Temple of Aphlad

Aphlad was originally a Semitic Mesopotamian god from the city of Anath, and presence of his cult in Dura is revealing of its religious and cultural diversity.

[2] Von Gerkan proposed a theory that the temples of Bel and Aphlad "were placed so as to put the two most vulnerable corners of the city wall under divine protection.

The undersigned members of the association, [their names], erected this andron to the god Aphlad, on behalf of the safety of the general Seleucos, of themselves and of their children.

[4]This inscription is not only revelatory because it gives an exact date for the construction of the sanctuary, but because the names listed answer some questions as to who Aphlad's devotees were.

This, and the fact that none of the family names appeared in Dura before 54 A.D, suggests that Aphlad's devotees may have been migratory merchants originating in Anath.

As part of this process, cult reliefs like that of Aphlad were put out of use by turning them around to face the wall before being sealed beneath the earth.

Also on the stele is a Greek inscription reading:This foundation of the sanctuary of Aphlad, called god of the village of Anath on the Euphrates, Adadiabos, son of Zabdibolos, son of Silloi erected as his vow on behalf of the salvation of himself, his children, and all of his house.

[4] Aphlad wears both a diadem and polos, not seen in other Durene and Parthian depictions of gods and kings, and otherwise only seen in a few Palmyrene reliefs from the era.

Full frontality of figures is a trademark of Durene art, but the priest beside Aphlad stands turned slightly to the side.

Disproportionately large heads, as seen in this relief, are not found in other Durene artworks, and is a feature associated with earlier Mesopotamian art.

However, the fact that the relief was buried with care suggests that Aphlad's devotees saw the interment of their sanctuary as a temporary measure.