Apuleius' Psyche already knew that dedicatory inscriptions were the quickest way to learn who the divine incumbent of a sanctuary was – most dedications addressed the main divinity worshipped in a sanctuary, so she quickly identified Juno as the incumbent of a sanctuary she stumbled upon. From their study of a growing number of ancient objects, Renaissance antiquarians were familiar with the combination of a divine image and a dedicatory inscription on its base, and the author of the Hypnerotomachia Poliphili, among other things a delightful document of early Renaissance antiquarianism, invented such epigraphical monuments of divinities that were relevant to his story. In the study of ancient gods, however, inscriptions rarely played a large role. Historians used epigraphical evidence mainly when describing local cults: well before Lewis Farnell (1856–1934) in his Cults of the Greek States printed the relevant epigraphical texts among his references, scholars such as Sam Wide (1861–1918) combined epigraphy with the literary and archaeological evidence. But not being epigraphers, these authors used inscriptions mostly in a rather cursory fashion, and since many of these monographs were written in the late nineteenth century, before the collection of the Inscriptiones Graecae were available, their usefulness is rather limited nowadays. No scholar, as far as I know, has looked at the Greek gods uniquely through the lens of a corpus of evidence characterized by its material conditions only, instead of its content or literary genre.