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171—174, we obtain some measure of t h e appalling shrinkage of p o p u l a t i o n t h a t h a d t a k e n place in t h i s area between t h e t h i r d q u a r t e r of the second c e n t u r y and t h e early years of t h e f o u r t h . This shrinkage is n o t surprising when we recall t h a t at a b o u t t h e same t i m e the n u m b e r of those liable to the land t a x at Theadel-phia h a d declined t o a mere 25.
V. T c h e r i k o v e r , Scripta Hierosolymitana (Publications of t h e H e b r e w University J e r u s a l e m vol. I, Studies in Classics and Jewish Hellenism, Jerusalem 1954).
S a b b a t h a i , usually transcribed in Greek as Sabbathaios, or S a m b a t h a i o s was a v e r y c o m m o n n a m e among t h e E g y p t i a n Jews in the Ptolemaic period. I n t h e R o m a n period, especially in t h e second c e n t u r y A.D., t h e n a m e , now w r i t t e n Sambathion, is no less common, b u t now it is no longer confined t o J e w s . We f i n d it as t h e only H e b r e w n a m e t o a p p e a r in a p u r e l y E g y p t i a n en-v i r o n m e n t , as in the F a y û m en-v i l k g e s K a r a n i s , Theadelphia, Phila-delphia, t h e metropolis of the H e r m o u p o l i t e district, the Mende-sian district a n d elsewhere.
S a m b e t h e or S a m b a t h i s = J e w i s h Sibyl = the goddess of t h e Sab-b a t h was worshiped Sab-b y the SaSab-bSab-bath-oSab-bservers. The SaSab-bSab-bath-oSab-bser- Sabbath-obser-vance b y Jews was so conspicuous a usage t h a t it could easily be adop-t e d b y n o n - J e w s as a separaadop-te r i adop-t , w i adop-t h o u adop-t a n y f u r adop-t h e r religious con-sequences. T h e n a m e indicates t h a t their p a r e n t s were particularly d e v o t e d t o S a b b a t h observance a n d were anxious to see this de-votion p e r p e t u a t e d b y their children. I t is a well known usage practised b y m a n y peoples t h a t children are n a m e d after their f a t h e r s a n d g r a n d - f a t h e r s . T h u s a n a m e , once entered in a f a m i l y , remains in it for m a n y years. Such was t h e f a t e of t h e n a m e Sam-bathios. Now a m a n , n a m e d S a m b a t h i o s a f t e r his g r a n d f a t h e r need not necessarily have been a S a b b a t h observer. In this w a y t h e n a m e lost its significance and became a regular n a m e for E g y p -tians.
A. C a l d e r i n i , Οί έπΐ ξένης ( J . E . A . 40 [1954] 19—22).
I n the f i r s t line t h e a u t h o r r e m a r k s t h a t the existence of ξένοι and t h e n of t h e έπίξενοι in E g y p t was p r o v e d b y several q u o t a -tions which he assembled f r o m t h e preserved documents and which
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a p p e a r in each c e n t u i y f r o m the I I I u n t i l t h e I Y A.D.. Princi-pally t h e expression έπί ξένης is significant n o t as m u c h in the Ptole-maic era w h e n its examples are b u t few and n o t p a r t i c u l a r l y im-p o r t a n t b u r chiefly in the R o m a n era. I t is w o r t h t a k i n g into con-sideration the usual forms and the antithesis of this expression in order to elucidate its meaning: one t i m e t h e antithesis is the ίδια, t h e other t i m e the antithesis is m a d e between ξένη a n d ϊδιος τόπος. T h e conclusion is t h a t ξένη means an alien place b u t not a foreign one, w h a t means a place situated in some n o t so f a r a di-stance, f r o m t h e native one where e v e r y b o d y was inscribed. The a u t h o r assembles in t h e chronological order a detailed list of cases where t h e individuals are said to be έπί ξένης.
A D M I N I S T R A T I V E L A W
M. A m e l o t t i , La posizione degli atleti di fronte al diritto romano (.SDHI X X I [1955] 124—156).
T h e o p p o r t u n i t y t o write this article was given b y a Florentine p a p y r u s published as P S I X I V 1422. I n this t e x t an athletes applies t o t h e emperor to be a p p o i n t e d in t h e E g y p t i a n a d m i n i s t r a t i o n as κήρυξ. T h e a u t h o r s examines t h e legal position of t h e athletai m a k i n g to a large e x t e n t use of t h e p a p y r i (SB 4244; B G U 1074; 1073; Lond. 1178).
J . F . G i l l i a m , The Roman Military Feriale (repr. f r o m t h e Harv. Theol. Rev. X L V I I , No. 3, 1954).
This article deals with three t h i n g s : f i r s t it discusses t h e pur-pose of t h e military Feriale when it was established, as it p r o b a b l y was, b y A u g u s t u s ; secondly — he considers the distribution of the occasions in t h e Feriale and hence t o some e x t e n t their value as breaks in t h e soldier's r o u t i n e ; finally he examines three sections of t h e t e x t which deserve close s t u d y .
Η . I . B e l l , Graeco-Egyptian Religion (Museum Helveticum X , fasc. 3/4, [1953] 222—237).
I n this essay consecrated to the history of Graeco-Egyptian religion one will f i n d m a n y r e m a r k s on questions which can
