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The shortest miles, part two: The Run.

A while back I blogged an article on buying some roman armour (see here) and I was itching to give it a try out. The problem is that it’s not exactly something you can just throw on and wander out in. Luckily then the Heroes Run came along and I blogged another piece concerning my preparations for it . Well, that happened at the weekend and though I am still a bit sore here are my thoughts and experiences on wearing a full set of legionary armour for 5km.

Ready but far from steady

Putting armour on is quite a feat to start off with, when I bought it I was told to bend it around to make it a bit more pliable. Instead I looked at it a lot and wore it occasionally (mainly when eating Pass the Garum’s roman dishes). The increase in wearing it did bear fruit and on the day the armour fitted on more easily than expected. A good start.

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ancientpeoples: Roman Bathroom Habits The Romans were not shy when it came to doing their “business”. Something that we today regard as an act that demands a certain level of privacy, in ancient Rome, bathroom habits were much more open and, to a great extent, totally lacking in privacy. In a city of over one-million people, ninety-five percent of them did not have access to a private bathroom. Only wealthy Romans could afford the luxury of having a private bathroom by tapping directly into the public aqueducts, which brought running water into their homes. However, for the majority of Romans lacking their own bathroom, there were two options available. The first option was to go in any ordinary pot that you kept in your home or place of business; moreover, in the city of Rome itself, large urinal pots stood at several street corners. These “piss pots” actually had a very significant role in everyday life. The pots were collected by fullers because the urine functioned as an ancient form of bleach. Stale urine, known as wash, was a source of ammonium salts and assisted in cleansing and whitening cloth; urine made your whites white! In addition, tanners soaked animal skins in urine in order to remove hair fibers before tanning. Oddly enough these pots were eventually taxed by the emperor Vespasian which resulted in the piss pots being nicknamed after him. Flying waste was also a very common problem in Ancient Rome. Ancient writers mention anecdotes involving citizens emptying their pots from third or fourth-story windows on to whoever was walking in the street. There were laws enacted solely for the purpose of protecting those who had been hit by flying waste, “Damages to be paid by throwers of waste into the street if the person hit was injured, no damages paid for clothing or if hit outside of daylight hours.” Nevertheless, the simplest way of disposing of your waste was to throw it into the street, because the streets of Rome were naturally angled towards the center allowing waste to roll into the gutters. Some Insulae,(multi-story apartment buildings), however, could be linked by gravity-fed pipes that led to a main cesspit. Farmers would collect “night-soil” from these cesspits in order to fertilize their fields. The second option available to the inhabitants of Rome was to head to a public bathroom. Ancient Roman public bathrooms were made out of long rows of massive stone with a hole cut into the stone every few feet. Located in front of the seating area is a channel or elongated basin where your sponge sticks are located. Sponge sticks you say, what the devil for? The Romans obviously did not use toilet paper, but used sponges soaked in water. You would grab a sponge attached to a stick and clean yourself, if you need more cleaning you could plunge the sponge stick back into the little stream and clean some more. Once you are finished with the sponge stick, you scrape the sponge against the side of the stone hole you are seated on and let it fall into the flowing water; quite a logical system reminiscent of modern day bidets. Underneath those Roman derrières flowed a system of plumbing that rivaled modern day cities like New York City. Constant running water flushes away the waste into an enormous sewage systems that runs under the streets of Rome, the Cloaca Maxima (Great Drain). This system is made possible by several aqueducts that flow into the city keeping it supplied with fresh flowing water. The Roman’s effective sewage system was not in place in order to combat the possibility of disease, but more so to combat smell; the role of impure water in causing disease seemed to be little understood by the Romans. In some ancient bathrooms there is space for one-hundred people at a time. The bathrooms are open to all genders and all ages, so imagine men, women, and children all standing or sitting, doing their business next to one another in an open space. People are discussing business or gossiping to one another while going to the bathroom. Since for most Romans privacy is a unheard of aspect of life, why would it be different in this situation? However, the public bathrooms are not only visited by the common citizen, the wealthy also frequent them. Every location in ancient Rome where large crowds gather is an opportunity for wealthy Romans to pander to their constituents. Most upper-class Romans were running for some sort of political office, so the public bathrooms were a great location for mingling with the Roman people. Therefore, if you wished to hear the local gossip, chat with a friend or stranger, or simply do your business, the public bathrooms are always a good choice. Roman bathroom habits were communal, lacking in privacy, and surprisingly efficient, and they also allowed one to say, “I had a lovely conversation with a few people while sitting on the toilet the other day.”
ancientpeoples: Roman Bathroom Habits The Romans were not shy when it came to doing their “business”. Something that we today regard as an act that demands a certain level of privacy, in ancient Rome, bathroom habits were much more open and, to a great extent, totally lacking in privacy. In a city of over one-million people, ninety-five percent of them did not have access to a private bathroom. Only wealthy Romans could afford the luxury of having a private bathroom by tapping directly into the public aqueducts, which brought running water into their homes. However, for the majority of Romans lacking their own bathroom, there were two options available. The first option was to go in any ordinary pot that you kept in your home or place of business; moreover, in the city of Rome itself, large urinal pots stood at several street corners. These “piss pots” actually had a very significant role in everyday life. The pots were collected by fullers because the urine functioned as an ancient form of bleach. Stale urine, known as wash, was a source of ammonium salts and assisted in cleansing and whitening cloth; urine made your whites white! In addition, tanners soaked animal skins in urine in order to remove hair fibers before tanning. Oddly enough these pots were eventually taxed by the emperor Vespasian which resulted in the piss pots being nicknamed after him. Flying waste was also a very common problem in Ancient Rome. Ancient writers mention anecdotes involving citizens emptying their pots from third or fourth-story windows on to whoever was walking in the street. There were laws enacted solely for the purpose of protecting those who had been hit by flying waste, “Damages to be paid by throwers of waste into the street if the person hit was injured, no damages paid for clothing or if hit outside of daylight hours.” Nevertheless, the simplest way of disposing of your waste was to throw it into the street, because the streets of Rome were naturally angled towards the center allowing waste to roll into the gutters. Some Insulae,(multi-story apartment buildings), however, could be linked by gravity-fed pipes that led to a main cesspit. Farmers would collect “night-soil” from these cesspits in order to fertilize their fields. The second option available to the inhabitants of Rome was to head to a public bathroom. Ancient Roman public bathrooms were made out of long rows of massive stone with a hole cut into the stone every few feet. Located in front of the seating area is a channel or elongated basin where your sponge sticks are located. Sponge sticks you say, what the devil for? The Romans obviously did not use toilet paper, but used sponges soaked in water. You would grab a sponge attached to a stick and clean yourself, if you need more cleaning you could plunge the sponge stick back into the little stream and clean some more. Once you are finished with the sponge stick, you scrape the sponge against the side of the stone hole you are seated on and let it fall into the flowing water; quite a logical system reminiscent of modern day bidets. Underneath those Roman derrières flowed a system of plumbing that rivaled modern day cities like New York City. Constant running water flushes away the waste into an enormous sewage systems that runs under the streets of Rome, the Cloaca Maxima (Great Drain). This system is made possible by several aqueducts that flow into the city keeping it supplied with fresh flowing water. The Roman’s effective sewage system was not in place in order to combat the possibility of disease, but more so to combat smell; the role of impure water in causing disease seemed to be little understood by the Romans. In some ancient bathrooms there is space for one-hundred people at a time. The bathrooms are open to all genders and all ages, so imagine men, women, and children all standing or sitting, doing their business next to one another in an open space. People are discussing business or gossiping to one another while going to the bathroom. Since for most Romans privacy is a unheard of aspect of life, why would it be different in this situation? However, the public bathrooms are not only visited by the common citizen, the wealthy also frequent them. Every location in ancient Rome where large crowds gather is an opportunity for wealthy Romans to pander to their constituents. Most upper-class Romans were running for some sort of political office, so the public bathrooms were a great location for mingling with the Roman people. Therefore, if you wished to hear the local gossip, chat with a friend or stranger, or simply do your business, the public bathrooms are always a good choice. Roman bathroom habits were communal, lacking in privacy, and surprisingly efficient, and they also allowed one to say, “I had a lovely conversation with a few people while sitting on the toilet the other day.”

ancientpeoples:

Roman Bathroom Habits

The Romans were not shy when it came to doing their “business”. Something that we today regard as an act that demands a certain level of privacy, in ancient Rome, bathroom habits were much more open and, to a great extent, totally lacking in privacy. In a city of over one-million people, ninety-five percent of them did not have access to a private bathroom. Only wealthy Romans could afford the luxury of having a private bathroom by tapping directly into the public aqueducts, which brought running water into their homes. However, for the majority of Romans lacking their own bathroom, there were two options available.

The first option was to go in any ordinary pot that you kept in your home or place of business; moreover, in the city of Rome itself, large urinal pots stood at several street corners. These “piss pots” actually had a very significant role in everyday life. The pots were collected by fullers because the urine functioned as an ancient form of bleach. Stale urine, known as wash, was a source of ammonium salts and assisted in cleansing and whitening cloth; urine made your whites white! In addition, tanners soaked animal skins in urine in order to remove hair fibers before tanning. Oddly enough these pots were eventually taxed by the emperor Vespasian which resulted in the piss pots being nicknamed after him. Flying waste was also a very common problem in Ancient Rome. Ancient writers mention anecdotes involving citizens emptying their pots from third or fourth-story windows on to whoever was walking in the street. There were laws enacted solely for the purpose of protecting those who had been hit by flying waste, “Damages to be paid by throwers of waste into the street if the person hit was injured, no damages paid for clothing or if hit outside of daylight hours.” Nevertheless, the simplest way of disposing of your waste was to throw it into the street, because the streets of Rome were naturally angled towards the center allowing waste to roll into the gutters. Some Insulae,(multi-story apartment buildings), however, could be linked by gravity-fed pipes that led to a main cesspit. Farmers would collect “night-soil” from these cesspits in order to fertilize their fields.

The second option available to the inhabitants of Rome was to head to a public bathroom. Ancient Roman public bathrooms were made out of long rows of massive stone with a hole cut into the stone every few feet. Located in front of the seating area is a channel or elongated basin where your sponge sticks are located. Sponge sticks you say, what the devil for? The Romans obviously did not use toilet paper, but used sponges soaked in water. You would grab a sponge attached to a stick and clean yourself, if you need more cleaning you could plunge the sponge stick back into the little stream and clean some more. Once you are finished with the sponge stick, you scrape the sponge against the side of the stone hole you are seated on and let it fall into the flowing water; quite a logical system reminiscent of modern day bidets. Underneath those Roman derrières flowed a system of plumbing that rivaled modern day cities like New York City. Constant running water flushes away the waste into an enormous sewage systems that runs under the streets of Rome, the Cloaca Maxima (Great Drain). This system is made possible by several aqueducts that flow into the city keeping it supplied with fresh flowing water. The Roman’s effective sewage system was not in place in order to combat the possibility of disease, but more so to combat smell; the role of impure water in causing disease seemed to be little understood by the Romans.

In some ancient bathrooms there is space for one-hundred people at a time. The bathrooms are open to all genders and all ages, so imagine men, women, and children all standing or sitting, doing their business next to one another in an open space. People are discussing business or gossiping to one another while going to the bathroom. Since for most Romans privacy is a unheard of aspect of life, why would it be different in this situation? However, the public bathrooms are not only visited by the common citizen, the wealthy also frequent them. Every location in ancient Rome where large crowds gather is an opportunity for wealthy Romans to pander to their constituents. Most upper-class Romans were running for some sort of political office, so the public bathrooms were a great location for mingling with the Roman people. Therefore, if you wished to hear the local gossip, chat with a friend or stranger, or simply do your business, the public bathrooms are always a good choice. Roman bathroom habits were communal, lacking in privacy, and surprisingly efficient, and they also allowed one to say, “I had a lovely conversation with a few people while sitting on the toilet the other day.”

A lobster-claw shaped Greek vase. Wonderfully bizarre! ancientpeoples: Terracotta Vase in the Form of a Lobster Claw ca. 460 BC Greek, Classical Because so many aspects of Greek life depended on the sea, a vase in the shape of a lobster claw is not surprising. It is, however, exceptional and may be a variant of the askos—a bag-shaped oil container provided with a vertical mouth and strap handle. The Dionysiac iconography of the lobster claw suggests that it was a novelty item used at symposia (drinking parties). Source: Metropolitan Museum of Art
A lobster-claw shaped Greek vase. Wonderfully bizarre! ancientpeoples: Terracotta Vase in the Form of a Lobster Claw ca. 460 BC Greek, Classical Because so many aspects of Greek life depended on the sea, a vase in the shape of a lobster claw is not surprising. It is, however, exceptional and may be a variant of the askos—a bag-shaped oil container provided with a vertical mouth and strap handle. The Dionysiac iconography of the lobster claw suggests that it was a novelty item used at symposia (drinking parties). Source: Metropolitan Museum of Art

A lobster-claw shaped Greek vase. Wonderfully bizarre!

ancientpeoples:

Terracotta Vase in the Form of a Lobster Claw

ca. 460 BC

Greek, Classical

Because so many aspects of Greek life depended on the sea, a vase in the shape of a lobster claw is not surprising. It is, however, exceptional and may be a variant of the askos—a bag-shaped oil container provided with a vertical mouth and strap handle. The Dionysiac iconography of the lobster claw suggests that it was a novelty item used at symposia (drinking parties).

Source: Metropolitan Museum of Art

This tombstone comes from Carnuntum, the most important archaeological site in Austria. Surmounted by a triangular pediment with a rosette, the high rectangular stele bears the inscription: T(itus) Calidius / P(ublii filius) Cam(ilia) Sever(us) / eq(ues) item optio / decur(io) coh(ortis) I Alpin(orum) / item leg(ionis) XV Apoll(inaris) / annor(um) LVIII stip(endiorum) XXXIII / h(ic) s(itus) e(st) / Q(uintus) Calidius fratri / posuit, which in translation says: “Titus Calidius Severus, son of Publius, from the tribe of Camilia, horseman, then optio and finally decurio of the Cohors I Alpinorum, then centurio of the Legio XV Apollinaris, 58 years old, 34 years of service, lies buried here. Quintus Calidius erected this tombstone to his brother.” Titus Calidius came from Italy, as we know from his tribe (tribus), his district fortaxation and military service. According to the inscription, he began his military career in a unit of auxiliary troops, the Cohors I Alpinorum, where he was first a horseman (eques), serving later as a subaltern of the rank of an optio and a decurio. Finally he became a centurion of the 15th Legion, which with some interruptions was stationed in Carnuntum from 39/40 to 114 AD. The two panels of the lower half of the tombstone depict the equipment of a centurion, the commander of the 80 to 100 soldiers who made up a centuria. On the upper of the two panels is a shirt of scale armour (lorica squamata) on the left, in the middle a staff (vitis) as the insignia of the centurion’s rank, and at the right a helmet with earpieces and a transverse crest as well as greaves (ocreae). In the lower panel, a groom is holding the officer’s saddled horse by the reins. 71-80 A.D., found in Carnuntum (Bad Deutsch Altenburg, Austria)Kunsthistorisches Museum, Wien
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This tombstone comes from Carnuntum, the most important archaeological site in Austria. Surmounted by a triangular pediment with a rosette, the high rectangular stele bears the inscription: T(itus) Calidius / P(ublii filius) Cam(ilia) Sever(us) / eq(ues) item optio / decur(io) coh(ortis) I Alpin(orum) / item leg(ionis) XV Apoll(inaris) / annor(um) LVIII stip(endiorum) XXXIII / h(ic) s(itus) e(st) / Q(uintus) Calidius fratri / posuit, which in translation says: “Titus Calidius Severus, son of Publius, from the tribe of Camilia, horseman, then optio and finally decurio of the Cohors I Alpinorum, then centurio of the Legio XV Apollinaris, 58 years old, 34 years of service, lies buried here. Quintus Calidius erected this tombstone to his brother.” 

Titus Calidius came from Italy, as we know from his tribe (tribus), his district fortaxation and military service. According to the inscription, he began his military career in a unit of auxiliary troops, the Cohors I Alpinorum, where he was first a horseman (eques), serving later as a subaltern of the rank of an optio and a decurio. Finally he became a centurion of the 15th Legion, which with some interruptions was stationed in Carnuntum from 39/40 to 114 AD. The two panels of the lower half of the tombstone depict the equipment of a centurion, the commander of the 80 to 100 soldiers who made up a centuria. On the upper of the two panels is a shirt of scale armour (lorica squamata) on the left, in the middle a staff (vitis) as the insignia of the centurion’s rank, and at the right a helmet with earpieces and a transverse crest as well as greaves (ocreae). In the lower panel, a groom is holding the officer’s saddled horse by the reins. 

71-80 A.D., found in Carnuntum (Bad Deutsch Altenburg, Austria)

Kunsthistorisches Museum, Wien

hellenic-macedonia: The Pella curse tablet (Greek katadesmos): from Prof. Radcliffe G. Edmonds III, Bryn Mawr College. The Pella katadesmos. The Pella curse tablet is a text written in a distinct Doric Greek idiom, found in Pella, the ancient capital of Macedon, in 1986.[1] Ιt contains a curse or magic spell (Greek: κατάδεσμος, katadesmos) inscribed on a lead scroll, dating to first half of the 4th century BC (circa 375–350 BC). It was published in the Hellenic Dialectology Journal in 1993. It is one of four texts[2] found until today that might represent a local dialectal form of ancient Greek in Macedonia, all of them identifiable as Doric. These confirm that a Doric Greek dialect was spoken in Macedonia, as was previously expected from the West Greek forms of names found in Macedonia. As a result, the Pella curse tablet has been forwarded as an argument that the Ancient Macedonian language was a dialect of North-Western Greek, part of the Doric dialects.[3] Greek 1. [ΘΕΤΙ]ΜΑΣ ΚΑΙ ΔΙΟΝΥΣΟΦΩΝΤΟΣ ΤΟ ΤΕΛΟΣ ΚΑΙ ΤΟΝ ΓΑΜΟΝ ΚΑΤΑΓΡΑΦΩ ΚΑΙ ΤΑΝ ΑΛΛΑΝ ΠΑΣΑΝ ΓΥ-2. [ΝΑΙΚ]ΩΝ ΚΑΙ ΧΗΡΑΝ ΚΑΙ ΠΑΡΘΕΝΩΝ ΜΑΛΙΣΤΑ ΔΕ ΘΕΤΙΜΑΣ ΚΑΙ ΠΑΡΚΑΤΤΙΘΕΜΑΙ ΜΑΚΡΩΝΙ ΚΑΙ3. [ΤΟΙΣ] ΔΑΙΜΟΣΙ ΚΑΙ ΟΠΟΚΑ ΕΓΩ ΤΑΥΤΑ ΔΙΕΛΕΞΑΙΜΙ ΚΑΙ ΑΝΑΓΝΟΙΗΝ ΠΑΛΕΙΝ ΑΝΟΡΟΞΑΣΑ4. [ΤΟΚΑ] ΓΑΜΑΙ ΔΙΟΝΥΣΟΦΩΝΤΑ ΠΡΟΤΕΡΟΝ ΔΕ ΜΗ ΜΗ ΓΑΡ ΛΑΒΟΙ ΑΛΛΑΝ ΓΥΝΑΙΚΑ ΑΛΛ᾽ Η ΕΜΕ5. [ΕΜΕ Δ]Ε ΣΥΝΚΑΤΑΓΗΡΑΣΑΙ ΔΙΟΝΥΣΟΦΩΝΤΙ ΚΑΙ ΜΗΔΕΜΙΑΝ ΑΛΛΑΝ ΙΚΕΤΙΣ ΥΜΩΝ ΓΙΝΟ-6. [ΜΑΙ ΦΙΛ]ΑΝ ΟΙΚΤΙΡΕΤΕ ΔΑΙΜΟΝΕΣ ΦΙΛ[ΟΙ] ΔΑΓΙΝΑΓΑΡΙΜΕ ΦΙΛΩΝ ΠΑΝΤΩΝ ΚΑΙ ΕΡΗΜΑ ΑΛΛΑ7. [ΤΑΥΤ]Α ΦΥΛΑΣΣΕΤΕ ΕΜΙΝ ΟΠΩΣ ΜΗ ΓΙΝΗΤΑΙ ΤΑ[Υ]ΤΑ ΚΑΙ ΚΑΚΑ ΚΑΚΩΣ ΘΕΤΙΜΑ ΑΠΟΛΗΤΑΙ8. [….]ΑΛ[-].ΥΝΜ .. ΕΣΠΛΗΝ ΕΜΟΣ ΕΜΕ Δ᾽ ΕΥ[Δ]ΑΙΜΟΝΑ ΚΑΙ ΜΑΚΑΡΙΑΝ ΓΕΝΕΣΤΑΙ9. [-]ΤΟ[.].[-].[..]..Ε.Ε.Ω[?]Α.[.]Ε..ΜΕΓΕ [-] [edit] English 1. Of [Theti]ma and Dionysophon the ritual wedding and the marriage I bind by a written spell, and of all other2. wo[men], both widows and maidens, but of Thetima in particular, and I entrust to Makron* and3. [the] daimones, and (only) when I should dig up again and unroll and read this,4. [?] that she might wed Dionysophon, but not before, for I wish him to take no other woman than me,5. and that [I] grow old with Dionysophon, and no one else. I [am] your supplicant:6. Have pity on [Phil?]a*, dear daimones, for I am (a) dagina? of all my dear ones and I am abandoned.7. But guard [this] for my sake so that these things do not happen, and wretched Thetima perishes miserably.8. … but that I become happy and blessed.
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hellenic-macedonia:

The Pella curse tablet (Greek katadesmos): from Prof. Radcliffe G. Edmonds III, Bryn Mawr College.

The Pella katadesmos.

The Pella curse tablet is a text written in a distinct Doric Greek idiom, found in Pella, the ancient capital of Macedon, in 1986.[1] Ιt contains a curse or magic spell (Greek: κατάδεσμος, katadesmos) inscribed on a lead scroll, dating to first half of the 4th century BC (circa 375–350 BC). It was published in the Hellenic Dialectology Journal in 1993. It is one of four texts[2] found until today that might represent a local dialectal form of ancient Greek in Macedonia, all of them identifiable as Doric. These confirm that a Doric Greek dialect was spoken in Macedonia, as was previously expected from the West Greek forms of names found in Macedonia. As a result, the Pella curse tablet has been forwarded as an argument that the Ancient Macedonian language was a dialect of North-Western Greek, part of the Doric dialects.[3]

Greek

1. [ΘΕΤΙ]ΜΑΣ ΚΑΙ ΔΙΟΝΥΣΟΦΩΝΤΟΣ ΤΟ ΤΕΛΟΣ ΚΑΙ ΤΟΝ ΓΑΜΟΝ ΚΑΤΑΓΡΑΦΩ ΚΑΙ ΤΑΝ ΑΛΛΑΝ ΠΑΣΑΝ ΓΥ-2. [ΝΑΙΚ]ΩΝ ΚΑΙ ΧΗΡΑΝ ΚΑΙ ΠΑΡΘΕΝΩΝ ΜΑΛΙΣΤΑ ΔΕ ΘΕΤΙΜΑΣ ΚΑΙ ΠΑΡΚΑΤΤΙΘΕΜΑΙ ΜΑΚΡΩΝΙ ΚΑΙ3. [ΤΟΙΣ] ΔΑΙΜΟΣΙ ΚΑΙ ΟΠΟΚΑ ΕΓΩ ΤΑΥΤΑ ΔΙΕΛΕΞΑΙΜΙ ΚΑΙ ΑΝΑΓΝΟΙΗΝ ΠΑΛΕΙΝ ΑΝΟΡΟΞΑΣΑ4. [ΤΟΚΑ] ΓΑΜΑΙ ΔΙΟΝΥΣΟΦΩΝΤΑ ΠΡΟΤΕΡΟΝ ΔΕ ΜΗ ΜΗ ΓΑΡ ΛΑΒΟΙ ΑΛΛΑΝ ΓΥΝΑΙΚΑ ΑΛΛ᾽ Η ΕΜΕ5. [ΕΜΕ Δ]Ε ΣΥΝΚΑΤΑΓΗΡΑΣΑΙ ΔΙΟΝΥΣΟΦΩΝΤΙ ΚΑΙ ΜΗΔΕΜΙΑΝ ΑΛΛΑΝ ΙΚΕΤΙΣ ΥΜΩΝ ΓΙΝΟ-6. [ΜΑΙ ΦΙΛ]ΑΝ ΟΙΚΤΙΡΕΤΕ ΔΑΙΜΟΝΕΣ ΦΙΛ[ΟΙ] ΔΑΓΙΝΑΓΑΡΙΜΕ ΦΙΛΩΝ ΠΑΝΤΩΝ ΚΑΙ ΕΡΗΜΑ ΑΛΛΑ7. [ΤΑΥΤ]Α ΦΥΛΑΣΣΕΤΕ ΕΜΙΝ ΟΠΩΣ ΜΗ ΓΙΝΗΤΑΙ ΤΑ[Υ]ΤΑ ΚΑΙ ΚΑΚΑ ΚΑΚΩΣ ΘΕΤΙΜΑ ΑΠΟΛΗΤΑΙ8. [….]ΑΛ[-].ΥΝΜ .. ΕΣΠΛΗΝ ΕΜΟΣ ΕΜΕ Δ᾽ ΕΥ[Δ]ΑΙΜΟΝΑ ΚΑΙ ΜΑΚΑΡΙΑΝ ΓΕΝΕΣΤΑΙ9. [-]ΤΟ[.].[-].[..]..Ε.Ε.Ω[?]Α.[.]Ε..ΜΕΓΕ [-]

[edit] English

1. Of [Theti]ma and Dionysophon the ritual wedding and the marriage I bind by a written spell, and of all other2. wo[men], both widows and maidens, but of Thetima in particular, and I entrust to Makron* and3. [the] daimones, and (only) when I should dig up again and unroll and read this,4. [?] that she might wed Dionysophon, but not before, for I wish him to take no other woman than me,5. and that [I] grow old with Dionysophon, and no one else. I [am] your supplicant:6. Have pity on [Phil?]a*, dear daimones, for I am (a) dagina? of all my dear ones and I am abandoned.7. But guard [this] for my sake so that these things do not happen, and wretched Thetima perishes miserably.8. … but that I become happy and blessed.

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