By Karen Lee Edwards
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Extra info for Captive Gods: Romans and Athenian Religion from 229 B.C. to the Age of Augustus (PhD UVA)
7-8). On evocatio, see Latte 1960, 125, ; Dumezil 1970, 424-431; Le Gall 1976. , when that city was taken by P. Servilius Vatia. The text reads: Seroilius C(aii) j(ilius) imperator, I hostibus victeis, lsaura vetere I capta, captiveis venum dateis, sei deus seive deast, quoius in I tutela oppidum vetus lsaura I fuit, [... ] vohlm solvit. Before the discovery of this inscription the only two instances of evocatio known were those treated by Livy and Macrobius, the sieges of Veii and Carthage. 311 Le Gall (1976, 523-524) argues that the block on which the Cilician inscription is carved originally belonged to the superstructure of a temple, and deduces that the votum mentioned in the text involved reinstalling the tutelary god or goddess of the city in this new local temple.
The latest inscription which speaks of "Romans living on Delos" dates to 54/53, and by the time Vergil wrote about the visit of Aeneas and his Trojan refugees to the Delian templa dei saxo ... 13 The ethnic diversity of the inhabitants of Delos naturally had repercussions for the religious life of the island. Many traditional Greek cults, such as those of Hera and Leto, were gradually abandoned in favor of cults more in keeping with the new cosmopolitan atmosphere on the island (such as those of the Egyptian gods).
The magnificent objects brought to Rome by Marcellus were the object of great admiration - an admiration that certainly created a desire, and thus a market, for more such imports. This background should be kept in mind when we consider the removal of sacred objects from the Greek mainland. '" Plut. Marc. 3. 5 Plut. Marc. JV. JV. JV CxYOIJEVC&lV ev avTlj Kai 28 4. 46 By the time of Paullus' visit, Athens was beginning to recover from the difficulties that characterized her history for much of the Hellenistic period.