Le commerce des esclaves syriens (143–88 av. J.‑C.)

La question du commerce d’esclaves originaires de la Méditerranée orientale s’est trouvée au centre d’un débat archéologique à propos de l’identification des monuments prouvant le commerce d’esclaves vers l’Italie. Délos hellénistique, entre 146 et 88 av. J.‑C., devint le symbole d’une très élégante société cosmopolite de marchands et de banquiers, sans qu’on examine la nature de leurs activités. Les guerres internes au royaume séleucide en Syrie à partir de 143, l’explosion de la piraterie cilicienne et la diffusion du brigandage furent l’occasion de leur richesse. Dans cet article, on essaie de mettre fin à l’invisibilité supposée du commerce d’esclaves venus de Syrie, en répertoriant les routes, ports et voies maritimes principaux, les peuples impliqués depuis la recherche de la main-d’œuvre jusqu’à son transport légal à partir des ports de Syrie jusqu’à Délos. Les « camps de concentration » de Néa Paphos, d’où la flotte ptolémaïque contrôlait l’espace maritime entre Alexandrie et l’Égée, peuvent définitivement être considérés comme une étape intermédiaire à Chypre pour des milliers d’êtres humains sans défense.The question of the commerce of slaves originating from the Eastern Mediterranean has been at the centre of an archaeological debate concerning the identification of buildings aiming to prove slave trade towards Italy. Hellenistic Delos (146-88 bc) became the symbol of a very fine cosmopolitan society of merchants and bankers, without examining the purpose of their activities. The conflagration of the Seleucid kingdom in Syria soon after 143 bc, the burst of Cilician piracy and wide-spread banditry were opportunities to their enrichment. In this paper I have tried to refute the supposed “invisibility” of slave trade from Syria through the reconstruction of main roads, harbours, and maritime routes involving people of the Middle East, from the first stage of finding the labour-force up to the legal transportation of the human merchandise from the harbours of Syria to Delos. “Concentration camps” at Nea Paphos, from where the Ptolemaic fleet controlled the waters between Alexandria and the Aegean, may definitely prove an intermediate stage for thousands of unprotected human beings in Cyprus.تعد مسألة تجارة الرقيق ذوي الأصول الشرق متوسطية في صلب النقاش الأثري حول تحديد هوية الأوابد الأثرية التي تثبت تجارة الرقيق نحو إيطاليا. وبين عامي ١٤٦ و ٨٨ أصبحت ديلوس الهيلينستية رمزاً لمجتمع راقٍ مُتَعدِّد الأجناس من التجار والمصرفيين، دون أن يتفحص أحد طبيعة أنشطتهم. كانت الحروب الداخلية في المملكة السلوقية في سوريا انطلاقاً من العام ١٤٣، وانفجار القرصنة في كيليكيا، وانتشار أعمال السطو، جميعها فرصة لإثرائهم. نحاول في هذا المقال وضع حد لعدم الوضوح المفترض لتجارة الرقيق القادمين من سوريا، من خلال تحديد الطرق، والموانئ، والطرق البحرية الرئيسية، والشعوب المتورطة، من البحث عن اليد العاملة حتى نقلها القانوني من موانئ سوريا إلى ديلوس. يمكن اعتبار "معسكرات الاعتقال" في نيا بافوس، والتي منها كان الأسطول البطلمي يسيطر على الحيز البحري بين الإسكندرية وبحر إيجة، قطعياً كمحطة وسيطة في قبرص لآلاف من البشر العزّ

La grotte d’Adonis à Afka au Liban et l’ensemble « grotte-aire sacrificielle » sur l’acropole d’Amathonte à Chypre

There is the conviction that the cradle of the lover’s couple Aphrodite and Adonis was to be placed at Byblos, both in the city and at the springs of the river Nahr Ibrahim – Adonis, where the late tradition locates the «tomb of Adonis » in the cave of Afka or the place of the hierogamia of Aphrodite with Adonis. However, the Latin authors insist on Adonis and Aphrodite being in the sanctuaries of Cyprus. We can state that the Cypriot identity of Adonis goes back to the Ptolemaic era. We have two mythological nuclei in two distinct geographical areas that require the verification through the archaeological evidence. Two testimonia claim that the cult of Adonis was a proper feature of the sanctuary of Aphrodite at Amathus, where he might have had the priority. His presence is hinted at by the main testimonium on the cults on the acropolis of Amathus : Ovidius mentions in the Metamorphoses an altar of Juppiter Hospes, «at the entry of the householdings » of the Amathusians, called Cerastes. Then he explains the aition of the sacred prostitution at Amathus, to be acknowledged on the destiny of the girls called Propetidae. Venus punished both the Cerastes for the human sacrifices, turning them into bulls, and the Propetidae for their impudence, transforming them into «rocks » . The Roman Temple of Aphrodite Amathusia (100 A. D.) does not have an altar. Instead, in the place of the altar there is an underground cavity with a chamber, with some twenty circular holes on the surface. This must be the «tomb of Adonis » beneath the «Gardens of Adonis», whereas the «fondation en équerre » must correspond to the precinct of Juppiter Hospes, perhaps «accompanied » in a yet undefined place by the Propetidae. Ovidius did not mention Adonis in that context. He closes the whole excursus with the love of Venus for Adonis, followed by his death and the mourning of Venus for him. Since the Propetidae, identified in the form of stelae chalcosmaragdae, are to be recognized at the entrance of the Gate North (Building 16 during the Ptolemaic era and Building 17 in Imperial Times), we may wonder whether there was a literary cognition of a double archaeological structure or simply a topographical fusion, reproduced by the three complementary testimonia.Mavrojannis Theodoros. La grotte d’Adonis à Afka au Liban et l’ensemble « grotte-aire sacrificielle » sur l’acropole d’Amathonte à Chypre. In: Cahiers du Centre d'Etudes Chypriotes. Volume 45, 2015. Hommage à Jacqueline Karageorghis. pp. 119-138

Rébellions d'esclaves et réactions politiques de 137 à 101 av. J.-C.

Mavrojannis Theodoros. Rébellions d'esclaves et réactions politiques de 137 à 101 av. J.-C.. In: Fear of Slaves - Fear of Enslavement in the Ancient Mediterranean (Discourse, representations, practices). Rethymnon 4-7 november 2004. Besançon : Presses Universitaires de Franche-Comté, 2007. pp. 423-434. (Actes des colloques du Groupe de recherche sur l'esclavage dans l'antiquité, 29

L'aedicula dei Lares Compitales nel Compitum degli Hermaistai à Delo

Αντικείμενο της παρούσας μελέτης είναι η ταύτιση του οικοδομήματος γνωστότερου με το όνομα «naïsque ionique», που βρίσκεται στην βόρεια πλευρά της επονομαζόμενης Αγοράς των Ερμαϊστών ή Αγοράς των Κομπεταλιαστών. Ο αρχιτεκτονικός τύπος της μνημειακής κόγχης, ομοιά- ζων με πρόσοψη ναού, η παρουσία στο σηκό δύο μικρών βάσεων ιδίων διαστάσεων, καθώς επίσης η τοποθέτηση του ναίσκου σε θέση προπύλαιας λατρείας στο συγκεκριμένο αυτό χώρο, όπου συγκλίνουν τουλάχιστον τέσσερις οδοί, αποτελούν στοιχεία που εμφανίζουν ομοιότητες με ανάλογες μνημειακές και χωροταξικές διαρρυθμίσεις στη Ρώμη και μας επιτρέπουν να αναγνωρίσουμε στο ναίσκο της Δήλου μια λατινική aedicula, αφιερωμένη από τους Ερμαϊστές - Mercuriales στους προστάτες θεούς των σταυροδρομιών (compila), τους απεικονιζόμενους ως δίδυμους αδελφούς Lares Compilâtes. Στη συνέχεια εκθέτονται σκέψεις και υποθέσεις σχετικά με τη νομική φύση, τη δομή και τη λειτουργία των collegia και των magistri στη Δήλο.The object of the present study is the identification of the building called by R. Val- lois an "Ionic naiskos", located on the north side of the so-called "Agora of the Her- maists" or "Agora of the Competialists". The architectural typology of the little temple, the presence in it of two small bases, similar to each other, and lastly its "propylaea" location within the area of the "Agora", marked by the convergence of at least four streets, have exact parallels in specific topographical contexts in the Roman world, which enable it to be identified as an aedicula dedicated by the Hermaistai to the tutelary deities of the crossroads (compila) and the entrances, the twin Lares Compitales. This solution forms the basis for some reflections and working hypothèses on the juridical nature and function of the collegia and their magistri at Delos.Oggetto del presente studio è l'identificazione de l'edificio denominato da R. Vallois «naïsque ionique», situato sul lato nord della cosiddetta «Agora des Hermaistes» ο «Agora des Compétaliastes». La tipologia architettonica del tempietto, la presenza nella cella di due piccole basi, simili fra loro, e infine la sua collocazione «propilea» all'interno dello spazio dell'« Agora», caratterizzata dal convergere di almeno quattro strade, hanno confronti precisi in determinati contesti topografici del mondo romano, che ci permettono di riconoscere in esso un' aedicula dedicata dagli Hermaistài alle divinità protettrici dei crocicchi (compila) e degli ingressi, i gemelli Lares Compitales. A partire da questa solu- zione si espongono alcune riflessioni e ipotesi di lavoro sulla natura giuridica e sul funzionamento dei collegia e dei loro magisiri a Delo.Mavrojannis Theodoros. L'aedicula dei Lares Compitales nel Compitum degli Hermaistai à Delo. In: Bulletin de correspondance hellénique. Volume 119, livraison 1, 1995. pp. 89-123