 So, in Roman religions, stone had two contradictory features. On one hand, it expressed individuality of people who commissioned its design. The stones with inscriptions were modified in various ways by, for example, carving and cutting, both letters and ornaments. The monuments with inscriptions could be also engraved in different types of stone, depending on the financial means of a delicant. On the other hand, stones with inscriptions were placed in public places, especially in front of the temples and sanctuaries. So they could be characterized as communal or as objects for admiration or even inspiration. Without stones with inscriptions, the study of religion in the Roman provinces would currently exist. Such a blanket statement is, of course, an exaggeration. Much could still be learned from the rich material remains about sanctuaries, iconography, and even cult practices. But apart from a few scattered and incidental references in literary sources, you would know almost nothing of the names of the deities worshipped, a very liter of religious organization and cult personnel, and far less about key issues such as the interaction of local and imperial religious traditions. If you want to know what deities were worshipped in a particular area of the Roman provinces or what sorts of people worshipped them or what religious institutions exist there, epigraphic stones evidence are most important source. The aim of this paper is to present the importance of use of stone in Roman religious practices using the case study of votive inscriptions set up by women in the province in Dalmatia. It was not only the medium for religious dedication, but also had a symbolic role in Roman society. Votive inscriptions could express, as I said, individuality of dedicance reduces, but also adherence to the Roman culture. Stones are also one of the few categories of fines which allow and glimpse into the participation of women in Roman religion. There aren't much evidences that women, especially those who came from Roman provinces, participated in religion life. The majority of known literary sources were written by patrician males about patrician males for surprise patrician males. What explains lack of sources concerning women? The marginal role of women's participation in religion is strikingly connected to their position in Roman society. There were deprived of men laws who had only men. Moreover, some of Roman authors wrote that there existed prohibitions which didn't allow women except of price test, as we can see on this picture, drinking wine without water or even cutting raw meat. So women were excluded from making sacrifices. Because of women's incapacities and exclusions, founding of inscription was one of the most important way to express their religiosity in the public space. The study of women and religion attract attention more and more often, but still there is a very big gap in this research, especially in Eastern Europe, Roman provinces. I chose Roman Dalmatia for my research because there was found the highest number of votive Latin inscriptions with the name of women on it, among all Roman provinces. In epigraphic databases, I found circa 130 votive inscriptions, which were set up by a woman herself, or by a woman with hair, for example, husband or partner or sometimes father, son, et cetera. Moreover, it is the highest number and the bigger proportion between all the votive inscriptions in Roman provinces. As I said in Dalmatia, it is 130 inscriptions out of 900 all of votive inscriptions which were set up only by men. Contrary in some of other European provinces, for example, in Asia, we've got 60 set up by women out of circa 1,500. In Asia, in failure, it is 31 out of over 500, and in Asia superior, it's nearly 20 out of almost 400, so we can see the difference, yeah. In my opinion, it could mean that in Dalmatia, women could more actively participate in a public religion. Of course, the number of inscriptions is not objective. Because of, for example, in Christian times, the pageant inscriptions were frequently used as building material, for example, for city walls, walls, or even churches. Moreover, it's possible that even it's sure that epigraphic databases online are not complete. So for being objective and for getting more information, for example, for types of stone, et cetera, it is necessary to search all of corpora with inscriptions and archeological reports from present territory of Croatia, Bosnia and Herzegovina, Montenegro, Kosovo, Serbia, and Albania, so it's my plan for next one year or two years, I'll see. What is also interesting from my research, Dalmatia is the most diversified ethnically Roman province, even after Roman conquest was interesting. The picture which has emerged from the detailed studies of Sancti Portax scholar like Geza Alfaldi, suggests the following distinct ethnic and geographical groupings, the Japodes, the Liburni, the Dalmatia, the Panonias in Northern Dalmatia, the people of Eastern Dalmatia, and some Celtic people of each part of the province. All of these tribes had their own religious system, what means that if some, for example, Liburnian woman worshipped Roman deities by setting up for them an inscription, that means she expressed in some way her adherence to the Roman word and to the Roman culture. Most of our data about divin names comes from votive inscriptions, which are by far the most common type of inscriptions that concerns religious life in the provinces. As already suggested, stones with votive inscriptions can tell us stories not only about gods, but also about their worshipers. Inscriptions, even those of pure quality, cost money, and were consequently beyond the means of most people. Moreover, the practice of inscribing dedications of stone was to a large extent a distinctly Roman one. Most provincials who erected the literary inscriptions were just adopting a Greek-Roman culting practice, whether consciously or not. We must accordingly be aware that for both reasons the data provided by the Decatur inscriptions concern a particular segment of the population. Nevertheless, the information that we can derive from them is a sort that would otherwise be completely unavailable. From a name, we can normally determine the dedicator's gender and occasionally something about his or her social status and cultural background as well. Whether the dedicator was in genus or immigrant, citizen, or peregrine. For example, among all of women, there were, among others, freed women who were identified by liberation. It is Liberta in Latin, by naming or not, it is Facule de Ving, their ex patronus or ex-owner. And this is sometimes called pseudo affiliation or false affiliation because in other inscriptions frequently behind the name of the woman, there is a name of her father, so it's something like this. And here we deal with two cases. It's Darmocasecunda and Trozia Prima. This first of the inscription comes from Bribir, second one from Bencovac, and both are dated to first on 2nd century AD. Contrary to freed women, there's a quite numerous group of women who set up inscriptions only by their own. We can suppose that they had enough money for it, so they had probably a higher social status. In Dalmatia, there is much more inscriptions set up only by women that in another European provinces. In my future research, I would like to create a map of all what if inscriptions from Dalmatia to analyze if there are some connections between Dedicand and the ethnic group which they belong to. Because I've heard some rumors from ancient sources and that in Liburnia women had more power than in the other ethnic groups. So I'd like to check it there if it's true or not. Here, in the first example, we deal with Iunia Varena who founded the altar for Iuno, and in the second case, inscription was founded by Cornelia Tertia, who was Caius' daughter, and she worshiped this altar Jupiter Optimus Maximus. And we also can see that the style of letter is not good, the line is blurred, so the quality isn't very well. What is my opinion, the most interesting, but unfortunately very rare, is a personal experience of a Dedicand. Among all the inscriptions set up by women, there's only one with this case as well. A freed woman whose name was Julia Maxima and who lived in ancient Salona in 1st or 2nd century AD founded the inscription to Liberpater as the result of something having been seen, it's exhibition in Latin. It could be an evidence that she had some specific individual religious experiences connected directly with contact with God, for example in a dream. I think that the other options isn't possible or maybe you can be sure. Among other gods who were mentioned in the inscriptions were for example Roma Agusta, Isis, Magnamater, and Silvanus. So not only the Deities worship only by women, like for example Venus. And what's interesting about Silvanus, this god is subject to special attention from the archaeologists from former Yugoslavia who considered him to be a dual deity, distinguishing a Roman god when mentioned in inscriptions, from a local deity on representations, such as when on this slide, a clear underestimation of the complexities of religious and ethnic identities in antiquity. But generally for now the researchers think that it's not true. And it's only some kind of provincial style and not their incapacity for sculpture, something which is really beautiful. I haven't analyzed all the inscriptions yet, but for this moment it's possible to say that the altars and plaques founded by women from Roman Dalmatia aren't high and unfortunately, as we can see, haven't got many decorations. We can see only the lines and letters, and yeah, something like that. So for now it's hard to say something about individuality. Very high achieved from 25 to 61 centimeters, more often the quality of letters on the inscriptions is not good. And here's another examples. And the most number of inscriptions was made in the same type of stone, so it's limestone, which was the most cheaper and most valuable material, but there are some single examples were made in sandstone and marble. For some toppings, stones with inscriptions provide the crucial or even source of evidence. The variety of gods and the extent of their worship, the number and social location of their worshipers. Less obviously, inscriptions can also provide valuable insight into cultural assumptions about the nature of the gods and their interactions with mortals, and can help us explore, if not resolve, issues of cultural and religious identity. The most important is, of course, the material. Stone is not only the most durable material known in Roman times. It is also a symbol of Roman culture, which can tell us a lot of very interesting stories. Thank you for your attention. Thank you.