 The nature of available sources means that most of you know about Inhabitants of the Roman Empire is mostly reserved to the privileged group of society, as they were likely to live behind long-lasting monuments. Epigraphic monuments, especially votive inscriptions, are also the best evidence for the presence of women in public places, such as, for example, sanctuaries or temples. Therefore, they could be characterized as those inscriptions, of course, as communal or as objects for admiration or inspiration, not only for other women. Votive inscriptions are also one of the few categories of finds which allow any glimpse into the female participation in Roman religion. Besides the name of gods or goddess from whom such monuments were set up, we can derive information from the text of inscription which would otherwise be completely unavailable. From a name of the elegant of women set up such inscription, we can determine besides, of course, gender, occasionally the social status and cultural background as well, whether the dedicator was, for example, immigrant, citizen or peregrine. Without stones with inscriptions, the study of religion in Roman provinces would currently exist. Such a blanket statement is, of course, an excellent motivation. 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, we would know almost nothing of the names of deities worshipped, 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 we want to know what deities were worshipped in a particular area or what sorts of people worshipped them or what religious institutions existed, their epigraphic evidence are our most important source. Stones are also one of the few categories of finds which are when it glims into participation of women in Roman religion. There aren't many evidences that women, especially those who came from Roman provinces, participated in public religious life. The majority of known literary sources were written by Patricia Males about Patricia Males and, for surprise, Patricia Males. What explains lack of sources concerning women? The, let's say, marginal role of women's participation in religion is strikingly connected to their position in Roman society. There were deprived of many laws who had only men. Moreover, some of the Roman authors, for example, Cato, if I remember correctly, wrote that there existed prohibitions which didn't allow women except of priestess drinking wine without water or even cutting raw meat. Both of these acts were necessary in sacrificing, which was very important aspect in Roman religion. Because of women's incapacities and exclusions, founding of inscription was one of the most important ways to express their religiosity in public space. The study of women and religion attracts attention more and more often, but still there is a big gap in this research, especially in Eastern Europe and Roman provinces. The aim of this paper is an attempt to reconstruct the religious life of women who lived in Roman province Dalmatia using votive inscription as a great example. I chose Roman Dalmatia for my research because there was found the highest number of Latin inscriptions with the name of a woman on it, among all Roman provinces. In epigraphic databases I found circa 130 inscriptions which were set up by a woman or a woman with her husband or partner or her family, it depends. Moreover, this is the highest number and the bigger proportion between all the votive inscriptions in Roman provinces, especially southern or eastern Europe. In Dalmatia it's as I said 130 out of 900 votive inscriptions which were set up only by men. Contrary in some other provinces, in Dacia it's 60, founded by women, out of circa 1500. In Mesia inferior it's only 31 out of over 500. In Mesia superior it's 20 out of almost 400. In Panonia inferior it's 50 out of almost 1020. In Panonia superior it's 120 out of circa 1500. It could mean that in Dalmatia women could more actively participate in fabric religion, but of course the number of inscriptions is not objective. We know that for example in Dacia and in both Mesias there were many military camps, so probably the population of men was bigger there than for example in Dalmatia. Moreover during Christian times the page and inscriptions were frequently used as building material, for example for city walls, either for churches or and moreover it's possible it's sure that epigraphic databases online are not complete, so for being more objective it is necessary to search all the corporal inscriptions and archaeological reports from the present territory of Croatia, Bosnia and Herzegovina, Serbia and Albania, so I've got a lot more to do in the future. And what is also interesting Dalmatia is one of the most diversified ethnically Roman province and even after Roman conquest. The picture which has emerged from the detailed studies of some important scholar like Geza Alfvildi suggests the following distinct ethnic and Georepica groupings, the Apodes, the Livurni and the Dermate, the Panolnias in Northern Dalmatia, the people of Eastern Dalmatia and some Celtic people also in North. And all of these let's say tribes, because tribe is not the proper word but I can't find the better one, had their religious system which means that if some of, for example, Albanian women worship Roman deities by setting up for them inscription, that means she expressed in some way her adherence to the Roman word and to the Roman culture. Most of our data about divine names comes from dedicatory inscriptions which are by far the most common type of inscription that concerns religious life in the provinces. As already suggested, these inscriptions provide valuable information not only about gods but also about the worshipers. Inscriptions even those of poor quality cost money and were consequently beyond the means of most people. Moreover, the practice of inscribing dedication on stone was to a large extent and distinctively Roman one. More, most Provincianals who erected dedicatory inscriptions were just adopting Greek or Roman Celtic practice, whether consciously or not. We must accordingly be aware that for both reasons the data provided by dedicatory inscriptions concern a particular segment of the population. Nevertheless, the information that we can derive from them is a sort of that would otherwise be completely unavailable. From a name we can normally determine gender, dedicator and occasionally something more than that. Among all of women there were for example freed women who were identified by liberation, so it's here, by naming their patronus or owner who nominated them. This is sometimes called sublimation or false creation. For example, here we deal with Dharmakase Kulda and Biribir who was liberated by Celma. Unfortunately, we don't know for who she set up this altar. And in the second example we deal with Trosia Prima from Vankovac, who set up this altar, what we saw with Sliven's Merito, what means willingly and deservedly for being her sacred pledge. And both of these inscriptions are there yet to burst on the second century. Contrary to freed women, there is a quite numerous group of women who set up inscriptions only by day or all. We can suppose that they had enough money for it and probably it was day or money, not his father or husband, as the Roman law said. So they had probably a higher social status, we know. In Dharmakase there is much more inscriptions set up only by women than in the other European provinces. And in my future research, I would like to create a map of all the inscriptions from Dharmakase to analyze if there are some connections between dedicants and their social status and the ethnic group which they belong to. In first example, this is one presentation we deal with Yunia Varena, who founded the altar for Juno in mother Venin. In the second case, the inscription was founded by Kornelia Teretia for Ljupiter Optimus Maximus, and we know that she was a daughter of Caius. And in the third case, it's really interesting. Here we deal with Mestena, daughter of Publius, who founded a particle probably in the temple for Magnamatter using her and only her money, and she emphasized it. So she wrote an inscription that she used her own money to build a particle, so big thing. But what is in my opinion the most interesting but unfortunately very rare is a personal experience of a dedicant. Among all of inscriptions set up by women in Dharmakase, there is only one in this case. A freed woman whose name was Yulia Maxima, and who lived in Andrin Salona in her second century, found a description to Riberpatter as the result of something having been seen. It is an exhibition in Latin. It could be evidence that she had some specific medieval religious experience connected directly with God, for example in a dream, or she saw a sculpture, for example, of this God somewhere, so she saw the God. Among the gods who were mentioned in descriptions were, for example, Rama Usta, Isis, Asclepius Magnamatter, Riberpatter, and Cisvanus. So not only deities who were worshipped only by women and occupied of women's birth, childhood, etc. What is a bit interesting, it's Cisvanus, this god here, is subject to special attention from the archaeologists from former Yugoslavia, who consider him to be a dual deity. Distinguishing Roman gods, when mentioned in descriptions, from herocardial deities on representations such as the one on the slide. A clear underestimation of the complexities of religious and ethnic identities in antiquity. Here are some other examples only to see their quality, which isn't good, also the quality of letters. And these inscriptions aren't big. I mean, the biggest one, which I found, has about 61 centimeters, so high. And mostly they were made in limestone, so not cheapest material, but the local one. As we could observe, we meant in Roman Dalmatia weren't silenced in religious aspects of their lives. They could have had money to express their religiosity in public places and thereby confirm their adherence to the Roman culture and to the Roman world. Even though they were deprived of many laws, they wanted to be heard, which made them strong in their position in Roman Dalmatian society, maybe even stronger or better than the men's one. Thank you.