79 intact stelae, 1 altar and some fragments have been discovered. The total number of stelae is estimated at about 200. Their iconography can be divided into two types: stelae with a crescent surmounting a dovetail cartouche containing an epitaph (20 examples) and figured stelae (64 examples) showing men, women and sometimes couples and children. As far as dating is concerned, the formulae used in the texts indicate the first half of the 2^nd century AD.

All the stelae were found in secondary positions, not one was found in its original place above a tomb. Most of them were thrown in ditches and rubbish pits, but a considerable number were placed within graves, laid flat on top of the coffins. This practice raises questions. Was this gesture part of a ritual or a symbolic act whose significance escapes us? Several hypotheses have been proposed, none is entirely satisfactory.
As a ritual act: the gesture could be apotropous (turning away danger, protecting) or superstitious (protection in favour of or against the deceased's soul).
Another possibility is that when the grave was opened to be re-used the stela was placed inside. This could have been to bury a member of the same family, the descendants (of the deceased) displacing the stela, and placing it on the coffin of the newly buried individual.
Another possibility is the use of the stela as an architectural element of the tomb, as a symbolic covering element, like the lid of a sarcophagus.
Possibly in the same way as other structures were backfilled with rubbish, there was a process of rejection. The stelae could have been placed in the graves for practical reasons, either because the rubbish pits were already full, or to save energy and time, the gravediggers finding it easiest to put them in nearby graves close to those gone to ruin.
 
There are many questions, the explanations should be treated with caution and interpretations are always risky. We have now to wait for comparable examples in order to seize the true meaning of what has been observed.