a comparative study of a Roman frontier province. - Historia Antigua

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9: 2
43. Ammianus Marcellinus xxix, 5,2-3.
44. Matthews 1976,157-86; also Lawless 1970,105-12.
45. Matthews 1976,177, concludes that "Above all, I would suggest ...
that the limes structure as we see it in the Notitia Dignitatum
depended entirely on the co-operation and participation of the native
princes in order to function at all. "
46. See above, Chapter 8: 3.
47. See above, 6: 2, notes 61-63.
48. Brogan and Smith 1957,179-81. Brogan 1975b, 272-74,276.
49. Brogan and Smith 1957,177-78; Brogan 1975b, 268-72,276; Reynolds,
Brogan and Smith 1958,112-115.
50. Pers. obs. with ULVP.
51. Jerary 1976, passim; also see above pp. 92-95; 136-41.
52. Mattingly 1983,96-108. The raids are attested in Cyrenaica by the
Letters of Synesius and in Tripolitania by Ammianus Marcellinus,
XXVIII, 6,1-5; 6,10-14. In Byzantine times the confederation was
active much further west against Byzacium and on one raid they
reached as far north as Lares (see Procopius, Wars, Books III-IV;
Corippus, loh, passim.
53. Synesius, Catastasis I, 1568. Cf. Letters 78.
54. Mattingly 1983,104-05.
55. Courtois 1955,71-79, dated the abandonment of the eastern Tripolitanian
limites to the end of the third century A. D. The evidence I have
presented suggests that Rome never willingly renounced control, but
that with few troops, the security of the zone increasingly rested on
the cooperation of tribal groups. The real breakdown of this revised
frontier system occurred during the mid - late fourth century during
the main period of Laguatan raids. The decline of western Tripolitania
was slightly slower, but the Laguatan were probably making inroads
there too by the early fifth century. See also 8: 3, note 15, above.
56. The fundamental study is Ward-Perkins and Goodchild 1953a, 1-83. See
also Haynes 1959,163-69; di Vita 1967,121-42, de Angelis d'Ossat
and Farioli 1975,28-156. Pariberi 1927,75-82, demonstrated the
continued survival of Christianity in the region after the Arab
conquest.
57. These are Suk el-Oti on the wadi Buzra south of Beni Ulid, Ward-
Perkins 1952,25-30; Ward-Perkins and Goodchild 1953a, 54-56; Haynes
1959,166-67, and Chafagi Aamar on the Sofeggin near Mizda, Barth
1857,107-10; Ward-Perkins and Goodchild 1953a, 50-54; Haynes 1959,
167-69.
58. There were bishoprics at Turris Tamalleni, Tacapae and Gigthis,
Trousset 1974,44.
59. IRT 863; Ward-Perkins and Goodchild 1953a, 4-5,37-43, for a Donatist
church in the Gebel Nefusa. Frend 1971, remains the standard work on
Donatism, but see now also Frend 1978,410-90.
60. On the rural shrines, see Goodchild 1951b, 79-84; 1952d, 158-59;
Brogan and Oates 1953,74-80. IRT 898 and 900 and Reyholds 1955,
no. S. 22 graphically indicate some of the aspects of the ancestor cult
(see above, notes 38 and 63). Bates 1914,181-82, summarised the
literary evidence for the importance of ancestor worship in Libyan
religion.
61. Corippus, roh., II, 109; 405; V, 25; 39; 495; VI, 116; VIII, 304,619.
For the Neo-Punic inscriptions see Levi della Vida 1951,65-68; Elmayer
1982,49-50 and (pers. typescript) 1983.
62. De Slane 1913,31-32.