Sea Empire. In R. Strootman (Ed.), Empires of the Sea: Maritime Power Networks in World History (pp. 113–152). Leiden: Brill. | DOI 10.1163/9789004407671_006
[89] Tomorad, M. (2005). Egyptian Cults in Major Roman Fleets. Illyrica Antiqua, ob honorem Duje Rendić-Miočević, 441–450.
[90] Vermaseren, M. J. (1963). Mithras, the Secret God (transl. by Therese and Vincent Megaw). New York: Barnes&Noble.
[91] Vidman, L. (1966). Nauarchos im Isiskult. Listy filologické, 89, 270–277.
[92] Vidman, L. (1969). Sylloge inscriptionum religionis Isiacae et Sarapiacae (SIRIS). Berlin: De Gruyter. | DOI 10.1515/9783110860849
[93] Vidman, L. (1970). Isis und Serapis bei den Griechen und Romern. Berlin: De Gruyter.
[94] Vieilleville, C. (2014). L' Isis des romanciers grecs et latins: une extravagance égyptienne? In P.-A. Deproost (Ed.), Extravagances: écarts et normes dans les textes grecs et latins: actes du colloque de Louvain-la-Neuve (16-17 mai 2013) (pp. 193–210). Paris: Harmattan. | DOI 10.4000/pallas.13946
[95] Walter, J. (1995). Egyptian Religions in Ephesos. In H. Koester (Ed.), Ephesos: Metropolis of Asia (pp. 281–310). Valley Forge, Pennsylvania: Trinity Press.
[96] Wild. R. A. (1981). Water in the Cultic Worship of Isis and Sarapis (Etudes préliminaires aux religions orientales dans l'Empire romain (ÉPRO) 87). Leiden: Brill.
[97] Wörrle, M. (2021). Epigraphische Forschungen Zur Geschichte Lykiens XIII: Die Weinbergstiftung Eines ptolemäischen Burgkommandanten Von Limyra. Chiron, 51, 211–256 [https://doi:10.34780/fb6v-i2u3]. | DOI 10.1515/9783110742770-007