Lifshitz, Donateurs et Fondateurs, pp. 24–26, 31, 32. A number of other inscriptions appear to refer to this class of semi-Jews. An undated inscription, found in a Jewish setting (Frey, Corpus Inscriptionum Iudaicarum [Vatican City, 1936], no. 228), refers to a woman Eparchia as theosebes; another (see Lifshitz, “Les Juifs a Venosa,” Rivista di Filologia 40 [1962], p. 368) refers to Marcus theuseves, likewise in Latin letters. These may be epitaphs of pious Jews, but more likely they are “sympathizers.” The fact that though these inscriptions are in Latin, yet the Greek word theosebes is transcribed in Latin letters would seem to indicate that the term is by this time a technical one. The goddess of the Sabbath, Sambathis, or the Jewish Sibyl, a semimythical prophetess called Sambethe or Sabbe (Tcherikover, “The Sambathions,” Corpus Papyrorum Iudaicarum III, pp. 49–52), was worshipped by a syncretistic association of Sabbath observers. It is easy to understand why newborn girls were named after the patron goddess. The name of the Jewish Sibyl, Sambathis, is definitely derived from the Sabbath (Tcherikover, “The Sambathions,” p. 51). No ancient Oriental goddess was ever associated with Sambathis, and consequently the only reason for pagans worshipping her must be sought in her name. It is precisely at Karanis in Egypt (where we find ostraca referring to the goddess of the Sabbath and to the Jewish Sabbatian Sibyl) where we also find a large number of people named Sambathion. Moreover, the fact that we find an inscription at Naukratis in Egypt, for example, referring to a Sabbatarian (Sambatike) association (sunodos) would indicate that the “sympathizers” were not merely individuals but were organized as a group.