学界提及陆其安《神棍亚历山大》(Lucian, Alexander the false prophet)的 伊比鸠鲁领袖阿马斯翠的雷皮度(Lepidus of Amastris)时，往往将此人与一篇 出土于阿马斯翠(Amastris)的 CIG 4149(即 Marek 1993, p. 162 Kat. Amastris no. 12)Tiberius Claudius Lepidus 当作是同一人，但如此推论多没有提出具体证 明。本文探讨将两人视为同一人在证据上以及推论上会出现的问题，并主张 在证据不足的情况下，若采用 Prosopographia Imperii Romani 较为保守的说法，比较合理。 In the Alexander the False Prophet, Lucian presents a biographical account of Alexander of Abonuteichos, who founded a snake oracle cult in Paphlagonia. This oracle cult eventually spread to Rome under the crafty guidance of its founder Alexander, who used deception, trickery, and human flaw to ensnare laymen and dignitaries alike. Lucian informs us that Alexander was perplexed by Lepidus of Amastris and his Epicurean followers, who doubted Alexander's oracles and made fun of his craft. Scholars were able to link many of the personages in Alexander's biography to historical persons based on inscriptions and literary accounts by other authors, and Lepidus was linked to an inscription found at Amastris, which commemorated one Tiberius Claudius Lepidus, 'high-priest of Pontus' and 'president of the city. This paper examines this identification, and finds that alternative interpretations on the connection between Lucian's Lepidus and the Lepidus inscription ought to be considered.

This chapter proposes to read the sculptural program of the Philopappos Monument at Athens from the perspective of power and status of the Orontid’s royal house of the kingdom of Commagene. Investigations will focus on the honorand’s grandfather, Antiochus IV of Commagene, styled as a togate figure and sitting on a sella curule, and how such choice can interpret Philopappus’ career. This chapter argues that the monumental façade of the Commagenian king Philopappus defines the concept of client-kingship as a non-territorial Roman institution. Client-kings and their members were a class of their own within the Roman political hierarchy, and served bureaucratic functions.