WEBVTT

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It was a big question this morning,
but I think there's not here any more,

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and I don't know if there are any more
questions.

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I think it's the environment that
fosters...

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So, what's ethical, I guess?

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This question was in an environment...

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Oh, William's question.

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Yes.

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Yeah.

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I mean, I think that bad questions are a
little bit open to interpretation.

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Yeah.

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I don't know if it's the push of this
environment.

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Yeah.

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I mean, there was also another aspect.

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It was speaking about how cults are
founded or created in another context.

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So, for example, what means.

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For example, just individual mobility or
group mobility.

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Or talking about different types of
dynamics and just having lunch.

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Or discussing about, for example,
diplomaticness.

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So, a festival, theory, etc.

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All of that.

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I think there was also this aspect.

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Yeah.

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But actually, it's, I mean, one of the
hugest topics.

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Yeah.

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It's uncomfortable.

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Jaime?

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Yes.

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Following the idea and connecting with the
last intervention.

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In my opinion, the thing is that there is
a methodological bias.

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In the sense that we must work with
epigraphy.

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And epigraphy is the manifestation of a
person.

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So, we are studying individuality and not
the relationship of this individuality.

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It's a complex society.

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And for this reason,
probably we are surprised

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to find a deity in a place
and not another one.

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Or in another place.

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But the thing is that the pre-national
conceptualization of religious behavior is

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much more important than the analysis of
just the one activity.

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Good.

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It's just something to think about.

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And to modify and to give a better point
of view.

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I think we have seen much more than
individual action here today.

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Yeah.

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Well, it's the resonance of individuals.

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Yes.

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It was not a problem with
the specific point today,

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but the way in which
religion is in tact is important.

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So much more rational behavior than a
personal behavior.

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.

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Yeah.

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And I can say really that's the problem
when we approach ancient religion,

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in this case.

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With today's lens, we tend to focus only
in the hyper-individualized connections

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that people can make, because of course we
only rely on epigraphy and that's a

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product of elite people in a very concrete
context, moment, space, and mark community.

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But I think that our work is trying to
rely more on the interpretation of all the

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sources and contexts, and not only,
of course, individuals.

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But how can we do that when, for example,
if we only have two, three, or four

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inscriptions about one code in one island
or in one coastal region?

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We cannot.

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We have to accept that more availability
to the knowledge is very, very easy.

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What I wanted to say is
that it is not as a preface, for

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instance, in relation with the
dependent religious behavior.

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Are slaves or workers responsible for the
presence of a cult in a place?

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Are there slaves able to make,
for instance, a mosaic of a...

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Silanus.

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Silanus.

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Or there is somebody, a freeman,
who is not known for us, but is the

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responsible of the
fruition or the presence of

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the activity of other
people, depending on him.

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And then it is not just slaves who build
their new cult in a new place,

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but probably the owner.

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We don't know.

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We try to build...

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We try to build our view of antiquity
through the eyes of the remaining testimony.

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But the thing is that, at a simple point,
we are not the pieces of the past.

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Yes.

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That's how we can play.

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I mean, that's the game.

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It's very easy.

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It's very easy.

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I'm going to ask a specific question.

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A more specific question, but it's very
interesting.

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Because even if our knowledge is biased
and limited, for instance, you presented

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how people would
actually adopt a cult from a

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different island and even
characterize it differently.

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But we have a tendency
to believe that some

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cults have an inherent
component of identity.

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And my question was, for that,
if you saw non-Paleo-Indian people,

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Syriac, worshipping
Palao-Indian gods, because

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in Sarmat-Syriac,
Sarmat-Syriac is a habit.

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And I was interested in when you crossed
this boundary.

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Because there is an
individual action, but it's

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representing the social
limits of that cult, for instance.

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Thank you.

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Okay.

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Sarmat-Syriac is a completely different
thing.

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Yes.

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The diaspora is a separate question.

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I'm sorry.

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That's not to escape the answer.

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Pomeranians and Duras, you can say,
ah, that's also diaspora.

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But that's diaspora in the town closest to
Palmyra.

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Well, we don't know what non-Pomeranians
do.

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Because a lot of evidence for religious
activity, is sponsorship.

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Benefactors who pay for activities.

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That's what we can follow.

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What we have, that was one of the points I
was trying to make, one of the things we

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have absolutely no evidence for,
and this is not just true for Dura,

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but for anywhere else, is what the people
who are not the sponsors are doing.

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I would argue that the way I understand
ancient policy, is that there was a lot of

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interaction by others.

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Now, with specifically your question of
what the non-Pomeranians do in Dura,

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there are soldiers of the 20th world of
the Pomeranians, who made traditions to

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the cohorts who are according to their
names, not necessarily Pomerans.

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They're still partaking in the cults,
in the...

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They integrate as part of a unique
business, an identity for us.

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Yeah, but then it's more military identity
than Pomeranian, it's even... so...

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But I strongly agree with what you said,
it also depends sometimes on the type of

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context we're looking at.

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For example, looking at dedications,
you only have starship and weight,

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human, etc.

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But looking at state documents,
for example, mentioning cults,

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mentioning rituals, etc., you have a lot
of information on how the roads were

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handled, how people were born.

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For example, you don't have slaves.

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You have a lot of documents, for
example, saying that slaves, they take...

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they take care of the
bookkeeping, anyway.

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They were archaelogists, archaelog leaders
in Eastern Greek extreme.

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So it depends strongly also on the type of
text we address.

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So, yes, epigraphy is not speaking about
the complexity of the ancient society,

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but, yeah, to a certain degree it depends
on the type of text.

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Because there are a lot of...

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from a religious point of view,
unexplored.

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For example, the festival recognition
documentation.

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It is incredibly interesting from a
religious point of view, even if it hasn't

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been treated and started on it from an
institutional and political point of view.

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Yeah.

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You

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want to add something?

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I wanted to say that I'm very happy
because we have seen today many different

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case studies and many different dynamics
or ways about how to negotiate cultural

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difference and belonging in different
cities.

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Because we have causal sentiments where we
see many gods arriving thanks to a

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collective initiative or individual
initiative.

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The Sanctuary of Artemidorus of Perth
is a... I mean, he is clearly a master.

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I was there, right?

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Like making...

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But he's got all the gods he knows related
with many different things.

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I think it's a way of promoting
himself and then the same

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trying to gather as many as
religious option as possible.

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Or so related with navigation.

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But at the same time, you're
presenting a very completely

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different case with the
local cult that is forgranted.

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And they are claiming an identity.

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...based on the local territory.

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So it's very different.

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And then maybe we have cases like in the
Europol where the Godalab or the dedicator

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of the Godalab is claiming his identity
based on the place he's coming from,

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but at the same time he's using Greek to
communicate as wide as possible his mates

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and maybe invite other non-native
worshippers to the court.

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So I think we have like many different
images of what can happen in coastal cities.

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And of course it depends on our picture
and the way we, what we can see depends on

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the documents we use, how we look at them,
where we put the emphasis.

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I just must say that
I'm very happy with this

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rich and varied horizon
that we created today.

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What do you think?

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Yeah, I'm really happy about that.

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I think it's a really nice...
It really meets our goals.

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Yes, of course.

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I think that maybe tomorrow in the last
part of the roundtable, with the

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intervention of Nicole, Jaime,
Lorena and Sofia, we can have a very rich

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debate about how we can interpret reality,
about how we can interpret religion.

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And I think we all belong to different
schools and trends.

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And that's really, really an enrichment
for this conference and of course for us.

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I don't know if there are more questions
about today's topics that maybe wouldn't be.

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No?

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So, the last...

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I insist.

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Yeah, that's fine.

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What are your audience thoughts?

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I think it was, is a big man working
there, was he the person who worked on the

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, who was building all the some the second
space in baseball.

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People who has their own beliefs or behaviors
and we don't know nothing about them.

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They, the workers, were following the
instructions of Artemidorus only for the

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the stonework or they were also following
him in the religious behavior.

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So I wanted just to change the point of
view.

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Not only the person we know because his
name is written in the epigraphy,

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but so many people who is working together
with him.

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Who has a thought about them?

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What is the people's opinion?

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We don't know.

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We cannot trace these people.

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Then we must not be happy with the
response of our just small point of view.

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And we have to have the other people
always in our lives.

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Because if not, it is not possible to know
the real state.

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Is there any evidence to know how long the
sanctuary was active?

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No.

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No.

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But in his three inscriptions he said that
he made the relief, the altar, the steps.

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The thing should be in another way.

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To think about how many times needed to
build something like that.

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How many working hours?

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Can he really do the sanctuary?

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Or if he needs people around him.

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And then, we must think about
the people who are working to

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make the possibility of no
artificiolus in the precedent.

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Actually, that's very interesting.

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It's related to economies of religion.

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The verb topo, like I made and it's going
to work, appears in five inscriptions.

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So he really seems to insist on the fact
that he made them.

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What does it mean, then?

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But he insists on that.

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That's interesting.

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It's something concrete.

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If I may add, beyond that, it still exists
as laws, rules, norms, etc.

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So anyway, we also know that they
respected the sort of tradition,

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real or invented.

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I don't know, but also all the claims on
which I'm working, these incestual claims,

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they try to rely on the establishment of
religion.

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I'm thinking about the Sea of Hopalamas.

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That's a thing, from Roman times,
from the Atheists to the Eastern.

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And the entire dossier, I think,
has various lines of inspiration.

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He insists on the fact that he spent his
money, of course, on the one in charge in

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a way, not realizing the material,
practically all of the things that he

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realized in this year.

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But at the same time, he always stresses
the fact that he is respecting the

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tradition according to the law of these or
that place, etc.

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So, yeah, I can follow your thoughts.

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But to a certain degree, yes, there are a
lot of people who are in this thought.

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Of course, I totally agree.

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But this, I don't think it
means in a way that we only

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have the perspective of
an individual in our doctrine.

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I mean, collective memory, collective
institutions, they are present in the world.

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Following up on this point
and in the debate, I mean,

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yes, there are lots of people
who are invisible to us.

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And some of the people who are invisible
to us, I think we all agree that that's a

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great shame because that means that we're
missing something on how the gods really

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function because some people remain
invisible.

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There are also some people who remain
invisible.

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And I'm just saying this as a devil's
advocate against you.

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There are also some people who remain
invisible.

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And it really doesn't matter a thing.

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If you want to understand how Christianity
works and what it means, do we really need

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to know what the builders of the Dormant
Cathedral really thought?

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No, they just did it because they were
paid for it.

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So, I don't think it affects our
understanding of Christianity at all that

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we don't know what the builders of Dormant
have done.

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But what?

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People who are participating without
setting up the ceilings on the wall?

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That's a myth.

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But not all invisible people are equally
relevant.

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Yeah, but we can't know what people really
are.

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So in that case we may as
well stop doing what we're

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doing because we don't know
what people really thought.

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But we are really
coming back again to that

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idea of great men do
history or do the changes.

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And the invisibility
ones, the majority ones,

00:20:13.001 --> 00:20:15.450
are the ones that
cannot produce religion.

00:20:17.530 --> 00:20:24.313
So I mean I can understand
that point, but if we take only the...

00:20:24.314 --> 00:20:25.950
I forgot the name of it.

00:20:27.130 --> 00:20:32.196
If we only take their
as valid innovation or as

00:20:32.197 --> 00:20:37.190
a valid procedure of
making religion, we can...

00:20:38.299 --> 00:20:39.370
we only take the result.

00:20:39.450 --> 00:20:40.426
I hear what you said.

00:20:40.450 --> 00:20:42.090
That's not the point I was making at all.

00:20:42.834 --> 00:20:46.330
Because, sorry to link it back to Dürer,
I always feel like I should apologize.

00:20:50.029 --> 00:20:54.529
So for example for the Temple
of Aflata, many many centuries

00:20:54.530 --> 00:20:57.830
we have evidence for a few
delegations and the sponsors.

00:20:58.749 --> 00:21:01.967
Then people say, oh these
are the only people, the only

00:21:01.968 --> 00:21:04.570
families who worship there,
which I don't believe is true.

00:21:04.750 --> 00:21:09.196
Because, so I think it's
extremely important that we are

00:21:09.216 --> 00:21:13.670
aware of the people, the
invisible, silent worshippers.

00:21:14.329 --> 00:21:16.750
What they thought, how they participate,
that is relevant.

00:21:17.249 --> 00:21:22.310
The point I was making for the sake of the
discussion is that what the workmen who is

00:21:22.311 --> 00:21:24.921
paid to actually build the
building, because when someone

00:21:24.961 --> 00:21:27.281
says I build it, I don't
believe at all that they build it.

00:21:27.470 --> 00:21:28.470
Exactly.

00:21:28.499 --> 00:21:29.499
I think.

00:21:29.990 --> 00:21:30.446
Exactly.

00:21:30.470 --> 00:21:35.370
What the workmen thought, I believe that
that's totally irrelevant, because they

00:21:35.371 --> 00:21:38.270
would just do this because they don't know
it.

00:21:38.939 --> 00:21:44.250
Well this is not supervised, it's a study
of the stone repair on the Capitol,

00:21:44.304 --> 00:21:48.230
on the Temple Capitol at the Temple of
Two-South East Coast.

00:21:48.899 --> 00:21:53.350
And he really studies that because he made
a repair with a dolphin or something like

00:21:53.399 --> 00:21:58.288
that, and he studied what that
means about what the stone

00:21:58.289 --> 00:22:02.170
workers really really thought
about when they built the temple.

00:22:02.529 --> 00:22:06.513
I think that's, I heard his
contributions a few years ago,

00:22:06.538 --> 00:22:09.570
I don't remember who he
was, but that was interesting.

00:22:12.019 --> 00:22:13.350
Valerio seems to say something.

00:22:14.429 --> 00:22:17.530
Returning to Artinidolos, he's such a
peculiar fan.

00:22:18.189 --> 00:22:23.870
I mean, I don't think he himself started
carving the mountain like one morning.

00:22:24.650 --> 00:22:30.910
I don't know, I mean, I think that
unfortunately we can't trace the beliefs

00:22:30.911 --> 00:22:35.870
of the workmen that were in Thera before
the arrival of Artinidolos, but the fact

00:22:35.871 --> 00:22:40.710
that years after the dedication of the
Sanctuary of Artinidolos, a lot of several

00:22:40.711 --> 00:22:46.250
grand civic honors of Artinidolos were
placed on his sanctuary, it's like

00:22:46.251 --> 00:22:50.143
reflecting that he has, so to
say, served the community,

00:22:50.144 --> 00:22:52.890
or he has made an impact
on the community's beliefs.

00:22:53.390 --> 00:23:00.150
So maybe this is some way we can dig
inside this and see what people,

00:23:00.370 --> 00:23:04.590
these invisible people, the reflection of
Artinidolos' works.

00:23:05.099 --> 00:23:09.070
For example, the inscription I have
mentioned of this Apollonio that was saved

00:23:09.071 --> 00:23:13.070
by the Sanofrician gods, that he was a
servant citizen.

00:23:13.529 --> 00:23:16.170
So maybe he's influenced by this
Artinidolos.

00:23:16.754 --> 00:23:21.810
It's a way of, you know, investigating or
tracing these people.

00:23:21.990 --> 00:23:22.646
Success.

00:23:22.670 --> 00:23:24.210
Normally, it's not possible.

00:23:25.110 --> 00:23:25.966
Lore?

00:23:25.990 --> 00:23:27.590
I have one example.

00:23:28.319 --> 00:23:29.490
It's in the podcast.

00:23:29.839 --> 00:23:33.450
It's that the ghost actually, if they were
at the city of Apachins, what people would

00:23:33.649 --> 00:23:38.054
say, because if you keep account
that, for instance, the death

00:23:38.055 --> 00:23:41.650
of a smart-cap can reveal
something different and exciting.

00:23:42.469 --> 00:23:49.930
In the category of apes, in the first up
in the fourth of November, and they found

00:23:49.931 --> 00:23:54.930
this MNI, CBER, and the social composition
of the cult changed drastically.

00:23:55.649 --> 00:24:02.390
Because we have a little of the cultist
programs, you know, outside of the And

00:24:02.489 --> 00:24:07.690
they will be also relations that are not
necessarily oriental people, it's a mixed

00:24:07.691 --> 00:24:12.270
environment of soldier-not-soldiers,
liberty, and low caste.

00:24:12.929 --> 00:24:18.030
So sometimes these invisible people can be
visible, just because instead of having a

00:24:18.031 --> 00:24:22.690
sole inscription, find evidence under my
rules that is, like, wooden tablets,

00:24:22.910 --> 00:24:26.930
like Minda-Lamna, or, for instance,
here, the secret is that it's the first

00:24:26.931 --> 00:24:29.130
thing you will see in a magnet,
or something like that.

00:24:30.249 --> 00:24:36.510
And in those very, actually, tablets,
you can see the framing of the Kravtma,

00:24:36.869 --> 00:24:40.890
Kravt people, because they were
representing a part of this alien thing,

00:24:41.110 --> 00:24:45.770
and there is an iconographic change that
is very relevant, because the way in which

00:24:45.771 --> 00:24:50.310
the Kravtma is represented, and the
Dolicanian function is represented in the

00:24:50.311 --> 00:24:54.502
Tasmanian provinces, and
the Rhine land, changes very

00:24:54.503 --> 00:24:58.770
much from how it's represented
in Dolicania and Rome.

00:24:59.419 --> 00:25:06.070
So what the Kravtma man or woman was
thinking, it's also important sometimes by

00:25:06.071 --> 00:25:08.330
the capacity of representation of what
they were seeing.

00:25:08.899 --> 00:25:13.550
Normally with text, without a doubt,
it is the problem of the person giving the

00:25:13.551 --> 00:25:19.390
minuta, or the labicide, trying to create
formulae out of an alien out.

00:25:20.059 --> 00:25:24.890
But other times, like with iconography,
we have the problem of how someone that is

00:25:24.891 --> 00:25:27.790
not used to an Eastern Kravtma,
or an Egyptian Kravtma, or an African

00:25:27.791 --> 00:25:32.230
Kravtma, represents, with the local
repertoire, like in the Rhine,

00:25:32.330 --> 00:25:36.130
in Africa, in Spain, a Kravtma that does
not correspond, and they have to improvise

00:25:36.279 --> 00:25:38.530
sometimes as a different strategy.

00:25:39.339 --> 00:25:41.437
And they did change
the Kravtma for us, but

00:25:41.438 --> 00:25:43.358
perhaps they were not
changing it for the people.

00:25:44.179 --> 00:25:45.210
Is that a choice?

00:25:45.290 --> 00:25:46.370
Thank you very much.

00:25:46.519 --> 00:25:51.190
Is that a decision by the artist,
the stone potter, or the painter,

00:25:51.519 --> 00:25:52.575
or the sculptor, or whatever?

00:25:52.599 --> 00:25:55.930
Is that an individual choice by them,
which says something about their beliefs?

00:25:56.249 --> 00:25:58.630
Or is it just the style in which they were
educated?

00:25:59.609 --> 00:26:01.649
I think it is the style in which they were
educated.

00:26:02.094 --> 00:26:06.410
And sometimes you see how they are
struggling to grasp, because they need to

00:26:06.411 --> 00:26:11.454
represent, because they
don't have, they don't have the

00:26:11.455 --> 00:26:14.230
iconographic means to
represent what they have to mean.

00:26:14.370 --> 00:26:18.710
That's why we have so many weird dioscuroi
in the bronze triangles.

00:26:18.711 --> 00:26:21.416
It's because they are fluctuating
between different choices

00:26:21.417 --> 00:26:23.777
to represent something that
doesn't have bronze iconography.

00:26:24.999 --> 00:26:28.370
So it's between the culture that they
have, the artist has, and also what the

00:26:28.371 --> 00:26:31.011
artist has decided to do to represent
something that doesn't exist.

00:26:31.859 --> 00:26:35.210
But as for the games in particular,
we have also...

00:26:35.235 --> 00:26:41.230
I'm not convinced it is an individual,
in most cases, initiative, because we have

00:26:41.231 --> 00:26:49.210
also a lot of places in which you have
dons of inscriptions on lamellae,

00:26:49.389 --> 00:26:51.030
for example, over the three periods.

00:26:51.649 --> 00:26:54.690
You just need to add the name of the
person.

00:26:55.119 --> 00:26:58.330
So it's a sort of serial...

00:26:58.479 --> 00:27:01.380
I don't know what's the difference in that
for the social composition of the cow,

00:27:01.404 --> 00:27:04.930
because you see people that do not hear
the inscriptions, and the artists that are

00:27:04.931 --> 00:27:08.970
doing serious prescriptive inscriptions,
they need to make a choice about who to

00:27:08.971 --> 00:27:13.250
represent, and there are many times it's
just great Roman standard representation,

00:27:13.530 --> 00:27:16.790
but in the bronze standards, they are more
unique and require more attention.

00:27:16.890 --> 00:27:20.110
You see these difficult choices.

00:27:20.650 --> 00:27:21.650
Yeah.

00:27:32.690 --> 00:27:40.270
I think it's based on the assumption of
what we think we know about him,

00:27:40.310 --> 00:27:44.610
that he was probably a member of the army,
or to make a demonstration.

00:27:45.309 --> 00:27:47.210
But actually, what if he was a sculptor?

00:27:47.614 --> 00:27:52.930
Because the other sculptors were members
of the elite educated, such as Jessica,

00:27:53.449 --> 00:27:59.310
they were important religious knowledge,
and they are really important actors in

00:27:59.359 --> 00:28:03.110
the religious life of the Siddish, even
though we don't really think about them.

00:28:03.319 --> 00:28:08.810
So I don't think, I don't see why he
couldn't be that sculptor who made those

00:28:09.159 --> 00:28:13.230
sculptures and inscriptions himself.

00:28:13.590 --> 00:28:14.590
I don't know.

00:28:14.809 --> 00:28:15.830
But he's the right thing.

00:28:18.549 --> 00:28:21.850
Because this insistence on the fact that
he made them is weird.

00:28:25.899 --> 00:28:26.900
Basically, I don't know.

00:28:29.639 --> 00:28:31.460
It was just the ways of thinking.

00:28:32.649 --> 00:28:38.680
One is the possibility that all the people
engaged in the construction, building this

00:28:38.729 --> 00:28:43.640
space, is moving to transfer ideas and
behaviors.

00:28:45.109 --> 00:28:53.060
Secondly, the respect for the tradition
would be related to another thing.

00:28:53.140 --> 00:28:54.140
It's competition.

00:28:55.349 --> 00:28:59.814
Competition is limited
to an amount of money in

00:28:59.815 --> 00:29:02.980
a society which is built
to religious purposes.

00:29:04.429 --> 00:29:09.620
So if a new cult is coming inside,
somebody is losing.

00:29:12.499 --> 00:29:14.220
But precisely then, if a new cult is
coming inside, I think it's an alert

00:29:14.221 --> 00:29:17.620
network of gods that he's worshipping in
the sanctuary.

00:29:17.880 --> 00:29:23.480
I think it's a strategy also to gather as
many worshippers as possible.

00:29:24.779 --> 00:29:28.820
So to guarantee the success of the cult.

00:29:31.869 --> 00:29:34.660
I like your idea about the sculptor.

00:29:34.720 --> 00:29:35.396
Why not?

00:29:35.420 --> 00:29:36.420
It's true.

00:29:37.109 --> 00:29:39.460
Because is there any clue that he was a
military?

00:29:39.461 --> 00:29:41.420
Or at least a professional?

00:29:41.640 --> 00:29:41.860
No.

00:29:41.861 --> 00:29:43.120
He was probably a confessor.

00:29:43.319 --> 00:29:44.640
What is a confessor?

00:29:46.160 --> 00:29:51.000
There used to be a description where we
thought he was an elephant hunter.

00:29:51.740 --> 00:29:59.740
But in fact, it's based on a false version
of an Egyptian description.

00:30:00.069 --> 00:30:01.860
But in fact, we don't know anything about
it.

00:30:02.594 --> 00:30:04.420
But you see, it was a priest who said it.

00:30:05.020 --> 00:30:06.020
He says he's a priest.

00:30:06.380 --> 00:30:07.380
Yeah.

00:30:07.440 --> 00:30:08.030
Yeah.

00:30:08.054 --> 00:30:10.880
But it's still based on a different book.

00:30:10.900 --> 00:30:11.716
Yeah.

00:30:11.740 --> 00:30:14.080
The thing has carved into the mountain
top.

00:30:14.360 --> 00:30:14.680
Yeah.

00:30:14.700 --> 00:30:15.700
I don't know.

00:30:15.989 --> 00:30:18.760
I think it's a very good parallel for
Pannoyas.

00:30:19.379 --> 00:30:20.400
It's the same dynamic.

00:30:21.074 --> 00:30:22.280
The sanctuary in Pannoyas.

00:30:22.281 --> 00:30:22.976
That's so funny.

00:30:23.000 --> 00:30:26.480
I think the Thunderbolts was also from
Anatolia.

00:30:27.960 --> 00:30:28.960
As a minor.

00:30:29.080 --> 00:30:30.080
It was a Pannoyan.

00:30:30.539 --> 00:30:32.520
It was a Pannoyan or a Karyan.

00:30:32.669 --> 00:30:34.360
But he moved through.

00:30:34.420 --> 00:30:34.816
Yeah.

00:30:34.840 --> 00:30:35.840
Yeah.

00:30:35.994 --> 00:30:37.340
He's trying to use for things.

00:30:38.959 --> 00:30:39.960
It's the same.

00:30:40.080 --> 00:30:43.540
He's creating a rock-cut sanctuary,
incorporating different natives.

00:30:46.909 --> 00:30:54.760
Just to gather the local population to be
more successful in the formation.

00:30:55.529 --> 00:30:57.329
But we don't know if that's really
successful.

00:30:57.769 --> 00:30:59.120
We don't know what it does.

00:30:59.849 --> 00:31:01.200
Like, just consider them.

00:31:02.059 --> 00:31:03.096
And then you do your thing.

00:31:03.120 --> 00:31:03.796
You see?

00:31:03.820 --> 00:31:06.660
Because it's a...
There is a double side.

00:31:06.661 --> 00:31:10.840
There is a sub-organism structure in
Pannoyas that clears very clearly.

00:31:11.329 --> 00:31:14.940
Like, it's the Goths living that way.

00:31:15.809 --> 00:31:17.480
And the ones of the Latigalian.

00:31:17.719 --> 00:31:18.719
So it's like...

00:31:18.749 --> 00:31:21.040
Like a really
marginal... Hierarchy.

00:31:21.120 --> 00:31:24.240
But he's incorporating... It's not
like you're trying to attract people.

00:31:24.380 --> 00:31:27.380
You are putting in a really limiting
position the local Goths.

00:31:27.439 --> 00:31:29.800
You are not disrespecting them.

00:31:30.144 --> 00:31:31.920
And one description may become Greek.

00:31:32.514 --> 00:31:33.540
Or a hooker can be Greek.

00:31:33.780 --> 00:31:34.800
Or a horseman.

00:31:34.801 --> 00:31:35.040
Or a horse.

00:31:35.041 --> 00:31:37.120
But it is not a thought about description.

00:31:38.729 --> 00:31:40.880
It's more like the emphasis is on...

00:31:41.029 --> 00:31:43.000
Maybe Anthony Norris was more successful.

00:31:43.400 --> 00:31:46.020
No, no, no, I think it is quite different.

00:31:46.380 --> 00:31:47.380
But...

00:31:47.720 --> 00:31:48.720
I don't know.

00:31:49.070 --> 00:31:51.180
I mean... Anthony Norris...

00:31:51.725 --> 00:31:54.720
Can I ask a question to everyone?

00:31:55.189 --> 00:31:57.020
A bit out of focus.

00:31:57.859 --> 00:31:59.200
But how frequent is that?

00:31:59.949 --> 00:32:02.220
To have someone saying, actually,
Friday,

00:32:11.849 --> 00:32:13.640
How often do they say, I made it?

00:32:13.799 --> 00:32:17.280
Or how often do they say, I made it with
my own hands?

00:32:18.360 --> 00:32:22.040
If they say, with my own hands,
I believe it.

00:32:22.479 --> 00:32:27.860
But to be honest, in Pomaera, they are
made to inform or make issues all the time.

00:32:28.020 --> 00:32:30.300
And it's very clear to me, I paid for it.

00:32:30.724 --> 00:32:31.900
Yeah, I know, of course.

00:32:32.290 --> 00:32:33.290
With my own hands, sure.

00:32:34.080 --> 00:32:38.960
I have one case, I don't know from where,
but it's a man from Antioch.

00:32:41.929 --> 00:32:45.400
Probably a dedication around the Banyan.

00:32:46.679 --> 00:32:47.860
A man from Antioch.

00:32:51.579 --> 00:32:58.120
But, yeah, I don't know, someone actually
claiming that car, you know, his version.

00:33:03.219 --> 00:33:04.220
It's actually very true.

00:33:06.139 --> 00:33:07.900
I believe in British game style.

00:33:15.380 --> 00:33:17.340
So, just one thought.

00:33:17.629 --> 00:33:20.820
There are just different ways to formulate
the same thing, yeah?

00:33:22.499 --> 00:33:26.400
I can think of, don't ask me for the
numbers of the inscriptions, but I can

00:33:26.401 --> 00:33:30.104
think of quite a few
inscriptions from my part of the

00:33:30.105 --> 00:33:31.680
post, whether it's from my
role or something like that.

00:33:31.681 --> 00:33:34.963
You know, for example,
this one here, where someone

00:33:34.964 --> 00:33:38.820
says, I made this or I built
this out of my own pocket.

00:33:39.369 --> 00:33:40.780
And then they emphasise that.

00:33:41.429 --> 00:33:42.780
Out of my own pocket.

00:33:43.309 --> 00:33:47.220
That doesn't mean that when an inscription
does not say out of my own pocket,

00:33:48.289 --> 00:33:49.940
that it wasn't paid for by themselves.

00:33:50.080 --> 00:33:52.046
It's just something they
then like to emphasise

00:33:52.047 --> 00:33:53.920
more, some people like
to emphasise once in.

00:33:55.309 --> 00:33:56.740
Yeah, of course, you're right.

00:33:57.660 --> 00:34:02.928
But the fact that you
write it down, I mean, he

00:34:02.929 --> 00:34:07.220
put it into words, probably
also means something.

00:34:08.810 --> 00:34:09.840
Or maybe ego.

00:34:11.139 --> 00:34:12.139
What's the ego?

00:34:12.350 --> 00:34:16.000
The ego of an elite man who wants to
march.

00:34:16.020 --> 00:34:17.139
Ego is a modern postulation.

00:34:17.159 --> 00:34:17.835
It's a voice.

00:34:17.859 --> 00:34:19.420
I'm not so sure about that.

00:34:19.679 --> 00:34:22.580
In the case of the whole party,
he goes, I think it's... Yeah, yeah.

00:34:24.024 --> 00:34:27.179
I think his name in every inscription is
Ego.

00:34:27.280 --> 00:34:31.460
I couldn't have heard about, say,
Caesar, for example, or Augustus.

00:34:31.479 --> 00:34:36.020
I wanted, in relation to this,
to pay attention to how sometimes it seems

00:34:36.021 --> 00:34:41.520
like me, myself, or he, myself,
did it with really a word of emphasis on I

00:34:41.521 --> 00:34:43.601
am the commissioner and I am in charge of
everything.

00:34:44.150 --> 00:34:46.190
But there are some inscriptions that might
not work.

00:34:47.540 --> 00:34:49.840
And one is that you need to check it.

00:34:50.060 --> 00:34:52.540
One is in ceramic and it looks like the
person in the video.

00:34:54.960 --> 00:34:57.139
So, I did a couple of ones of this.

00:34:57.140 --> 00:34:58.320
I think we are close to that.

00:34:58.890 --> 00:35:00.740
I think we are close to doing a whole
thing with silver.

00:35:00.741 --> 00:35:03.460
I think that's a good way of saying...

00:35:04.690 --> 00:35:05.960
I think this helped her.

00:35:06.140 --> 00:35:06.456
Yeah.

00:35:06.480 --> 00:35:07.480
Yeah, yeah.

00:35:09.010 --> 00:35:10.380
I think it's good.

00:35:10.760 --> 00:35:13.700
The fact that I say these, I deserve more
of the recognition of the world.

00:35:13.800 --> 00:35:14.800
Good.

00:35:19.360 --> 00:35:20.380
It doesn't actually be...

00:35:20.381 --> 00:35:23.700
I don't really have the cave, the Nym's
quarters and things like that.

00:35:23.701 --> 00:35:24.701
In which region?

00:35:24.845 --> 00:35:26.000
Yes, that's the one.

00:35:26.280 --> 00:35:29.440
He says, I'm a theory, I built this for
the Nym's.

00:35:29.680 --> 00:35:30.880
A bit earlier than that, yeah.

00:35:31.660 --> 00:35:36.200
Maybe it's a hobby in the theatre to burn
these rocks and put them in the office.

00:35:42.410 --> 00:35:43.890
So, really we need to sit and debate.

00:35:49.100 --> 00:35:57.100
We have gained that right of resting and
having a little bit of dinner.

00:35:57.990 --> 00:36:02.560
So, for those that are online,
thank you so much for being here.

00:36:03.020 --> 00:36:11.020
Tomorrow we will start at 9am with the
same length of the Zoom meeting.

00:36:11.740 --> 00:36:17.040
For those who are here, you only have to
follow us to the restaurant.

00:36:18.354 --> 00:36:21.220
We have time to pass by the restaurant if
you want.

00:36:21.940 --> 00:36:27.198
If you want to leave
your laptops or whatever,

00:36:27.199 --> 00:36:30.440
I think I will go directly
to the restaurant.

00:36:31.120 --> 00:36:33.900
We are in the same area.

00:36:34.140 --> 00:36:40.440
It's like only 20 minutes by walk from the
restaurant.

00:36:41.365 --> 00:36:44.800
And we can make sure it's like 10 minutes
or 5 minutes.

00:36:44.940 --> 00:36:45.940
So, it's close.

00:36:46.490 --> 00:36:48.020
It's one stop and then...

00:36:48.700 --> 00:36:51.720
Don't come just for me, but if anyone
wants to go by the restaurant,

00:36:52.020 --> 00:36:53.160
I will definitely join them.

00:36:53.830 --> 00:36:55.500
Yes, I think many people do that.

00:36:56.050 --> 00:36:57.220
So, thank you so much.

00:36:57.360 --> 00:36:58.360
Thank you.

00:36:58.825 --> 00:36:59.940
Thank you so much.

00:36:59.941 --> 00:37:00.941
Enjoy it.

00:37:02.960 --> 00:37:06.179
And also in Spanish,
thank you very much to the

00:37:06.180 --> 00:37:09.380
employees of the NET
who are managing all of this.

00:37:10.680 --> 00:37:12.060
Thank you very much, guys.

00:37:12.340 --> 00:37:13.340
And see you tomorrow.