annual vows are recorded on calendars like that of the XX cohorsin Dura-Europos
(Beard et al. 1998: 2.71) and in the Arval Brethren’s commentarii(Scheid 1990:
298 –309). The faithful made vows for their own safety alike, for instance for that
of their eyes (TAM5.1.332), and for that of their relatives (Cato, Agr.141.2). The
rite was so common that it was frequently written down only in an abbreviated for-
mula (P S S S=pro salute sua [et] suorum). Good health was for sure a priority
within societies that interpreted illness as a sign sent by the gods (Horstmanshoff
and Stol 2004). Vows were pronounced for properties and crops as well. Those for
oxen’s good health (uti ualeant) are advised by Cato, who informs his dependent
about the appropriate ritual expenditure (Agr.83). They are often attested to in
epigraphic documentation coming from the Greek-speaking part of the empire
(euxamenos hyper tou boos, TAM 5.1.509; hyper probatôn sôtèrias, Drew-Bear et al.
1999: no. 336). In rural, imperial Phrygia, votive epigraphs were frequently accom-
panied by a relief depicting the family who dedicated it (fig. 20.1). Votive processes
went with all risky moments of life like birth, professional projects, travel for men
(Plautus, Captivi922) or goods (ILS4751), and war. Pliny somewhat ironically reports282 Nicole BelaycheFigure 20.1 Votive epigraph from imperial Phrygia (Drew-Bear et al. 1999: no. 166)
(photo: Museum of Anatolian Civilisations 17.1.64).