and Elymeia, during development work on the Odos Egnatia project. The
bones of a foal were also found close by. The circumstances suggest an
accidental deposit. The mare was about eight years old, the foal as many
months. Again, these seem to have been horses reared for riding. Evi-
dence offlooding, which may have destroyed the site, suggests how the
two horses met their end. Thefirst evidence of a team of work-horses
from Macedonia comes from Lagyna, and their function is indicated by
the particular pathology of the front legs, known as‘lower leg syndrome’.
These examples provide some idea of the kind of information we can
expect to get from surviving physical remains. They do give an indication
of the frequency of horses in the northern Aegean. The future potential
of such evidence is illustrated in the discovery of a cemetery at Litho-
chori, on the west bank of the River Nestos, with burials of horses, some
of which included human as well as horse remains, extending in time
from thefifth centurybcto the fourth centuryad.^118 Two burials
(Tombs T26 and T27) contained pairs of steeds alongside the wheeled
vehicles that they had drawn, as well as auxiliary mounts.Animal productsAmong the Greek inscriptions from the city of Augusta Traiana (modern
Stara Zagora) is a fragmentary funerary altar that refers in its surviving
portion to a bequest in favour of a society of tanners.^119 This is not the
only inscription from Roman Bulgaria connected with leather craftsmen
and this attests to their social prominence in the principal civic commu-
nities.^120 Tanners appear in Aristophanes’comedies at a time when their
activities became generally more socially prominent. This prominence
(^118) Poulios et al., 2007.
(^119) SEG47.1053 (second/third centuryad);IGBRV, no. 5585; line 7:tētechnētōn
gnapheōn; Sharankov and Tcherneva-Tilkiyan 2004, 83 and 97fig.1.
(^120) Plovdiv Archaeological Museum, dedication to Caracalla by the guild of leather
workers:IGBRV, no. 5464. Text: (in the wreaths) a) ̇ âïıºcb) ̋åØŒÆ-åEò ŒÆd › äB-
ìïòOºıìðØ-ÆóôÆßc) ̋åØŒïì-d)Þïðï-e)âıæóåEò 5 ÅäåEò ðHºÆØ(below the wreaths)
ÖߺØððïò Öغßððïı ôfiH ıƒHØ ŒÆd —ÆðØÆò Öغßððïı ôfiH Iäåº-çHØ ÖغßððøØ ÇÞóÆíôØ 10 ôÅ º’
ìíÞìÅò åÜæØí.
Translation (L. Domaradzka): (a) The Council and the People. (b) [The community of]
Nicaeans–Olympiasts. (c) [The community of] Nicomedians. (d) [The guild of] hawkers.
(e) [The guild of] tanners. Philippos, son of Philippos—for his son, and Papias, son of
Philippos—for his brother: Philippos, son of Philippos, who lived 30 years, in memory.
‘The wreaths represent the communities which took part in the funeral, and of which the
deceased and his relatives should have been members. The family of the deceased appears to
have originated from Asia Minor, as shown by the presence of societies of Nicaeans and
Nicomedians and by the name of one of the brothers, Papias.’
Thelongue duréein the north Aegean 187