| TITLE Mytilene honours the emperor Augustus |
| DATE Between 27 BCE –the princeps is called Augustus– and 11 BCE –the year of the death of his sister, Octavia the Younger, who is mentioned in the text. See: Rowe 2002, 134; Abascal 2014, 83; but also: Macmullen 2000, 15; Kajava 2008, 119; Chelotti 2011; Jones 2015, 105. |
| TEXT IG XII, 2, 58; IGRR IV, 39; OGIS 456; SEG 65, 669; and Labarre 1996, no. 21. See also: SEG 35, 907. The Packard Humanities Institute. [a.1] — — — — — — — — — — — — — — — — — — — — — — — — — — — — — —ν δὲ κα- [2] — — — — — — — — — — — — — — — — — — — — — — — — — — — — —δας ἱερὰ [3] — — — — — — — — — — — — — — — — — — — — — — — — — — —εσθαι ἐν τε- [4] — — — — — — — — — — — — — — — — — — — — — — — — — — γραψόντων εἰς α- [5] [— — — — — — — — — — — — — — — — — — — — — — τὸν ὑμν]ηθέντα ὕμνον ὑπὸ [6] [— — — — — — — — — — — — — — — — — — — — — ἐ]ν ταῖς γινομέναις θέαις [7] [— — — — — — — — — τιθέναι δὲ κατὰ πενταετηρ]ίδα ἀγῶνας θυμελικοὺς [8] [— — — — — — — — — — — — — — τοῖς νικήσ]ασιν ἆθλα ὅσα ὁ Διακὸς νόμος πε- [9] [ριέχει — — — τοῦ ἐπὶ τῶν στεφ]άνων(?) καὶ τοῦ ἀρχιερέως καὶ τοῦ στεφανη- [10] [φόρου — — — — — — — πέμψαι δὲ — — —]ς καταγγελεῖς τῶν πρώτων ἀ<χθ>ησο- [11] [μένων ἀγώνων — — — ταῖς ἐπισ]ημοτάταις πόλεσιν. ἀναθεῖναι δὲ δέλτου[ς] [12] [ἢ στήλας τοῦδε τοῦ ψηφίσματος ἐχούσας τὸ ἀντίγραφον ἐν τῶ ναῶ τῶ κατασ]κευαζομένω αὐτῶ ὑπὸ τῆς Ἀσίας ἐν Περγάμω κα[ὶ] [13] [— — — καὶ Μυτιλήνη — — —]ω καὶ Ἀκτίω καὶ Βρεντεσίω καὶ Ταρραχῶνι καὶ Μα[σ]- [14] [σαλία καὶ — — — — καὶ Ἀν]τιοχήα τῆ πρὸς τῆ Δάφνη. τὰς δὲ κατ’ ἐνιαυτὸν [15] [θυσίας — — — ἐν τῶ ναῶ τοῦ Διὸ]ς καὶ ἐν τῶ τοῦ Σεβαστοῦ. ὅρκον δὲ εἶναι τῶν δι- [16] [καζόντων καὶ τῶν — — — ὀμνυ]ομένων σὺν τοῖς πατρίοις θεοῖς καὶ τὸν Σεβασ- [17] [τόν. — — — ἐν τῶ ναῶ τοῦ Διὸς καὶ ἐν τῶ τῆς Ἀφροδί]της τὴν εἰκόνα τοῦ θεοῦ. τὰς δὲ τῶν γανων {²sic}² [18] — — — — — — — — — — — — — τεμένους εἶναι καὶ τἆλλα δίκαια καὶ τίμι[α] [19] [— — — — — — — — — — — κ]ατὰ δύναμιν τὴν ἑαυτοῦ. ἱερῶν δὲ ἐπὶ <τ>ράπε- [20] [ζαν — — — — — — — — — κατ]ὰ μῆνα ἐν τῆ γενεθλίω αὐτοῦ ἡμέρα καὶ π[α]- [21] [ρατιθέναι — — — — — τῶν] αὐτῶν θυσιῶν ὡς καὶ τῶ Διῒ παρίσταται. τρέ- [22] [φεσθαι δὲ τὰ ἱερεῖα — — — βόας — — —]ς ἐφελιωμένους {²sic}² ὡς καλλίστους καὶ με[τὰ] [23] [— — — μὲν ὑπὸ τῶν κατ’ ἐνια]υτὸν στρατηγ<ῶ>ν, δύο δὲ ὑπὸ τῶν [ἐπ]ι[σ]- [24] [τατῶν(?) — — — — — —] δὲ ὑπὸ τῶν ἀγορανόμων, τρία δὲ ὑπὸ τοῦ ἀρχιερέως [25] [— — — — — — — — — — — — — — — — — — τοῦ] δημοσίου δραχμὰς ἑκάστω τετρα- [26] [κοσίας — — — — — — — — — — — — — — — — δ]είκνυσθαι δὲ τοὺς τραφέντας [27] [— — — — — — — — — — τά τεθυσόμενα ἐν τ]οῖς ἀγῶσιν τρέφεσθαι τὸν ἴσο[ν] [28] [χρόνον — — — — — — — — — — — — — — — —] τὴν γενέθλιον ἡμέραν αὐτο[ῦ] [29] — — — — — — — — — — — — — — — — — — — — — — — — μηδενὶ διδομένου [30] [— — — — — — — — — — — — — — — — — — — — — — — τῶ σ]τεφανηφόρω καὶ τ[ῶ] [31] [— — — — — — — — — — — — — — — — — — — — — — — — καθ’] ἕκαστον ἔτος ἐν [32] — — — — — — — — — — — — — — — — — — — — — — — — — — —αι τίθεσθαι ἐπ[ὶ] [33] — — — — — — — — — — — — — — — — — — — — — — — — — — — — —ενα— — — {²vac.?} ² [b.1] εὐεργεσιῶν νομισ․․․․․․ εὐχα- [2] ριστίαν. ἐπιλογίσασθαι δὲ τῆς [3] οἰκείας μεγαλοφροσύνης ὅτ[ι] [4] τοῖς οὐρανίου τετε[υ]χόσι δό- [5] ξης καὶ θεῶν ὑπεροχὴν καὶ [6] κράτος ἔχουσιν οὐδέποτε δύ- [7] ναται συνεξισωθῆναι τὰ καὶ [8] τῆ τύχη ταπινότερα καὶ τῆ φύ- [9] σει. εἰ δέ τι τούτων ἐπικυδέσ- [10] τερον τοῖς μετέπειτα χρό- [11] νοις εὑρεθήσεται, πρὸς μη[δὲ]- [12] [ν] τῶν θεοποιεῖν αὐτὸν ἐπὶ [πλέ]- [13] ον δυνησομένων ἐλλείψει[ν] [14] τὴν τῆς πόλεως προθυμίαν [15] καὶ εὐσέβειαν. παρακαλεῖν [16] δὲ αὐτὸν συγχωρῆσαι ἐν τῆ [οἰ]- [17] κία αὐτοῦ δέλτον ἀναθεῖνα[ι] [18] καὶ ἐν τῶ Καπετωλίω δέ[λτον] [19] ἢ στήλην τοῦδε τοῦ ψηφ[ίσμα]- [20] τος ἔχουσαν τὸ ἀντίγραφ[ον]. [21] εὐχαριστῆσαι δὲ περὶ αὐτο[ῦ] [22] τοὺς πρέσβεις τῆ τε συγ[κλή]- [23] τω καὶ ταῖς ἱερήαις τῆς Ἑσ[τί]- [24] ας καὶ Ἰουλία {²⁶Λιουία}²⁶ τῆ γυναικὶ αὐτοῦ [25] καὶ Ὀκταΐα τῆ ἀδελφῆ καὶ τοῖς [26] τέκνοις καὶ συγγενέσι καὶ φί- [27] λοις. πεμφθῆναι δὲ καὶ στέφα- [28] νον ἀπὸ χρυσῶν δισχιλίων, ὃν [29] καὶ ἀναδοθῆναι ὑπὸ τῶν πρέσ- [30] βεων. εὐχαριστῆσαι δὲ ἐπ’ αὐ- [31] τοῦ καὶ τῆ συγκλήτω τοὺς πρέσ- [32] βεις προσενηνεγμένης αὐτῆς [33] τῆ πόλει συμπαθέστατα καὶ [34] τῆς πατρίου χρηστότητος [35] οἰκείως. |
| TRANSLATION: Rowe 2002, 133-134. fr. i 4 . . . having written in / . . . of the hymn by / . . . among the existing spectacles / . . . theatrical contests / 8 . . . as many prizes as the law pertaining to Zeus / . . . and of the high priest and of the stephane- / [phoros . . . ] heralds of the first [contests] that will be / [held . . . ] to the most famous cities, to put up plaques / 12 [ . . . in the temple?] being put up to him by Asia in Pergamum and / . . . and Actium and Brundisium and Tarraco and Ma[s/salia . . . ] and Antioch near Daphne. The annual / [sacrifices . . . ] and in the temple of Sebastos. That there is to be an oath of the /16 [judges . . .] with the ancestral gods, and Sebastos / . . . the image of the god. That those of the / . . . of the shrine or precinct and the other rights and privileges / . . . according to his own ability. That on the table of the offerings /20 . . . each month on his birthday and / . . . of the same sacrifices, as is offered also to Zeus. That are / [to be reared bulls? . . . ] mottled[?] as beautiful and large as possible / [ . . . by the annual] generals, two by the epi / 24 [statai by the . . . ] agoranomoi, three by the high priest / . . . four [hundred] drachmai to each from the public treasury / . . . That the reared are to be displayed / [ . . . in] the contests to be reared the same / 28 [time . . .] his birthday / . . . giving to no one / . . . the stephanephoros and / . . . each year / 32 . . . to be placed on fr. ii 34 for benefactions . . . return. That it is a characteristic of his customary greatness of mind to take into account that things that are by fortune and by nature humbler can never be made equal to those that attain a heavenly reputation and possess the authority and power of gods. But if anything more glorious than these is discovered in later times, the zeal and the piety of the city shall fail in none of the things that can deify him all the more. 48 That the envoys call on him to allow a plaque to be put up in his home and, in the Capitolium, a plaque or a stele bearing a copy of this decree. That the envoys offer thanks concerning him to the Senate and the vestal virgins and his wife, Julia [sic], and his sister, Octavia, and his children and relatives and friends. 60 That a crown be sent of two thousand gold pieces, which should be presented by the envoys. That the envoys properly in his presence offer thanks to the Senate for having conducted itself most sympathetically toward the city and for its traditional kindness. |
| BIBLIOGRAPHY Abascal, J. M. (2014). “El Decreto de Mytilene y Tarraco. Una nota”. Studia Historica. Historia Antigua 32: 77-89. 83. Bömmer (1952), RE: s.v. Pompa. Herrscher, Vol. XXI. 2, 1966, n. 280. Buraselis, K. (2017). “On the rhetoric of Imperial Majesty. Elements of the Ideological Interaction between Emperor and Imperial Society on the Basis of Civic Decrees, Imperial Pronouncements and Literary Testimonies in the Greek East”. In: A. Heller and O. M. van Nijf, eds., The Politics of Honour in the Greek Cities of the Roman Empire. Leiden-Boston: Brill, 386-396. Chelotti, M. (2011). “Brindisi e Augusto”. In: S. Cagnazzi, M. Chelotti, A. Favuzzi, F. Ferrandini Troisi, D. P. Orsi, M. Silvestrini and E. Todisco, eds., Scritti di Storia per Mario Pani. Bari: Edipuglia, 101–109. Jones, C. P. (2015). “The Earthquake of 26 BCE in Decrees of Mytilene and Chios”. Chiron 45: 101–122. Kajava, M. (2008). “Alcune note sulle Deltoi, capitoline e altre”. In: M. L. Caldelli, G. L. Gregori and S. Orlandi, eds., Epigrafia 2006. Atti della XIVe Rencontre sur l’Epigraphie in Onore di Silvio Panciera con Altri Contributi di Colleghi, Allievi e Collaboratori. Roma: Quasar, 115–120. 119. Labarre, G. (1996). Les Cités de Lesbos aux Époques Hellénistique et Impériale. Paris: Institut d’Archéologie et d’Histoire de l’Antiquité, no. 21. Macmullen, R. (2000). Romanization in the Time of Augustus. New Haven – London: Yale University Press, 15. Rowe, G. (2002). Princes and Political Cultures. The New Tiberian Senatorial Decree. Ann Arbor: University of Michigan Press, 133-135. |
Category
Emperors’ and kings’ epithets
Antiochus III the Great
| TITLE Antiochus III the Great |
| DATE 197 BCE (previous proposal: 278 BCE). |
| TEXT Piejko 1991, 9-10 (SEG 4, 661; CIG 3595; OGIS 219; I.Ilion 32. See also: SEG 27, 1257; SEG 33, 1047). [1] ἐπιμηνιεύοντος Νυμφίου τοῦ Διοτρέφους, ἐπιστατοῦντος δὲ Διονυσίου τοῦ [2] Ἱππομέδοντος, Δημήτριος Διοῦς εἶπεν· ἐπειδὴ βασιλεὺς Ἀντίοχος βασιλέως [3] Σελεύκου ἐν ἀρχῆι τε παραλαβὼν τὴμ βασιλείαν καὶ προστὰς ἐν- [4] δόξου καὶ καλῆς αἱρέσεως, ἐζήτησε τὰς μὲν πόλεις τὰς κατὴν Σε- [5] λευκίδα, περιεχομένας ὑπὸ καιρῶν δυσχερῶν διὰ τοὺς ἀποστάντας [6] τῶμ πραγμάτων, εἰς εἰρήνην καὶ τὴν ἀρχαίαν εὐδαιμονίαν καταστῆσαι, [7] τοὺς δ’ ἐπιθεμένους τοῖς πρά<γ>μασιν ἐπεξελθὼν, καθάπερ ἦν δίκαιον, ἀνα- [8] κτήσασθαι τὴμ πατρώιαν ἀρχήν· διὸ καὶ χρησάμενος ἐπιβολῆι καλῆι καὶ δικαία[ι] [9] καὶ <λ>αβὼν οὐ μόνον τοὺς φίλους καὶ τὰς δυνάμεις εἰς τὸ διαγωνίσασθαι περὶ [10] τῶμ πραγμάτων αὐτῶι προθύμ<ου>ς, ἀλλὰ καὶ τὸ δαιμόνιον εὔνουν καὶ συν- [11] εργόν, τάς τε πόλεις εἰς εἰρήνην καὶ τὴμ βασιλείαν εἰς τὴν ἀρχαίαν διάθεσιν [12] κατέστησεν· νῦν τε παραγενόμενος ἐπὶ τοὺς τόπους τοὺς ἐπὶ τάδε τοῦ Ταύρου [13] μετὰ πάσης σπουδῆς καὶ φιλοτιμίας ἅμα καὶ ταῖς πόλεσιν τὴν εἰρήνην κατεσκεύ- [14] ασεν καὶ τὰ πράγματα καὶ τὴμ βασιλείαν εἰς μείζω καὶ λαμπροτέραν διάθεσιν [15] ἀγήγοχε, μάλιστα μὲν διὰ τὴν ἰδίαν ἀρετήν, εἶτα καὶ διὰ τὴν τῶμ φίλων καὶ τῶν [16] δυνάμεων εὔνοιαν· ὅπως οὖν ὁ δῆμος, ἐπειδὴ καὶ πρότερόν τε, καθ’ ὃν καιρὸν [17] παρέλαβεν τὴμ βασιλείαν, εὐχὰς καὶ θυσίας ὑπὲρ αὐτοῦ πᾶσι τοῖς θεοῖς [18] διετέλει ποιούμενος, καὶ νῦν εὔνους ὢν καὶ τὴν αὐτὴν αἵρεσιν ἔχων, [19] φανερὸς ἦι τῶι βασιλεῖ, τύχηι τῆι ἀγαθῆι· δεδόχθαι τῆι βουλῆι καὶ τῶι [20] δήμωι· τὴμ μὲν ἱέρειαν καὶ τοὺς ἱερονόμους καὶ τοὺς πρυτάνεις εὔξασ- [21] θαι τῆι Ἀθηναῖ τῆι Ἰλιάδι μετὰ τῶμ πρεσβευτῶν τήν τε παρουσίαν γεγο- [22] νέναι <ἐπ’ ἀγαθῶι> τοῦ βασιλέως καὶ τῆς ἀδελφῆς αὐτοῦ βασιλίσσης καὶ τῶμ φίλων [23] καὶ τῶν δυνάμεων, καὶ γίνεσθαι τά τε ἄλλα ἀγαθὰ τῶι βασιλεῖ καὶ τῆι βασι- [24] λίσσηι πάντα, καὶ τὰ πράγματα καὶ τὴμ βασιλείαν αὐτοῖς διαμένειν λαμβάνου- [25] σαν ἐπίδοσιν καθάπερ αὐτοὶ προαιροῦνται· εὔξασθαι δὲ καὶ τοὺς ἄλλους ἱερεῖς καὶ [26] ἱερείας μετὰ τοῦ ἱερέως τοῦ βασιλέως Ἀντιόχου τῶι τε Ἀπόλλωνι τῶι ἀρχηγ[ῶι] [27] τοῦ γένους αὐτοῦ καὶ τῆι Νίκηι καὶ τῶι Διὶ καὶ τοῖς ἄλλοις θεοῖς πᾶσι καὶ πάσαις· ἐ[πὶ δὲ] [28] ταῖς εὐχαῖς τῆι μὲν Ἀθηνᾶι συντελεσάτωσαν τὴν νομιζομένην καὶ πάτ[ριον θυ-] [29] σίαν οἵ τε ἱερονόμοι καὶ οἱ πρυτάνεις μετὰ τῆς ἱερείας καὶ τῶμ πρεσβευτῶν, τ[ῶι δὲ Ἀπόλ-] [30] λωνι καὶ τοῖς ἄλλοις θεοῖς οἱ στρατηγοὶ μετὰ τῶν ἄλλω<ν> ἱερείων· ὅταν δὲ ποιῶ[σι τὰς θυ]- [31] σίας, στεφανηφορείτωσαν οἵ τε πολῖται καὶ οἱ πάροικοι πάντες, καὶ συνιόν[τες κατὰ φυ-] [32] <λ>ὰς συντε<λ>είτωσαν θυσίας τοῖς θεοῖς ὑπὲρ <τ>οῦ βασιλέως καὶ τοῦ δήμου· [ὅπως δὲ τὰ] [33] εἰς τὴν τιμὴν καὶ δόξαν ἀνήκοντα συγκατασκευάζων ὁ δῆμος φανερὸς [ἦ πᾶσιν, ἐπαι-] [34] νέσαι μὲν αὐτὸν ἐπὶ τῆι ἀρετῆι καὶ τῆι ἀνδραγαθίαι ἣν ἔχων [διατ]ελεῖ, [στῆσαι δὲ αὐτοῦ εἰ-] [35] κόνα χρυσῆν ἐφ’ ἵππου ἐν τῶι ἱερῶι τῆς Ἀθηνᾶς ἐν τῶι ἐπιφα[νεστάτωι τόπωι] [36] ἐπὶ βήματος τοῦ λευκοῦ λίθου καὶ ἐπιγράψαι· ὁ δῆμος ὁ [Ἰλιέων βασιλέα Ἀντί-] [37] οχον βασιλέως Σελεύκου εὐσεβείας ἕνεκεν τῆς εἰς τὸ ἱερό[ν, εὐεργέτην καὶ σω-] [38] τῆρα γεγονότα τοῦ δήμου· ἀναγορεῦσαι δὲ καὶ ἐμ [Παναθηναίοις τὰς τιμὰς ἐν τῶι] [39] γυμνικῶι ἀγῶνι τὸν ἀγωνοθέτην καὶ τοὺς σ[υνέδρους ὅταν ἥ τε Ἰλιέων πό]- [40] λις καὶ αἱ λοιπαὶ πόλεις στεφανῶσιν τῶι ἀρ[ιστείωι στεφάνωι τὴν Ἀθηνᾶν τὴν] [41] Ἰλι<ά>δα, τὴν ἀναγγελίαν ποιουμένους [διὰ τοῦ γραμματέως τῶν ἀγωνοθέτῶν?] [42] ἑλέσθαι δὲ καὶ πρεσβευτὰς ἐκ πάν[των Ἰλιέων ἄνδρας τρεῖς οἵτινες] [43] ἀσπασάμενοι αὐτὸν παρὰ τ[οῦ πλήθους καὶ συνησθέντες ἐπὶ τῶι ὑ-] [44] γιαίνειν αὐτόν τε καὶ τὴ[ν ἀδελφὴν αὐτοῦ βασίλισσαν Λαοδίκην] [45] καὶ τοὺς φίλους καὶ τὰς [δυνάμεις ἀποδώσουσιν τὴν ἐψηφισμένην τι-] [46] μὴν καὶ ἀπολογισάμ[ενοι τὴν τοῦ δήμου εὔνοιαν ἣν ἔχων εἴς τε τὸν πα-] [47] τέρα αὐτοῦ βασιλέα Σ[έλευκον καὶ εἰς τὰ τοῦ βασιλέως πράγματα ἀεὶ δια-] [48] τετέλεκεν παρακαλοῦσ[ιν αὐτόν καὶ εἰς τὸ λοιπὸν ἀεὶ τινος ἀγαθοῦ αἴτιον] [49] [γίνεσθαι ἡμι]ν, συμβαίν[ οντος γὰρ τούτου εὐχαριστήσει τῶι δήμωι]. |
| TRANSLATION Piejko 1991, 11-12. When Nymphius son of Diotrephes was President of the Assembly for the month, Dionysius son of Hippomedon the Foreman of the Council’s Standing Committee, on the motion of Demetrius son of Dies: Whereas King Antiochus son of King Seleucus from the beginning, as soon as he succeeded to the reign and proposed himself a (5) glorious and honorable course of action, sought to restore the cities of the Seleucis, vexed by the troublesome circumstances caused by those who had defected from the realm, to peace and original prosperity, pursuing the rebels against the state as it was just (in the endeavor) to regain his ancestral empire. Wherefore, since his purpose was honorable and just, in the contest for his cause (10) he was aided not only by friends and troops with alacrity, but also by the favor of the beneficent deity, so that he restored the cities to tranquillity and the kingdom to its pristine condition. And now upon his arrival in the regions on this side of the Taurus with all due care and dispatch he has assured peace to the cities and at the same time brought his affairs and the Empire to a greater and more splendid condition. (15) (He has achieved this) owing above all to his personal valor, but also through the good will of his friends and of the troops. Therefore in order that the people, in the same manner as once before, at the time when he succeeded to the kingdom, had performed vows and sacrifices to all gods on his behalf, might even now give to the King a manifestation of a good will and of their abiding in the same proposition, with a good luck, be it decreed by the Council and the (20) People: The Priestess, the cult officials and the governing magistrates shall pray to Athena of Ilium jointly with the ambassador for the propitious advent of the King, of her ladyship his Queen, and of the friends and the troops, and that among all other blessings, which may be granted to the King and the Queen, their rule and their kingdom might endure in stability and in constant (25) increase of strength, just as they wish themselves. Likewise, that other priests and priestesses pray together with the priest of King Antiochus to Apollo the Primogenitor of his race, to the Victory, to the Supreme Deity, and to all gods and goddesses. On the occasion of prayers the cult officials and the governing magistrates together with the priests and ambassadors shall perform the traditional and prescribed rites to Athena, while the officers with the priests do the same to (30) Apollo and other gods. When they offer these sacrifices all the citizens and resident alients shall wear festive crowns, and as they congregate by tribes they should make oblations to the gods in the intention of the King and of the people. In order that the people give a fitting, expression in respect to honor and esteem, to eulogize the King on his prowess and valor, with which he has been distinguishing himself, and to erect his (35) gilded equestrian statue in the sanctuary of Athena in the most conspicuous place, upon a basis of white stone and inscribe it: THE PEOPLE OF ILIUM (set up this statue of) KING ANTIOCHUS, THE SON OF KING SELEUCUS, FOR HIS DEVOTION TO THE SANCTUARY (and) BECAUSE HE BECAME BENEFACTOR AND SAVIOR OF THE PEOPLE. That the President of the Festival and the D[elegates] proclaim [the honors at the Panathenaea during the] athletic contest, when the city [of Ilium] (40) and the confederate cities crown the Ilian [Athena with the wreath of] valor, making the announcement [through the secretary of the directors of the festival?]. Furthermore to elect out of (all the citizens of Ilium a deputation of three men, who] having addressed the King on behalf of [the populace and congratulated him upon the] good health of himself and her [ladyship his Queen Laodice], (45) and of his friends and [troops, shall convey the decreed] honor, and after appropriate affirmations [of the constant good will, which has always animated our community towards his] father King S[eleucus and towards the affairs of the King himself], they shall exhort [him to continue also in the future as our benefactor], for [thus he will gratify the people”). Kotsidu 2000, 7-8. Priester der monatlichen Opfer war Nymphaios, Sohn des Diotrephes, Epistates war Dionysios, Sohn des Hippomedon. Demetrios, Sohn des Dies, stellte den Antrag: Da König Antiochos, Sohn des Königs Seleukos, von Anfang an, als er die Herrschaft übernahm und in rühmlicher und schöner Gesinnung daranging, die Städte der Seleukis, (5) die durch die Abtrünnigen vom Staat schwere Zeiten erlebten, wieder zum Frieden und der alten Glücklichkeit zu bringen, gegen die Angreifer des Staates auszurücken, wie es nur billig war, und die väterliche Herrschaft wiederzuerlangen. Weswegen er in schönem und gerechtem Einsatz, wobei ihm nicht nur die Freunde und die Streitkräfte (10) hilfsbereit im Kampf um den Staat, sondern auch die Gottheit wohlwollend und mitwirkend zuteil wurde, die Städte zum Frieden und das Reich in den alten Zustand brachte. Jetzt, in die Gebiete diesseits des Taurus kommend, verschaffte er mit aller Mühe und vollem Eifer den Städten den Frieden und brachte den Staat und das Reich in eine größere und glänzendere Verfassung, (15) am meisten durch seine eigene Tüchtigkeit, sodann durch das Wohlwollen der Freunde und der Streitkräfte. Damit nun das Volk, da es auch früher, als er die Herrschaft übernahm, fort fährt, Gebete und Opfer alien Göttern für ihm darzubringen, daß er auch nun wohlwollend und in gleicher Gesinnung ist, dem König offenkudig sei, zum guten GIück. Mögen der Rat und das Volk beschließen: (20) Die Priesterin, die Hieronomoi und die Prytanen sollen zusammen mit den Gesandten zu Athena Ilias beten, daß die Anwesenheit <zum Nutzen> des Königs, seiner Schwester, der Königin, der Freunde und der Streitkräfte sei und daß alles übrige Gute dem König und der Königin zuteil werde, und daß ihnen Staat und Reich erhalten bleiben, und anwachsen, (25) wie sie es sich wünschen. Auch die anderen Priester und Priesterinnen zusammen mit dem Priester des Königs Antiochos sollen zu Apollon, dem Archegetes seines Geschlechts, und zu Nike und Zeus und allen anderen Göttern und Göttinnen beten. Während des Gebets sollen die Hieronomoi und die Prytanen zusammen mit der Priesterin und den Gesandten der Athena das überkommene väterliche Opfer darbringen, die Strategen zusammen mit den anderen Priestern dem Apollon und den anderen Göttern. (30) Wenn diese die Opfer darbringen, sollen alle Bürger und Paröken Kränze tragen, nach Phylen zusammeskommen und den Göttern Opfer für den König und das Volk darbringen. Damit nun allen offenkundig sei, daß sich das Volk um die gebührenden Ehren und den Ruhm kümmert, soll man ihn wegen seines vorbildlichen Charakters und seiner Mannhaftigkeit, die er stets hat, loben und ein goldenes Reiterstandbild von ihm (35) im Heiligtum der Athena am angesehensten Ort auf einem weißen Marmorsockel aufstellen und aufschreiben: “Das Volk der Ilier (weiht) den König Antiochos, den Sohn des Königs Seleukos, wegen seiner Frömmigkeit dem Heiligtum gegenüber, den Wohltäter und Retter des Volkes.” Der Agonothetes und die Synhedroi sollen bei den Panathenäen am gymnischen Agon [die Ehrungen] ausrufen, wenn die Stadt der Ilier (40) und die restlichen Städte die Athena Ilias mit dem Ehrenkranz auszeichnen. Ferner soll man drei Männer unter allen IIiern als Gesandte auswählen, die ihm die Grüße des Volkes überbringen sollen, ihre Freude über seine Gesundheit wie die seiner Schwester, der Königin Laodike, (45) er Kinder und der Streitkräfte, die beschlossenen Ehrungen überbringen sollen, und, nachdem sie das Wohlwollen des Volkes, das es seinem Vater Seleukos und dem ganzen königlichem Haus gegenüber stets erwies, in Erinnerung gerufen haben, ihn auffordern soll, auch hernach sich immer als Urheber des Guten bei uns zu erweisen, denn wenn dem Volk solches widerfährt, dann wird Dank abgestattet. |
| BIBLIOGRAPHY Bömmer (1952). RE, s.v. Pompa. Herrscher, Vol. XXI.2, 1963, n. 270. Bouché-Leclercq, A. (1913). Histoire des Séleucides (323-64 avant J.-C.). Paris: E. Leroux, 73-74. Bouché-Leclercq, A. (1914). Histoire des Séleucides (323-64 avant J.-C.). Paris: E. Leroux, 535-536, 544-546. Hondius, J. J. E., ed., (1929). Supplementum Epigraphicum Graecum. 4, 661. Amsterdam. Kotsidu, H. (2000). Timē kai doxa: Ehrungen für hellenistische Herrscher im griechischen Mutterland und in Kleinasien unter besonderer Berücksichtigung der archäologischen Denkmäler. Berlin: Akademie-Verl, 306-309. Laqueur, R. (1904). Quaestiones epigraphicae et papyrologicae selectae. Argentorati: Du Mont-Schauberg, 80, n. 1. Magie, D. (1950). Roman Rule in Asia Minor to the End of the Third Century After Christ. Princeton, N.J.: Princeton University Press, 95, 925-926. Orth, W. (1977). Königlicher Machtanspruch und städtische Freiheit: Untersuchungen zu den politischen Beziehungen zwischen den ersten Seleukidenherrschern (Seleukos I., Antiochos I., Antiochos II.) und den Städten des westlichen Kleinasiens. München: C. H. Beck, 43-72. Piejko, F. (1980). “Reviewed of La Caria e la Ionia meridionale in epoca ellenistica (322-188 a. C.), by Attilio Mastrocinque”. Gnomon 52(3): 255-261. Piejko, F. (1991). “Antiochus III and Ilium”. Archiv für Papyrusforschung und verwandte Gebiete 37: 9-50. Robert, L. (1937). Études anatoliennes: Recherches sur les inscriptions grecques de l’Asie mineure. Paris: E. de Boccard, 182. Robert, L. (1966). “Sur un décret d’Ilion et sur un papyrus concernant des cultes royaux”. Essays in honor of C. Bradford Welles. New Haven: American Society of Papyrologists, 175–211 (with photograph). Robert, L. (1966). Monnaies antiques en Troade. Genève: Droz, 11-12. Versnel, H. S. (1990). Ter Unus: Isis, Dionysos, Hermes: Three Studies in Henotheism. Inconsistencies in Greek and Roman Religion. Leiden: Brill, 79. |
Augustus’ funeral pompe
| TITLE Augustus’ funeral pompe |
| DATE 14 CE |
| TEXT Fisher 1906 (Tac. Ann. 1.8). Nihil primo senatus die agi passus est nisi de supre- mis Augusti, cuius testamentum inlatum per virgines Vestae Tiberium et Liviam heredes habuit. Livia in familiam Iuliam nomenque Augustum adsumebatur; in spem secundam nepotes pronepotesque, tertio gradu primores civitatis scripserat, plerosque invisos sibi sed iactantia gloriaque ad posteros. legata non ultra civilem modum, nisi quod populo et plebi quadringenties tricies quinquies, praetoriarum cohortium militibus singula nummum milia, urbanis quingenos, legionariis aut cohortibus civium Romanorum trecenos nummos viritim dedit. tum consultatum de honoribus; ex quis qui maxime insignes visi, ut porta triumphali duceretur funus Gallus Asinius, ut legum latarum tituli, victarum ab eo gentium vocabula anteferrentur L. Arruntius censuere. addebat Messala Valerius renovandum per annos sacramentum in nomen Tiberii; interrogatusque a Tiberio num se mandante eam sententiam prompsisset, sponte dixisse respondit, neque in iis quae ad rem publicam pertinerent consilio nisi suo usurum vel cum periculo offensionis: ea sola species adulandi supererat. conclamant patres corpus ad rogum umeris senatorum ferendum. remisit Caesar adroganti moderatione, populumque edicto monuit ne, ut quondam nimiis studiis funus divi Iulii turbassent, ita Augustum in foro potius quam in campo Martis, sede destinata, cremari vellent. die funeris milites velut praesidio stetere, multum inridentibus qui ipsi viderant quique a parentibus acceperant diem illum crudi adhuc servitii et libertatis inprospere repetitae, cum occisus dictator Caesar aliis pessimum aliis pulcherrimum facinus videretur: nunc senem principem, longa potentia, provisis etiam heredum in rem publicam opibus, auxilio scilicet militari tuendum, ut sepultura eius quieta foret. Rolfe 1979 (Suet. Aug. 100). Obiit in cubiculo eodem, quo pater Octavius, duobus Sextis, Pompeio et Appuleio, cons. XIIII. Kal. Septemb. hora diei nona, septuagesimo et sexto aetatisanno, diebus V et XXX minus. Corpus decuriones municipiorum et coloniarum a Nola Bovillas usque deportarunt noctibus propter anni tempus, cum interdiu in basilica cuiusque oppidi vel in aedium sacrarum maxima reponeretur. A Bovillis equester ordo suscepit urbique intulit atque in vestibulo domus conlocavit. Senatus et in funere ornando et in memoria honoranda eo studio certatim progressus est, ut inter alia complura censuerint quidam, funus triumphali porta ducendum, praecedente Victoria quae est in curia, canentibus neniam principum liberis utriusque sexus; alii, exsequiarum die ponendos anulos aureos ferreosque sumendos; nonnulli, ossa legenda per sacerdotes summorum collegiorum. Fuit et qui suaderet, appellationem mensis Augusti in Septembrem transferendam, quod hoc genitus Augustus, illo defunctus esset; alius, ut omne tempus a primo die natali ad exitum eius saeculum Augustum appellaretur et ita in fastos referretur. Verum adhibito honoribus modo bifariam laudatus est: pro aede Divi luli a Tiberio et pro rostris veteribus a Druso Tiberi filio, ac senatorum umeris delatus in Campum crematusque. Nec defuit vir praetorius, qui se effigiem cremati euntem in caelum vidisse iuraret. Reliquias legerunt primores equestris ordinis tunicati et discincti pedibusque nudis ac Mausoleo condiderunt. Id opus inter Flaminiam viam ripamque Tiberis sexto suo consulatu exstruxerat circumiectasque silvas et ambulationes in usum populi iam tum publicarat. |
| TRANSLATION Woodman 2004 (Tac. Ann. 1.8). Nothing did he allow to be discussed on the first day of the senate except the last rites of Augustus, whose will, brought in by Vesta’s Virgins, had Tiberius and Livia as his heirs; Livia was enlisted in the Julian family and the Augustan name. For secondary bequests he had written down his grandsons and great-grandsons, and in the third rank leaders of the community—most of them the objects of his resentment, but for vaunting and glory among posterity. His legacies did not go beyond the limits of an ordinary citizen, except that he gave 43,500,000 sesterces to the people and plebs, individual donations of a thousand to the soldiers of the praetorian cohorts, and three hundred a man to the legionaries and the cohorts consisting of Roman citizens. Next there was a debate about his honors, of which Gallus Asinius and L. Arruntius proposed those seen as particularly distinctive, respectively that the funeral should be led through the triumphal gate and that at its head should be carried the titles of his legislation and the designations of the races conquered by him. Messala Valerius added that the oath in Tiberius’ name should be renewed annually; and, when asked by Tiberius whether it was on his instruction that he had produced such a suggestion, he responded that he had spoken spontaneously and that in matters which pertained to the state he would resort to no one’s counsel but his own, even at the risk of offense. (That was the only display of sycophancy left to be tried.) The fathers shouted unanimously that the body should be carried to the pyre on the shoulders of senators; but Caesar relieved them with arrogant restraint and warned the people by edict that, whereas they had once disrupted the funeral of Divine Julius by their excessive enthusiasm, they should not prefer Augustus to be cremated in the forum rather than the Plain of Mars, his appointed resting-place. On the day of the funeral soldiers stood as if forming a garrison, much to the derision of those who had seen personally or who had heard from their parents about that day of still undigested servitude and of freedom served up again unsuccessfully, when the slaughter of the dictator Caesar seemed to some the worst of acts, to others the finest. Now, they said, an elderly princeps, despite the longevity of his power, and having even provided the state with resources in the form of heirs, would evidently require protecting by military assistance to ensure that his burial was peaceful! Rolfe 1979 (Suet. Aug. 100). He died in the same room as his father Octavius, in the consulship of two Sextuses, Pompeius and Appuleius on the fourteenth day before the Kalends of September at the ninth hour just thirty-five days before his seventy-sixth birthday. His body was carried by the senators of the municipalities and colonies from Nola all the way to Bovillae in the night time because of the season of the year, being placed by day in the basilica of the town at which they arrived or in its principal temple. At Bovillae the members of the equestrian order met it and bore it to the city, where they placed it in the vestibule of his house. In their desire to give him a splendid funeral and honour his memory the senators so vied with one another that among many other suggestions some proposed that his cortege pass through the triumphal gate, preceded by the statue of Victory which stands in the House, while a dirge was sung by children of both sexes belonging to the leading families; others, that on the day of the obsequies golden rings be laid aside and iron ones worn; and some, that his ashes be collected by the priests of the highest colleges. One man proposed that the name of the month of August be transferred to September, because Augustus was born in the latter, but died in the former; another, that all the period from the day of his birth until his demise be called the Augustan Age, and so entered in the Calendar. But though a limit was set to the honours paid him, his eulogy was twice delivered: before the temple of the Deified Julius by Tiberius, and from the old rostra by Drusus, son of Tiberius; and he was carried on the shoulders of senators to the Campus Martins and there cremated. There was even an ex-praetor who took oath that he had seen the form of the Emperor, after he had been reduced to ashes on its way to heaven. His remains were gathered up by the leading men of the equestrian order, bare-footed and in ungirt tunics, and placed in the Mausoleum. This structure he had built in his sixth consulship between the Via Flaminia and the bank of the Tiber, and at the same time opened to the public the groves and walks by which it was surrounded. |
| BIBLIOGRAPHY Bömmer (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1972, n. 339. Davies, P. J. E. (2000). Death and the emperor: Roman imperial funerary monuments, from Augustus to Marcus Aurelius. Cambridge: Cambridge University Press. Fisher, C. D., ed., (1906). Cornelii Taciti. Annalivm Ab Excessv Divi Avgvsti Libri. Oxford: Clarendon Press. Hurlet, F. (2014). “Devenir un dieu. La mort d’Auguste et la naissance de la monarchie impériale”. Studia historica. Historia antigua 32: 61-75. Rolfe, J. C., trans., (1979). Suetonius. Volume I. Cambridge, Massachusetts: Harvard University Press. Rowell, H. T. (1940). “The Forum and Funeral ‘Imagines’ of Augustus”. Memoirs of the American Academy in Rome 17: 131–143. Woodman, A. J., trans., (2004). Tacitus. The Annals. Indianapolis –Cambridge: Hackett Publishing Company, Inc. |
Antigonus Gonatas or Doson’s Pompe in Histiaia
| TITLE Antigonus Gonatas or Doson’s Pompe in Histiaia |
| DATE 230-220 BCE |
| TEXT The Packard Humanities Institute (see IG XI, 4, 1055, ll. 21-22 = IG 12.9 = Syll.³ 493; see also: SEG 46, 973). In corona laurea (1-4): [1] ὁ δῆμος [2] ὁ Ἱστιαέων [3] Ἀθηνόδωρον [4] Πεισαγόρου. [5] οἱ ἄρχοντες εἶπαν προβουλεῦσαι τὴν βουλὴν εἰς [6] τὸν δῆμον· ἐπειδὴ Ἀθηνόδωρος Πεισαγόρου Ῥόδιος [7] εὔνους ὢν διατελεῖ τῶι δήμωι καὶ χρείας παρέχεται [8] ἰδίαι τε τῶν πολιτῶν ἀεὶ τῶι δεομένωι καὶ κοινῆι τῆι πό- [9] λει, καὶ τοῖς ἀποσταλεῖσι σιτώναις [ὑ]πὸ τῆς πόλεως [10] εἰς Δῆλον συνεπραγματεύθη πάντα προθύμως καὶ ἀρ- [11] γύριον ἄτοκον προεισήνεικεν, καὶ [π]αραίτιος ἐγένετο τοῦ [12] τὴν ταχίστην σιτωνήσαντας ἀπολυθῆναι, ἐπὶ πρόσθε [13] ποιούμενος τὸ πρὸς τὴμ πόλιν εὐχάριστον τοῦ ἰδίου λυ- [14] σιτελοῦς· ὅπως οὖν εἰδῶσι πάντες ὅτι ὁ δῆμος ὁ τῶν Ἱσ- [15] τιαιέων ἐπίσταται τιμᾶν τοὺς εὐεργετοῦντας αὑτόν, [16] καὶ πλείους ἀγωνισταὶ γίνωνται ὑπὲρ τῶν συμφερόντων [17] τῆι πόλει ὁρῶντες τοὺς ἀξίους τιμ[ω]μένους· ἀγαθῆι τύ- [18] χηι· δεδόχθαι τῶι δήμωι· ἐπαινέσαι Ἀθηνόδωρον Πεισαγόρου [19] Ῥόδιον ἐπὶ τῆι πρὸς τὴν πόλιν [ε]ὐ[ν]οίαι καὶ στεφανῶσαι θαλ- [20] λοῦ στεφάνωι ἀρετῆς ἕνεκεν καὶ εὐνοίας τῆς εἰς τὸν [21] δῆμον τὸν Ἱστιαιέων· ἀναγορεῦσαι δὲ τὸν στέφανον ἐν [22] τῆι πομπῆι τῶν Ἀντιγονείων, ἐπιμεληθῆναι δὲ τῆς ἀναγο- [23] ρεύσεως τὸν ἀγωνοθέτην· δοῦναι δὲ καὶ πολιτείαν αὐτῶι [24] καὶ ἐκγόνοις κατὰ τὸν νόμον καὶ πρόσοδον πρὸς τὴμ βουλὴν [25] [κ]αὶ τὸν δῆμον πρώτωι μετὰ τὰ ἱερά· ἀναγράψαι δὲ τὸ ψήφισμα [26] [ε]ἰς στήλην λιθίνην καὶ ἀναθεῖναι παρά τε ἡμῖν εἰς τὸ ἱερὸν [27] [τ]οῦ Διονύσου καὶ ἐν Δήλωι εἰς τὸ ἱερὸν τοῦ Ἀπόλ[λ]ωνος, [28] τόπον αἰτησαμένους τὸ κοινὸν Δηλίων· τὸ δὲ ἀνάλω- [29] [μ]α τὸ γενόμενον εἰς τὴν ἀναγραφὴν [δ]οῦν[α]ι τὸν τα- [30] μίαν τὸν προστατεύοντα. |
| TRANSLATION Durrbach 1921, no. 50. Le peuple des Histiéens (couronne) Athénodoros fils de Peisagoras. Suivant le rapport des magistrats, le Conseil propose à l’assemblée du peuple la résolution que voici : Attendu qu’ Athénodoros fils de Peisagoras, de Rhodes, ne cesse de témoigner son dévouement au peuple et rend des services tant à chacun des particuliers qui ont recours à lui qu’à la ville tout entière ; qu’il a prêté son concours le plus dévoué aux commissaires pour un achat de blé envoyés par la ville à Délos et leur a fait des avances d’argent sans intérêts; et qu’ainsi il leur a permis, faisant passer le bien de la ville avant ses avantages personnels, de s’acquitter au plus vite de leur mission ; ‘le peuple des Histiéens décerne à Athénodoros l’éloge et la couronne ; proclamation en sera faite à la procession des Antigoneia ; il recevra en outre le droit de cité, pour lui et ses descendants ; le décret sera exposé en double exemplaire, à Histiée dans le sanctuaire de Dionysos, et à Délos dans celui d’ Apollon’. Ce décret est suivi d’un décret de Délos qui accorde l’emplacement demandé pour l’exposition de la stèle. |
| BIBLIOGRAPHY Bömmer (1952). RE, s.v. Pompa. Herrscher, Vol. XXI.2, p. 1963, n. 269. Chaniotis, A., Pleket, H.W., Stroud, R.S. and Strubbe, J.H.M., eds., (1999). Supplementum Epigraphicum Graecum. 46, 973. Amsterdam. Durrbach, F. (1921). Choix d’inscriptions de Delos. Paris, no. 50. Knoepfler, D. (1995). “Les relations des cités eubéennes avec Antigone Gonatas et la chronologie delphique au début de l’époque étolienne”. Bulletin de Correspondance Hellénique 119(1): 137-159. Scott, K. (1928). “The Deification of Demetrius Poliorcetes: Part I”. The American Journal of Philology 49(2): 137-166 (142). Shear, T. L. (1978). Kallias of Sphettos and the Revolt of Athens in 286 B. C. Princeton, N.J.: American School of Classical Studies at Athens, 30. Sheedy, K. A. (1996). “The Origins of the Second Nesiotic League and the Defence of Kythnos”. Historia: Zeitschrift für Alte Geschichte 45(4): 423-449. Ziebarth, E. (2010). Die Geschichte der Piraten im alten Griechenland. Hamburg: Salzwasser, 87. |
Antigonus and Demetrius II Poliorketes’ Demetreia
| TITLE Antigonus and Demetrius II Poliorketes’ Demetreia |
| DATE Late 4th c. BCE – c. 239 BCE (Meadows 2013) |
| TEXT [1] Delos: The Packard Humanities Institute (IG XI, 4, 1036). See also: SEG 15, 494. [1] [— — — — διατελ]ε[ῖ]? τ[ο]ὺς Ἕλληνας· [τιμῆσαι] [2] [μὲν τὸ κοινὸν τῶν] νησιωτῶν ἀξίως κατὰ δύναμιν [3] [Δημήτριον] ταῖς [πρεπ]ούσαις αὐτῶι τιμαῖς· ποῆ- [4] [σαι δὲ αὐτοὺς ἐν] Δήλωι [τ]ὸ μὲν ἕτερον ἔτος τὴν π[α]- [5] [νήγυριν τῶν Ἀν]τιγονε[ί]ων ἣν νῦν ποιοῦσιν, τὸ δ[ὲ] [6] [ἕτερον θυσίαν] κ̣αὶ ἀγ[ῶ]νας καὶ σύνοδον ἐπονο- [7] [μάσαντας Δημ]η̣[τρ]ίε[ι]α, καὶ συνέδρους ἀποστέλ- [8] [λειν εἰς ταῦτ]α καθάπερ ἀποστέλλουσιν εἰς τὰ [9] [Ἀντιγόνεια τήν τ]ε παρασκευὴν τῶν θυμάτων κα[ὶ] [10] [τῶν ἀγώνων ποιεῖ]σθ̣α̣ι? καὶ τὴν μίσθωσιν τῶν τεχν[ι]- [11] [τῶν ․․․c.9․․․]ντ․․․․ΜΙΣ#⁷ΟΙ․․․․․Ν ἄθλων τ̣ο[ῖς] [12] [Δημητριείοι]ς [ἀπὸ τῶν κοιν]ῶν χρημάτων κατὰ [13] [τὴν σύνταξιν] τὴν νῦν οὖσαν τοῖς νησιώταις ὑπ̣- [14] [ὲρ τῶν Ἀντιγο]νείων καὶ ἐάν τινες τῶν νησιωτῶν [15] [μὴ τελῶσιν ε]ἰς ταῦτα τὴν σύνταξιν τὴν ἐπιβ[άλ]- [16] [λουσαν ․․․․]ω̣ν χρημάτων ․․․․․#⁷ειανα̣․․․․ [17] [․․․․․․․ ἐν ἐ]νδείαι τοῦ συντελεῖν, ε̣ἶ̣ν̣α̣ι̣ λ̣ [18] ․․․c.10․․․ταννη․․․․c.12․․․․μα— — — — — — — [19] ․․․c.10․․․λ̣λον․c.6․․ε— — — — — — — [20] [— — — — — — — — το]ῦ ἐνιαυ̣[τοῦ — — —] [21] — — — — — — — — — — τὴν εὔνοιαν τ[ὴν] [22] [․c.5․ εἰς πάντ]α χρόνον ․․․․․ΝΙ ὄντα εὐε̣[ργ]- [23] [έτην ․․c.8․․․] αὐτῶι καὶ λ̣υ․․․․Α․Υ̣Γ̣ΩΤΟΝ [24] ․․․c.11․․․․ν ἣν ἔχουσι πρὸς αὐτὸν οἱ νησιῶτα[ι] [25] — — — — — — ἀρ[γ]ύριον· ἐπιμέλειαν δὲ ․․․c.9․․․ [26] [— — — — καθ]άπερ? καὶ ΕΝΕ․ΓΟ̣ΡΕΝ̣Ι̣․․c.7․․ [27] — — — — — — — — — — —ιον— — — — — — [28] — — — — — — — — — — — — — — — —ν․․․․ [29] — — — — — — — — —στη․․․․․ αὐτὸν ․․․ [30] — — — — — — — — — — — —τωι․․․αιτα․․ [31] — — — — — — — — ταῖς ἰδίαις πόλεσι[ν] ὅπω[ς] [32] [— — — — — ποή]σωνται? τὰ αὐτά· τὰς δὲ ․ο․․ [33] — — — — — — — — — κ̣α̣ὶ̣ κ̣ατατάξασθαι ὅπ[ως] [34] [— — — — — — — διὰ παν]τὸς? αἱ θυσίαι καὶ τὰ [35] [ἆθλα? — — — — — — —]α̣ι· ὅταν δὲ αἱ πόλε- [36] [ις ἕλωνται τοὺς συνέ]δ[ρους, τ]οὺς μὲν τοῦ εἰσιόν- [37] [τος ἔτους εἰς τ]ὰ Δημητρίεια παραγινομένους [38] [εἰσενεγκεῖν] χρήματα ὅσαπερ εἰς τὰ Ἀντιγόνε[ια] [39] [ἐτάχθη· φροντί]σαι δὲ καὶ σκέψασθαι ὅθεν ἔσται πα- [40] [ρέχεσθαι τὸ] ἀργύριον ἀφ’ οὗ τὰ Δημητρίεια ποιή- [41] [σουσι τὸν ὕσ]τερον χρόνον· καθ’ ὅ τι δ’ ἂν οἰκονο[μ]- [42] [ήσωσιν αὐτοί, τ]αῦτα κύρια εἶναι· τοὺς δὲ μετὰ τα[ῦ]- [43] [τα ἐξαποστ]ελλομένους, καθ’ ὅ τι ἂν συνταχθ[ῆι] [44] [ἐξ ἀρχῆς, τὰς εἰ]σφορὰ[ς] ποιεῖσθαι· ἀναγράψαι δὲ το[ὺς] [45] [συνέδρους τόδε] τὸ ψήφισμα καὶ στῆσαι παρὰ τὸν βω- [46] [μὸν τῶν βασιλέω]ν. [2] Bekker, Dindorf, Vogel and Fischer 1905 (Diod. 20.46.2). οἱ δὲ Ἀθηναῖοι γράψαντος ψήφισμα Στρατοκλέους ἐψηφίσαντο χρυσᾶς μὲν εἰκόνας ἐφ᾽ ἅρματος στῆσαι τοῦ τε Ἀντιγόνου καὶ Δημητρίου πλησίον Ἁρμοδίου καὶ Ἀριστογείτονος, στεφανῶσαι δὲ ἀμφοτέρους ἀπὸ ταλάντων διακοσίων καὶ βωμὸν ἱδρυσαμένους προσαγορεῦσαι Σωτήρων, πρὸς δὲ τὰς δέκα φυλὰς προσθεῖναι δύο, Δημητριάδα καὶ Ἀντιγονίδα, καὶ συντελεῖν αὐτοῖς κατ᾽ ἐνιαυτὸν ἀγῶνας καὶ πομπὴν καὶ θυσίαν, ἐνυφαινόντων αὐτοὺς εἰς τὸν τῆς Ἀθηνᾶς πέπλον κατ᾽ ἐνιαυτόν. [3] Bekker, Dindorf, Vogel and Fischer 1905 (Diod. 20.102.3). Δημητριάδα μὲν γὰρ τὴν πόλιν ὠνόμασαν, θυσίας δὲ καὶ πανηγύρεις, ἔτι δ᾽ ἀγῶνας ἐψηφίσαντο συντελεῖν αὐτῷ κατ᾽ ἐνιαυτὸν καὶ τὰς ἄλλας ἀπονέμειν τιμὰς ὡς κτίστῃ. ἀλλὰ ταῦτα μὲν ὁ χρόνος διαληφθεὶς πραγμάτων μεταβολαῖς ἠκύρωσεν, οἱ δὲ Σικυώνιοι πολλῷ κρείττονα μεταλαβόντες τόπον διετέλεσαν ἐν αὐτῷ μέχρι τῶν καθ᾽ ἡμᾶς χρόνων ἐνοικοῦντες. |
| TRANSLATION [2] Sánchez 2014 (Diod. 20.46.2). Los atenienses, en un decreto promovido por Estratrocles, decidieron erigir dos estatuas en oro de Demetrio y de Antígono al lado de las de Harmodio y Aristogitón, que ambos fueran coronados con una diadema de doscientos talentos, que se les consagrara un altar con las advocaciones de «salvadores», que a las diez tribus se les añadieran dos más, antigónida y demetríada, y que se instaurara en su honor unos juegos anuales, una procesión y un sacrificio, y que se bordara su imagen en el peplo de Atenea. [3] Sánchez 2014 (Diod. 20.102.3). Rebautizaron la ciudad con el nombre de Demetrias y votaron la celebración anual de sacrificios, festivales y competiciones en su honor; además le otorgaron todo tipo de distinciones que le correspondían como héroe fundador y aunque, con el paso del tiempo, estos honores quedaron invalidados, los sicionios, al trasladarse entonces a un mejor emplazamiento, han continuado viviendo en ese mismo lugar hasta nuestros días |
| BIBLIOGRAPHY Bartol, K. (2016): “The Song for Demetrius Poliorcetes (CA 173) and Generic Experimentations in the Early Hellenistic Period”. Paideia: rivista di filologia, ermeneutica e critica letteraria 71: 501-518. Bekker, I., Dindorf, L., Vogel, F. and Fischer, K. T., eds., (1905). Diodorus Siculus. Bibliotheca Historica. Books XVIII-XX. Leipzig: Teubner. Diod. 20.46.2 and Diod. 20.102.3. Bömmer (1952), RE, s.v. Pompa. Herrscher, Vol. XXI.2, 1963, n. 268. Constantakopoulou, Ch. (2012). “Identity and resistance: The islanders’ league, the Aegean islands and the Hellenistic kings”. Mediterranean Historical Review 27(1): 49-70. Constantakopoulou, Ch. (2017). Aegean Interactions: Delos and its Networks in the Third Century. Oxford: Oxford University Press, 33-37. Dürrbach, F. (1907). “Antigoneia-Dimitrieia (en grec): les origines de la Confédération des insulaires”. Bulletin de correspondance hellénique 31, 208-227. Dürrbach, F. and Holleaux, M. (1904). “Fouilles de Délos (1902). Inscriptions”. Bulletin de Correspondance Hellénique 28: 93-190. Landucci, F. (2016). “The Antigonids and the Ruler Cult. Global and Local Perspectives”. Erga-Logoi 4(2): 39-60. Meadows, A. (2013). “The Ptolemaic League of Islanders”. In: K. Buraselis, M. Stefanou and D. Thompson, eds., The Ptolemies, the Sea and the Nile: Studies in Waterborne Power. Cambridge: Cambridge University Press, 19-38. O’Sullivan, L. (2008). “Le Roi Soleil: Demetrius Poliorcetes and the Dawn of the Sun-King”. Antichthon 42: 78-99 (Duris FGrH 76 F10, F13). Rose, T. C. (2018): “Demetrius Poliorcetes, ‘Kairos’, and the Sacred and Civil Calendars of Athens”. Historia: Zeitschrift für Alte Geschichte 67(3): 258-287. Sánchez, J. P., trans., (2014). Diodoro de Sicilia. Biblioteca histórica. Libros XVIII-XX. Madrid: Gredos. Scott, K. (1928). “The Deification of Demetrius Poliorcetes: Part I”. The American Journal of Philology 49(2): 137–166. |
Alkesippus of Kalydon’s pompe (sacrifice and public feast at Delphi)
| TITLE Alkesippus of Kalydon’s pompe (sacrifice and public feast at Delphi) |
| DATE 182-181 BCE |
| TEXT The Packard Humanities Institute (SGDI II 2101). See also: SEG 25, 175. [1] ἄρχοντος Δαμοσθένεος μηνὸς Ποιτροπίου, ἐπὶ τοῖσδε ἀνέθηκε Ἀλκέσιππος [2] Βουθήρα Καλυδώνιος τῶι θεῶι καὶ τᾶι πόλει τᾶι Δελφῶν χρυσοῦς ἑκατὸν τρι- [3] άκοντα καὶ ἀργυρίου μνᾶς εἴκοσι δύο στατῆρας τριάκοντα, εἴ τί κα πάθη [4] Ἀλκέσιππος, ὥστε θυσίαν καὶ δαμοθοινίαν συντελεῖν τὰν πόλιν τῶν Δελφῶν [5] τῶι Ἀπόλλωνι τῶι Πυθίωι κατ’ ἐνιαυτὸν ποτονομάζοντας Ἀλκεσίππεια ἀπὸ [6] τῶν τόκων τοῦ τε χρυσίου καὶ ἀργυρίου, συντελεῖν δὲ τὰν θυσίαν ἐν τῶι Ἡραίωι [7] μηνί, πονπεύειν δὲ ἐκ τᾶς ἅλωος τοὺς ἱερεῖς τοῦ Ἀπόλλωνος καὶ τὸν ἄρχοντα [8] καὶ τοὺς πρυτάνεις καὶ τοὺς ἄλλους πολίτας πάντας. ἀναγραψάντω δὲ οἱ ἄρ- [9] χοντες ἐν τῶι ἱερῶι καὶ ἁ ἀνάθεσις κυρία ἔστω. καὶ τὰ ἄλλα πάντα τὰ ἴδια {α} [10] ἀνατίθητι, εἴ τί κα πάθη, τῶι θεῶι καὶ {καὶ} το͂ι πόλει, καὶ Θευτίμαν τὰν ἰδίαν [11] θεράπαιναν ὥστε ἐλευθέραν εἶμεν αὐτάν, εἴ τί κα πάθη. Θαψάντω δὲ Δάμιππος [12] καὶ Θευτίμα καὶ Ἀγέας καὶ Πισίλαος ἀπὸ τῶν χαλκῶν, τῶν καταλιμπάνει πα- [13] ρ’ αὐσαυτόν, καὶ λόγον ἀποδόντω τᾶι πόλει. μάρτυροι· Κριτόλαος, Λάτροπος, [14] Ἀγέας, Πολεμοκράτης, Ἀγασίδαμος, Γενναῖος, Ξενοκράτης Μεδεώνιος, Στρά- [15] ταγος, Καλλικλῆς, Ἀνδρόνικος, Πισίλαος, Δεξικράτης, Χαρίξενος, Πολέμαρ[χ]- [16] ος Παυσανία. τὰς διαθήκας φυλάσσει Ἄθαμβος, Ἀγέας, Πεισίλαος. |
| TRANSLATION Sylloge Inscriptionum Graecarum 631. When Damosthenes was archon, in the month of Poitropios, Alkesippos of Kalydon the son of Boutheras dedicated one hundred and thirty gold pieces and twenty-two minas and thirty staters of silver to the god and to the city of Delphi, on these terms: if Alkesippos suffers anything {dies}, the city of Delphi shall perform a sacrifice and public feast to Pythian Apollo every year, which they shall call Alkesippeia, from the interest produced by the gold and silver. The sacrifice shall be performed in the month of Heraios; and the priests of Apollo and the archon and the prytaneis and all the other citizens shall go in procession from the “threshing-floor” { halos }. The magistrates shall inscribe this in the temple, and the offering shall be valid; and all his other personal possessions shall be dedicated, if he suffers anything, to the god and the city; and Theotima his personal maidservant shall be made free if he suffers anything; and Damippos, Theotima, Ageas and Pisilaos shall perform his burial, using the bronze money that he deposited with them, and they shall render an account of this to the city. Witnesses: Kritolaos, Latropos, Ageas, Polemokrates, Agasidamos, Gennaios, Xenokrates of Medeon, Stratagos, Kallikles, Andronikos, Pisilaos, Dexikrates, Charixenos, Polemarchos son of Pausanias. The testament shall be kept by: Athambos, Ageas and Peisilaos. |
| BIBLIOGRAPHY Bömmer (1952), RE, s.v. Pompa. Herrscher, Vol. XXI.2, p. 1963, n. 267. Guarducci, M. (1974). Epigrai a Greca. III. Epigrai di carattere privato. Rome: Istituto poligraico dello Stato, Libreria dello Stato, 256-257. Harter-Uibopuu, K. (2011). “Money for the polis. Public administration of private donations in Hellenistic Greece”. In: O. M. van Nijf and R. Alston, eds., Political Culture in the Greek City after the Classical Age. Leuven–Paris: Peeters, 121. Laum, B. (1914). Stiftungen in der Griechischen und Römischen Antike: Ein Beitrag zur Kulturgeschichte. Leipzig– Berlin: Teubner, no. 27. Mannzmann, A. (1962). Griechische Stiftungsurkunden. Münster: Aschendorff, 146-147. Sokolowski, F. (1969). Lois sacrées des cités Grecques. Paris: De Boccard, 164-165, no. 81. Woodhead, A. G., ed., (1971). “SEG 25-575. Delphi. Testamentum Alcesippi, et feriae Alcesippea institutae, a. 182a”. In: Supplementum Epigraphicum Graecum. 25, 575. Amsterdam. |
Aleximachus’ pompe in Aigiale
| TITLE Aleximachus’ pompe in Aigiale |
| DATE Late 2nd century BCE – 1st century BCE |
| TEXT The Packard Humanities Institute (IG XII, 7, 515). [1] [ἄρχοντος ․․․․․․]ν ․․․․ε․․․․․ μηνὸς Ἀπατουριῶνος Ἀρχιτέλη[ς] [2] [Παρμενίωνος, Κρ]ατησίλοχος [Ἡγ]ίου, Λεοντεὺς Ἡγίου αἱρεθέντες [3] [ὑπὸ τοῦ δήμου κ]ατὰ ψήφισμα, ὥστε νόμον εἰσενεγκεῖν καθὰ ἐπ[ι]- [4] [τελεσθήσετα]ι ὅ τε ἐγδανεισμὸς τοῦ ἀργυρίου οὗ ἐπιδέδωκεν Κριτόλαο[ς] [5] [Ἀλκιμέδοντος] καὶ ἡ δημοθοινία καὶ ὁ ἀγών, καὶ τἄλλα δὲ πάντα ἐ̣π̣ιτ̣ε̣- [6] [λέσαι, γεγ]ράφασι τὸν ἀφηροϊσμὸν τὸν Ἀλεξιμάχου τοῦ Κριτολάου, [7] [καθὼς καὶ] ὅ τε δῆμος ἐψήφισται καὶ Κριτόλαος ἐπιδέδωκεν εἰς ταῦτα̣ [8] [δραχμ]ὰς δισχιλίας κατ̣ὰ τάδε· {²A}² {εἴς τε τὸ μὲν} τὸ μὲν ἀργύριον ἐγδα]- [9] [νείζεσθ]αι ἐν τῷ Ἀπατουριῶνι μηνὶ τόν τε ἄρχοντα καὶ τοὺς πρυτάνει[ς] [10] [καὶ] μ̣ισθωτὰς καὶ Κριτόλαον Ἀλκιμέδοντος, ἐγδανείζεσθαι δὲ αὐτ[ὸ] [11] [ἀπὸ δε]κάτου, τοὺς δὲ δανεισομένους διδόναι ὑποθήκην χωρία [12] [πλείο]νος ἄξια δραχμῶν δισχιλίων ἀνεπιδάνειστα ἰδιωτικοῦ δα- [13] [νείου, καὶ λ]αμβάνειν ἐπὶ τ[ῇ] προδεδηλωμένῃ ὑποθήκῃ μὴ πλεῖον δρα- [14] [χμῶν διακ]οσίων, ὑπογραψ[άτ]ω δὲ ὁ γραμματεὺς εἰς τὰ δημόσια γράμμα̣- [15] [τα τὸν δεδ]ανεισμένον ἕκαστον πατρόθεν καὶ τοῦ δήμου καὶ τὸ πλῆθος [16] [τοῦ ἀργυ]ρίου, οὗ ἂν ᾖ δεδανεισμένος, καὶ τὴν ὑποθήκην, ἣν ἂν δῶι, ῥητῶς, [17] [τούς τ]ε̣ γείτονας παρα[γρ]άφειν κύκλωι· τὸν δὲ τόκον οἱ δεδανεισμένοι [18] [τὸ ἀργ]ύριον ἀποδιδότωσ[α]ν δέκατον, καταβάλλοντες ἀεὶ ἐν μηνὶ Ἀπα- [19] [τουρ]ιῶνι ἐν τεῖ βουλεῖ, κα[θ]άπερ καὶ τὰ ἱερὰ χρήματα· τὸ δὲ ἀρχαῖον ἐνο- [20] [φει]λέσθω παρὰ τοῖς δανεισαμένοις ἐπὶ ταῖς ὑποθήκαις ἐφ’ αἷς ἐδα̣- [21] [νε]ίσατο ἕκαστος, καθάπερ καὶ τὰ φυλετικά, εἰς τὸν ἀεὶ χρόνον, καὶ μὴ ἔ- [22] [στω] αὐτοῦ πρᾶξις· μὴ ἐξέστω δὲ τοῖς ὀφείλουσιν τοῦτο τὸ ἀργύ- [23] [ριο]ν καταβαλεῖν τὸ ἀρχαῖον κατὰ μηθένα τρόπον, ἀλλ’ ἐνοφειλέσθω ἐν [24] τ̣αῖς ὑπο[θ]ήκαις ἐπὶ αἷς ἂν δανείσωνται εἰς τὸν ἀεὶ χρόνον· ἐὰν δέ τις κα- [25] ταβάλη̣ παρευρέσει ᾗτινιοῦν εἲ ἄρχ[ο]ντες αὐτῷ προσδέξωνται τὴν [26] καταβολήν, μὴ ἔστω αὐτῷ καταβεβλημένον, ἀλλ’ ἐνοφειλέσθω ἐν ταῖς [27] [αὐ]ταῖς ὑποθήκαις, καὶ μηθὲν ἧσσον ἔστω πρακτὸς κατὰ ταὐτά· [καὶ ἐὰν] [28] οἱ νέοι ἄρχοντες προσδέξωνται τὴν καταβολήν, ὀφειλέτωσαν δρα- [29] χμὰς χιλίας τῷ δημοσίωι, καὶ ἡ καταβολὴ ἄ[κυρος] ἔστω· ἐ[ὰ]ν δέ τις τῶν [30] [δ]εδανεισμένων μὴ ἀποδῶι τὸν τόκον ἐν τῷ μηνὶ τῷ Ἀπατουριῶνι ἐν τεῖ [31] [β]ουλεῖ, ἡ βουλὴ καὶ οἱ λογισταὶ καὶ ὁ ἄρχων παρα[χρῆ]μ̣α̣ πρα̣σ̣σέτωσαν, κα- [32] [θά]περ καὶ τὰ ἱερὰ χρήματα, πρὸς τὸ ἡμιόλιον· ὁ δὲ μισθωσάμενος προκατ[α]- [33] [βαλ]λέτω τὸ μίσθωμα {σαν} ἐν τεῖ βουλεῖ· ἐὰν δέ τι ὑπερέχῃ μισθούμενα τὰ [34] [χ]ωρία, ἀποδιδότωσαν τῷ κυρίωι τῆς ὑποθήκης παραχρῆμα ἐν τεῖ βουλεῖ [35] τὸ ὑπερεχὲς τοῦ τε τόκου καὶ τοῦ ἡμιολίου, ὁ δὲ γραμματεὺς ὑπογραφέ- [36] [τ]ω τήν τε μεμισθ[ω]μένην ὑποθήκην καὶ τ[ὸ]ν μ[ισθωσά]μενον καὶ πόσου ἐμισθ[ώ]- [37] [σ]ατο καὶ ὅ,τι προκαταβέβληκεν· ἐὰν δέ τις μισ̣[θωσά]μενο̣ς̣ μὴ προκαταβάλ[ῃ] [38] [παραχρ]ῆμα ἐν τῇ βουλῇ, ἐνγραφέτω αὐτὸν ὡ̣[ς] ἐ̣π̣ο̣φ̣ε̣ίλοντα δρα- [39] χμὰς διακοσίας τῷ δημοσίωι. {²B}² ὅπως δὲ [κ]αὶ ἡ [δημοθ]οινία ἐπιτελε- [40] [σ]θεῖ τὸν {ἐν} ἐνιαυτὸν τὸν μετὰ ἄρχοντ̣α ․․․․η̣ν̣ τ̣ὸ̣ν̣ Ἀ̣ρ̣ί̣σ̣τ̣ωνος, το̣[ὺς] [41] [π]ρυτανεύοντας τὸμ̣ μῆνα τὸν Ἀπατουρ̣ι̣ῶ̣[να ἑλέ]σ[θαι] ἐπιμελητὰς δύο ἐξ ἁ- [42] [π]άντων [Α]ἰγιαλέων μ̣ὴ̣ νε̣ω̣τέρ̣ους ἐ̣τῶν τ̣ρ̣ι̣[άκο]ν̣τα· οἱ δὲ αἱρεθέντες λα- [43] [βό]ντες τὸ ἀργύριον τὸ πῖπτο̣ν̣ παρα̣[χρ]ῆ̣μ̣α ἐμ μηνὶ Ἀπατουριῶνι ὠ- [44] [ν]ησάσθωσαν βοῦν ἄρσενα μὴ νεώτερον ἐτῶν δύο καὶ θυσάτωσαν ἐν [45] τεῖ Καλλιστράτου αρ̣τ̣(?)․․․․․․․․․․․․․․ ο̣ἰ̣[κ]ίαι, πομπευέτω- [46] σαν δὲ τὸν βοῦν ἐκ τοῦ πρυτανείου [οἱ] π̣ρ̣υ̣τ[άνει]ς̣ καὶ [ὁ] γυμνασίαρχος [47] [κ]αὶ οἱ ἔφηβοι, ἀκολουθείτωσαν δὲ καὶ οἱ νεώτεροι πάντες· εἰ δὲ μή, τοὺς [48] μὴ ἀκολουθοῦντας ἐπαναγκ[α]ζέτω [ὁ] γυμ[να]σίαρχος τρόπωι ὅτωι [49] ἂν δύνη̣[τ]αι· ὅταν δὲ [π]ο[ίη]σωσιν τὸ [δεῖπν]ον, ἐπ[εν]έγκαντες κρέα ὁλο- [50] μελῆ ἑστιασ<ά>τωσαν καὶ ἐπιμη[νι]ε̣υ̣σ̣[άτωσα]ν [ο]ἱ ἐπιμεληταὶ ἐπὶ τὸ δεῖ- [51] [πνον]· ἐὰν δὲ ἄλλο αὐτοῖς φαίνηται, π̣ρ̣ο̣στ[ι]θέτ̣[ω]σ̣α̣ν πρὸς τὸ ἐνὸν ἀρ[γύ]- [52] [ρ]ιον καὶ εἰς τὴν δημοθοινίαν ἐπιμηνιεύοντες μετὰ τοῦ γυμνασι- [53] [ά]ρχου, τὸ δὲ ἐπιμηνιευθὲν τοῦ ἀρ[γυρίου φέρον]τες ἐπὶ τὸ δεῖπνον [54] ποιείτωσαν οἱ ἐπιμεληταὶ πάν̣[τας τοὺς κλι]σ̣μ̣οὺς(?) κατὰ τρίκλι- [55] [νο]ν καὶ τὸ δεῖπνον ἀποδιδότωσαν [το]ῖς̣ τε πολίταις πᾶσιν τοῖς παρα- [56] [γε]νομένοις εἰς τὴν Αἰγιά[λη]ν [καὶ παροίκοις κα]ὶ ξένοις <καὶ> τοῖς παρα- [57] [γε]νομένοις Ῥωμαίων αὐτῶ̣ν καὶ τῶν γ̣υ[ναικῶν(?)], κ̣α[ὶ κρ]έ̣α(?) χωρὶς πᾶ- [58] [σι]ν ․․․․․, καὶ παρεχέτωσαν ἡδὺ̣ μελίκρα̣τον καὶ τὴν διακονίαν πᾶσαν <τοῦ> [59] [δεί]πνου, παρέχοντες ξύλα καὶ ὕδωρ̣ καὶ ἀλείμματα· ἡ δὲ δημοθοινία [60] [γε]νέσθω ἐν τῷ γυμνασίωι ἐπάναγκ̣ες· παραθέτωσαν δὲ οἱ ἐπιμε- [61] [λητ]αὶ πάντως δεῖπνον ἀδάπανον τοῖς ἐν τῷ τρικλείνωι καὶ ἄνθη· παρατιθέ- [62] τωσαν <δὲ> τἄλλα μὲν θυθέντα, [τ]ὰ <δὲ> δέρματα ἀποδόμενοι παραχρῆμα κατα- [63] ναλισκέτωσαν παραχρῆμα καὶ ταῦτα ἐν τόπῳ· διδότωσαν δὲ [64] [οἱ] ἐπιμεληταὶ τῶν ἐφήβων ἑκάστῳ αὐ̣[τ]ῶν ὑὸς κ[ρε]ῶν μνᾶν· τὰ δ[ὲ] [65] [παρ]ατιθέμενα ἅπαντα ἔστω ἀποφορητὰ [ἀπὸ] τ[ο]ῦ τρικλίνου· ὑπο- [66] [τι]θέσθωσαν δὲ οἱ ἐπιμεληταὶ ἀπὸ [το]ῦ [ἀργ]υρίου εἰς τὴν ἐχομένη[ν] [67] [ἡμ]έραν τιμὴν οἴνου μετρητῶν ἐννέα, καὶ πα[ρατιθ]έ̣τωσαν τήν τε διακον[ί]- [68] [αν] πᾶσαν κατὰ ταὐτὰ τῇ ἐχομένῃ ἡμέραι καὶ [τ]ὸν οἶνον· παρεχέτωσαν [69] δὲ̣ οἱ ἐπιμελητ̣[α]ὶ καὶ τραγήματα ἀμφοτέρας τὰς ἡμέρας καὶ τὴν δ[η]- [70] μ̣οθοινίαν συντελείτωσαν ἐν τῷ γυμνασίωι, σιτομετρείτωσαν δ[ὲ] [71] [οἱ] ἐπιμεληταὶ ὠνησάμενοι σῖτον πύρινον ἀπὸ τοῦ ἀργυρίου, διδόν- [72] [τ]ε̣ς τῇ προτεραίᾳ τοῖς τε πολίταις τοῖς ἐπιδημοῦσιν καὶ παροίκοις [73] [κ]αὶ ξένοις τοῖς παρεπιδημοῦσιν τῶν μὲν ἀνδρῶν ἑκάστῳ χοίνικα, [74] [τ]ῶν δὲ παίδων ἥμισυ χοίνικος. {²C}² ὅπως δὲ καὶ ὁ ἀγὼν γίνηται, οἱ ἐπιμελη- [75] [τ]αὶ τῇ νουμηνίαι σφαξάτ̣ωσαν ἅμα τῇ ἡμέραι κριὸν ὡς βέλτιστον πρὸς [76] [τ]ῷ ἀγάλματι ὧι ἂν στήσῃ Κριτόλαος τοῦ υἱοῦ Ἀλεξιμάχου καὶ πα̣[ρα]- [77] [θέ]τωσαν παράθεσιν ἐκ πυρῶν ἡμιέκτων τεσάρων καὶ τοῦ κριοῦ τὰ κρέα [78] [ὁλο]μελῆ ἀποζέσαντες παρατιθέτωσαν τῷ ἀγάλματι κ̣αὶ τὴν παράθεσιν· [79] [τῇ] δὲ δευτέραι συντελείτωσαν τὸν ἀγῶν<α> μετὰ τοῦ γυμνασιάρχου [80] καταναλίσκοντες εἰς τὰ ἔπαθλα τόν τε κριὸν ὅλον καὶ τῆς παραθέ- [81] σ̣εως̣ τὰ ἡμίση, τὰ δὲ ἡμίση ἔστω <τῶν> πρυτάνεων καὶ τῶν ἐπιμελητῶν· τιθέ- [82] τωσαν δὲ τὰ ἆθλα πάντα τιθέντες παίδων καὶ ἀνδρῶν κατὰ τὸν γημνασι- [83] [αρ]χι[κ]ὸν νόμον· πανκράτιον δὲ μὴ τιθέτωσαν, ἀλλ’ ἀνακηρυσσέσθω νικῶν [84] [Ἀ]λεξίμαχος Κριτολάου]. ὅπως δὲ καὶ λαμπὰς γίνηται παίδων καὶ ἀνδρῶν, [85] [ἐπι]μελείσθω ὁ γυμνασιάρχος τάσσων, ὡς ἂν αὐτῷ φαίνηται, καὶ ἐπανα[γ]- [86] κάζων τρέχειν τοὺς νεωτέρους τῶν ὑποτεταγμένων ἐτῶν πάντας. [87] {²D}² πρὸ τοῦ δὲ τὸν ἀγῶνα συντε<λεσ>θῆναι, οἱ ἐπιμεληταὶ λόγον ἀποδότωσαν [88] [τ]ῆ̣ς δαπάνης, γράψαντες εἰς σανίδας τοῖς τε πρυτάνεσι καὶ τῷ γυμ- [89] νασιάρχωι, οἱ δὲ ἐκτιθέτωσαν σκοπεῖν τῶι βουλομένωι, καὶ ὀμοσά- [90] [τ]ωσαν οἱ ἐπιμεληταὶ τόνδε τὸν ὅρκον· “ὀμνύομεν Δία Ποσειδῶ Δήμητρα· [91] ἐδαπανήσαμεν τὸ ἀργύριον πᾶν τὸ ἀπ[ο]τεταγμέ[ν]ον [ε]ἴς τ[ε] τὴν δημο- [92] [θο]ινίαν καὶ τὸν ἀγῶνα ἀφειρημένης τιμῆς οἴνου [με]τρητῶν ἐννέα, καὶ [93] [ο]ὐ νοσφισόμεθα οὐθέν, καὶ καταστήσομ[εν] ἐπιμελητὴν τῶν {ἐν τοῖς} ε[ὐ]ερ̣- [94] [γε]τῶν καὶ ἀλειτουργήτων τὸν εὐπορώτατον, ὅπω[ς ἂν κ]αὶ κράτιστα λει- [95] [το]υργήσηι̣. εὐορκοῦντι μὲν εὖ εἶναι, ἐπιορκοῦντι δὲ τ̣ἀ̣ναντία”· ὅταν δὲ ὀμό- [96] [σω]σι[ν], ἑλέσθωσαν οἱ ἐπιμεληταὶ ἐπιμελ[η]τὰ[ς] μεὶ νε[ωτ]έ[ρου]ς ἐτῶν τριακό[ν]- [97] [τα] καὶ μὴ ἔχοντας ἄλλην λειτουργίαν πολιτικήν· οἱ δ[ὲ] ἁιρεθέντες διοι- [98] [κε]ίτωσαν κατὰ τὰ προγεγραμμέν[α] ἐν τῷ νόμω[ι καὶ π]αραλαμβάνοντε[ς] [99] [τὸ] ἀργύριον τὸ πῖπτον ἐν τεῖ βουλεῖ ἀναγρ[α]φέσ̣θ̣ωσαν· τοὺς δὲ αἱρεθέν- [100] [τ]ας ὁ γραμματεὺς ἀναγραψάτω, [ἀ]νακηρυσσέ[τω δὲ ὁ κῆρ]υξ ἐπὶ τοῦ ἀ- [101] [γῶ]νος παραχρῆμα, ὅτι στεφανοῦσιν οἱ π̣ρ̣ε[σβ]ύτ̣ε̣ρ̣οι [κ]α̣ὶ οἱ ἔ̣φηβοι καὶ οἱ [102] [νέ]οι πάντε̣ς Ἀλεξίμαχ[ο]ν Κριτολάου ἀρετῆς ἕ̣νε̣κ̣α̣ καὶ εὐταξίας ἧς [103] [ἔχ]ων διετέλε̣ι̣. {²E}² ὅπως δὲ καὶ ἡ θυσία γίν[η]ται [εἰς τὸν] ἀ[ε]ὶ χρόνο[ν], οἱ πρυ- [104] [τάν]εις οἱ πρυτανεύοντες τὸμ μῆνα τὸν ταυ[ρ]ε[ῶ]να θυέτωσαν αἶγα τ̣ῇ̣ [105] [αὐτῇ] ἡμέρ̣αι, ὅταν καὶ Ἐπικράτει θύωσι, λαμβάνοντες καὶ τοῦτο τὸ [106] [ἀποτ]εταγμένον παρὰ τῶν ταμιῶν, καὶ οἱ ταμίαι ἐπάναγκες διδότω- [107] [σαν]. {²F}² ἐὰν δέ τις ὠνήσηται τὰς ὀφειλούσας ὑπ[οθ]ή̣κας ἢ ὑποθῆται, καθ’ ὃν [108] [εἴρη]ται τ̣ρ̣όπον φερέτω τὸν τόκον καταβάλλων [ἐν τεῖ βουλ]εῖ τοῦ Ἀπα- [109] [του]ριῶνος μηνὸς ὁ ἔχων τὴν ὑποθήκην· ἐὰν δὲ μὴ φέρῃ, μισθούσθω ἡ ὑ- [110] [πο]θήκη κατὰ τὰ αὐτά· τοῦ δὲ ἀρχαίου μη̣[δ]έπ[ο]τε ἔστω ἡ καταβολή, ἡ [111] [δ]ὲ βουλὴ καὶ ὁ ἄρχων καὶ οἱ ταμίαι, ὅταν πράξωσ[ι]ν τ[ὸ ἀ]ργύριον, διδότω- [112] [σ]αν παραχρῆμα ἐν τεῖ βουλεῖ τοῖς ἐπιμεληταῖς τοῖς κατασταθεῖσιν, [113] καὶ ὁ γραμματεὺς ἀναγραψάτω τούς τε καταβαλόντας καὶ πόσ[ο]ν [114] [ἕ]καστ[ος] κατέβαλεν καὶ τοὺς λαμβάν[οντ]α[ς τῶν ἐπιμε]λητῶν καὶ πό- [115] [σ]ον λαμβάνουσιν· τῇ δὲ βουλῇ [μὴ] ἐξέστω πρότερον χρηματίσαι μ[η]- [116] [θ]έν, μηδὲ ὁ ἐπιστάτης προτιθέτω, ἐὰν μὴ πράξωσιν τὸν τόκον παρὰ [117] τῶν ὀφειλόντων τοῦτο τὸ ἀργύριον· ἐὰν δέ τις ἐπιμελητὴς αἱρεθεὶς καὶ [118] [λ]αβὼν τὸ ἀργύριον μὴ συντελέσῃ τὴν λειτουργίαν, ἀποδότω δρα- [119] [χ]μὰς χιλίας τῷ δημοσίωι, καὶ ὁ πράκτωρ αὐτὰ πραξάτ[ω· εἰ δὲ] μή, ὑπόδι- [120] [κο]ς ἔστω τῷ βουλομένωι· ἐὰν δέ τις αἱρεθεὶς καὶ λαβ̣[ὼν τὸ] ἀργύριον [121] [τ]ελευτήσῃ, οἱ κληρονόμοι αὐτοῦ ἀποδιδότωσαν [τὸ] ἀργύριον ἐν τῇ [122] [πρώ]τῃ [ἐ]κκλησίαι, ἀφ’ οὗ ἂν τελευτήσῃ, ὁ δὲ δῆμο[ς κα]ὶ τ[ὸ] κ̣ε̣φάλαι[ο]ν καὶ τὸ [123] [ἀ]ργύριον τὸ καταβληθὲν διδότω παραχρῆμα τῷ δημ̣οσ̣ίωι. {²G}² τὸ δὲ ἀ[ρ]- [124] [χα]ῖον τὸ ἐπιδεδομένον ὑπὸ Κριτολάου ε[ἰς] ταῦτα μ̣ὴ̣ ἐξέστω με- [125] [τα]θεῖναι εἰς ἄλλο μηθέν· ἐὰν δέ τις εἴπῃ ε̣ἲ ἐπιψ̣ηφίσ̣ῃ ἢ ὁ ἐπιστάτης εἲ [126] [οἱ π]ρόεδροι προθῶσιν εἲ ὁ γραμματεὺς γράψῃ εἲ ἀναγνῷ, ὡς δε[ῖ] ταῦτα [127] [τ]ὰ χρήματα εἰς ἄλλο τι καταχωρισθῆναι εἲ καὶ [ἄ]λλου μετακινηθῆ- [128] [ν]α[ί] τι τῶν ἐν τῶι νόμωι γεγραμμένων, ὁ τούτων τι ποιήσας ἄτιμος [129] [ἔσ]τω καὶ ἡ οὐσία αὐτοῦ δημοσία· γράφε̣σθ̣[ω] δὲ ὁ βουλομένος Αἰγιαλέω[ν] [130] [οἷ]ς ἔξεστιν πρὸς τὸν θεσμοθέτην ἐπὶ τῶι ἡμίσει. {²H}² τὸν δὲ νόμον τόνδ[ε] [131] [ε]ἶν[αι κύριον] εἰς τὸν πάντα χρόνον, καὶ ὁ γραμματεὺς αὐτὸν ἀναγ[ρα]- [132] [ψ]άτω εἰς τὰ δημόσια γράμματα πάντα καὶ εἰς τὰς δέλτους, οὗ οἱ [νόμοι] [133] [ε]ἰσ̣ὶν ἀναγ[εγ]ραμ[μ]ένοι, ἀναγραψάτω δὲ καὶ Κριτόλαος εἰστήλην καὶ [134] [στ]ησάτω, [οὗ] ἂν καὶ τὸν ἀνδριάντα ἱστᾶι. |
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| BIBLIOGRAPHY Bömmer (1952). RE, s.v. Pompa. Herrscher, Vol. XXI.2, p. 1963, n. 266. Chaniotis, A., Corsten, T., Stroud, R. S. and Tybout, R. A., eds., (2007). Supplementum Epigraphicum Graecum. 53, 906bis. Leiden – Boston. Decker, W. (1995). Sport in der griechischen Antike: Vom minoischen Wettkampf bis zu den Olympischen Spielen. München: C. H. Beck, 59-60. Gauthier, P. (1980). “Études sur des inscriptions d’Amorgos”. Bulletin de Correspondance Hellénique 104(1): 197-220. Kyle, D. G. (2007). Sport and spectacle in the ancient world. Malden, MA – Oxford: Blackwell, 233. Laum, B. (1914). Stiftungen in der griechischen und römischen Antike: Ein Beitrag zur Kulturgeschichte, I-II. Leipzig– Berlin: Teubner. Roller, L. E. (1981). “Funeral games for historical persons”. Stadion. Internationale Zeitschrift für Geschichte des Sports 7: 1–18. Sokolowski, F. (1969). Lois sacrées des cités grecques. Paris: Éditions de Boccard. Thür, G., and Fernández Nieto, F. J. (2003). Symposion 1999: Vorträge zur griechischen und hellenistischen Rechtsgeschichte (Pazo de Mariñan, La Coruña, 6.-9. September 1999). Köln: Böhlau. |
Account of Public Games (P.Oxy. 3.519)
| TITLE Account of Public Games (P.Oxy. 3.519) |
| DATE 2nd century CE |
| TEXT Hunt and Edgar 1963, 522-225. – – – ¹(Τoύτων) ἀπεδόθη ²Μεχ(εὶρ) κγ ³μίμῳ (δραχμαὶ) υϙϛ, ⁴ὁμηριστῇ (δραχμαὶ) υμη, ⁵καὶ ὑπὲρ μου[σ]ι[κῶν (δραχμαὶ) ̣ ̣ ̣, ⁶ ὀ]ρχη̣στῇ [(δραχμαὶ)] ρ̣[ ̣]δ, – – – ⁷ἀπελ[άβ(ομεν)? [πα]ρὰ τοῦ ἐξη(γητοῦ) (δραχμὰς) μβ, ⁸παρὰ τοῦ κοσμητ(οῦ) (δραχμὰς) νγ (ἡμιωβέλιον), ⁹(γίνονται) (δραχμαὶ) φ (ὀβολός). ¹⁰(τoύτων) ἀνηλ(ώθησαν) κωμασταῖς Νείλ(ου) (δραχμαὶ) κ, ¹¹κωμασταῖς θεῶν (δραχμαὶ) νϛ, ¹²ἱπποκόμοις (δραχμαὶ) ιϛ, ¹³ἱεροδού(λοις) ιδ ὀβ(ολοὶ) πδ, ¹⁴πλου(?) ἱεροδού(λων) (δραχμαὶ) κ, ¹⁵κήρυκι (δραχμαὶ) η, ¹⁶σαλπικτῇ (δραχμαὶ) δ, ¹⁷παιδίοις ἀρίστου ὀβ(ολοὶ) ϛ, ¹⁸παλμῶν ὀβ(ολοὶ) ϛ, ¹⁹(γίνονται) (τoύτων) (δραχμαὶ) ρκδ ὀβ(ολοὶ) ρϛ. ²⁰[. .] . α( ) πανκρατ(ιαστῇ) (δραχμαὶ) ̣[. . ²¹ . .]ανωνι ἀνταγ(ωνιστῇ) (δραχμαὶ) [. . ²² . .]. νι πύκτῃ μη ̣( ) ι[ Tedeschi 2002, 176-177, no. 25. FrA [1] (ὧν) ἀπεδόθη [2] Μεχ(εὶρ) κγ [3] μίμῳ (δραχμαὶ) υϙϛ, [4] ὁμηριστῇ (δραχμαὶ) υ̣μη, [5] καὶ ὑπὲρ μου[σ]ι[κῶν] [(δραχμαὶ) ̣ ̣ ̣] [6] ὀ]ρχη̣στῇ [(δραχμαὶ)] ρ̣[ ̣]δ FrB [7] ἀ̣π .. […] [πα]ρὰ̣ τοῦ ἐξη(γητοῦ) (δραχμαὶ) μβ, [8] παρὰ τοῦ κοσμητ(οῦ) (δραχμαὶ) νγ (ἡμιωβέλιον), [9] (γίνονται) (δραχμαὶ) φ (ὀβολὸς). [10] (ὧν) ἀνηλ(ώθησαν) κωμασταῖς Νείλ(ου) (δραχμαὶ) κ, [11] κωμασταῖς θεῶν (δραχμαὶ) νϛ, [12] ἱπποκόμοις (δραχμαὶ) ιϛ [13] ἱεροδού(λοις) ιδ ὀβ(ολοὶ) πδ, [14] πλου( ) ἱεροδού(λοις) (δραχμαὶ) κ, [15] κήρυκι (δραχμαὶ) η, [16] σαλπικτῇ (δραχμαὶ) δ, [17] παιδίοις ἀρίστου ὀβ(ολοὶ) ϛ, [18] παλμῶν ὀβ(ολοὶ) ϛ, [19] (γίνονται) (δραχμαὶ) ρκδ ὀβ(ολοὶ) ρϛ. [20] ̣ ̣] ̣α( ) πανκρατ(ιαστῇ) (δραχμαὶ) ̣[ ̣ ̣ [21] ̣ ̣]ανωνι ἀνταγ(ωνιστῇ) (δραχμαὶ) [ [22] ̣ ̣] ̣ν̣ι πύκ̣τ̣ῃ μη ̣( )ι̣[ |
| TRANSLATION Hunt and Edgar 1963, 523-225. . . . Of this sum there were paid on Mecheir 23: to an actor 496 drachmae, to a Homeric reciter 448 drachmae, and for music . . . drachmae, to a dancer 1[.]4 drachmae. . . . Received from the exegetes 42 drachmae, from the cosmetes 53 drachmae ½ obol, total 500 drachmae 1 obol. Of this sum there were paid out: to image-bearers of the god Nile 20 drachmae, to image-bearers of the gods 56 drachmae, to grooms 16 drachmae, to 14 temple slaves 84 obols, for the voyage (?) of the temple slaves 20 drachmae, to crier 8 drachmae, to a trumpeter 4 drachmae, to the boys for breakfast 6 obols, for palms 6 obols, total 124 drachmae 96 obols. To . . ., pancratiast, . . . drachmae, to . . ., competitor, . . . drachmae, to . . ., boxer, . . Tedeschi 2002, 176-177, no. 25. Fr. A Di questa somma furono pagate il 23 di Mecheir a mimo 496 dracme a omerista 448 dracme a musici … dracme a danzatore 1[.]4 dracme … Fr. B … dall’exeghetes 42 dracme dal kosmetes 53 dracme e mezzo obolo. Totale 500 dracme e 1 obolo. Di questa somma furono spese per komastai del (dio) Nilo 20 dracme per komastai delle divinità 56 dracme per scudieri 16 dracme per servitori sacri 84 oboli per servitori … 20 dracme per araldo 8 dracme per trombettiere 8 dracme per ragazzi di pranzo 6 oboli di palme 6 oboli. Totale 124 dracme e 96 oboli per pancratiaste … dracme per … antagonista … dracme per (incontro di) pugilato … Johnston 1936, 694, no. 423. (Receipts — dr.) from which were expended on Mechir 23 for an actor 496 dr., for a Homeric rhapsodist 448 dr. for music —dr., and for a dancer 1.4 dr. — (Receipts —) from the exegete 42 dr., from the cosmete 53 dr. ½ ob. Total of receipts 500 dr. 1 ob. From this the expenses for the procession in honour of Nilus were 20 dr., for the procession in honour of the gods 56 dr., for grooms 16 dr., for 14 temple slaves 84 ob., for a boat for the slaves 20 dr., for the herald 8 dr., for the trumpeter 4 dr., for breakfast for the slaves 6 ob., for palms 6 ob. Total 124 dr. 96 ob. (For another festival a pancratiast, a wrestler, and a boxer were employed, but the wages paid have not been preserved on the papyrus). |
| BIBLIOGRAPHY Burnet, R. (2003). L’Égypte ancienne à travers les papyrus. Vie quotidienne. Paris: Pygmalion, 247-248, no. 182. Grenfell, B. P. and Hunt, A. S. (1903). The Oxyrhynchus Papyri. Vol. 3. London: Egypt Exploration Fund, 254-255, no. 519. Hunt, A. S. and Edgar, C. C. (1963). Select Papyri in Five Volumes. Vol. 2. Non-literary Papyri. Public Documents. Cambridge (MA): Harvard University Press, 522-525. Johnston, A. C. (1936). Roman Egypt to the Reign of Diocletian. Baltimore: Johns Hopkins Press, 694, no. 423. Mitteis, L. and Wilcken, U. (1963). Grundzüge und Chrestomathie der Papyruskunde. Hildesheim: Georg Olms Verlagsbuchhandlung, 571-572, no. 492. Ródenas Perea, E. M. (in progress). “La κωμασία en las fuentes grecorromanas: un análisis religioso, historiográfico y semántico”. ARYS. Tedeschi, G. (2002). “Lo spettacolo in età ellenistica e tardo antica nella documentazione epigrafica e papiracea”. Papyrologica Lupiensia 11: 87-187. Vandoni, M. (1964). Feste pubbliche e private nei documenti greci. Milano: Istituto Editoriale Cisalpino, 45-46. |
Antiochus IV Epiphanes’ pompe in Daphne
| TITLE Antiochus IV Epiphanes’ pompe in Daphne |
| DATE Summer, 166 BCE |
| TEXT Gulick 1928, 381-387 (Athen. Deipn. 194C-195F). [194] [c] ὁ δ᾽ αὐτὸς οὗτος βασιλεὺς ἀκούσας τοὺς ἐν τῇ Μακεδονίᾳ συντετελεσμένους ἀγῶνας ὑπὸ Αἰμιλίου Παύλου τοῦ Ῥωμαίων στρατηγοῦ, βουλόμενος τῇ μεγαλοεργίᾳ ὑπερᾶραι τὸν Παῦλον ἐξέπεμψε πρέσβεις καὶ θεωροὺς εἰς τὰς πόλεις καταγγελοῦντας τοὺς ἐσομένους ἀγῶνας ὑπὸ αὐτοῦ ἐπὶ Δάφνης· ὡς πολλὴν γενέσθαι τῶν Ἑλλήνων σπουδὴν εἰς τὴν ὡς αὐτὸν ἄφιξιν. ἀρχὴν δ᾽ ἐποιήσατο τῆς πανηγύρεως τὴν πομπείαν οὕτως ἐπιτελεσθεῖσαν. [d] καθηγοῦντό τινες Ῥωμαικὸν ἔχοντες καθοπλισμὸν ἐν θώραξιν ἀλυσιδωτοῖς, ἄνδρες ἀκμάζοντες ταῖς ἡλικίαις πεντακισχίλιοι· μεθ᾽ οὓς Μυσοὶ πεντακισχίλιοι. συνεχεῖς δ᾽ ἦσαν Κίλικες εἰς τὸν τῶν εὐζώνων τρόπον καθωπλισμένοι τρισχίλιοι, χρυσοῦς ἔχοντες στεφάνους. ἐπὶ δὲ τούτοις Θρᾷκες τρισχίλιοι καὶ Γαλάται πεντακισχίλιοι. τούτοις ἐπέβαλλον Μακεδόνες δισμύριοι, χρυσάσπιδες μὲν μύριοι καὶ χαλκάσπιδες πεντακισχίλιοι, οἱ δὲ ἄλλοι ἀργυράσπιδες· οἷς ἐπηκολούθει μονομάχων ζεύγη διακόσια τεσσαράκοντα. [e] τούτων κατόπιν ἦσαν ἱππεῖς Νισαῖοι μὲν χίλιοι, πολιτικοὶ δὲ τρισχίλιοι, ὧν οἱ μὲν πλείους ἦσαν χρυσοφάλαροι καὶ χρυσοστέφανοι, οἱ δ᾽ ἄλλοι ἀργυροφάλαροι. μετὰ δὲ τούτους ἦσαν οἱ λεγόμενοι ἑταῖροι ἱππεῖς· οὗτοι δὲ ἦσαν εἰς χιλίους, πάντες χρυσοφάλαροι. τούτοις συνεχὲς ἦν τὸ τῶν φίλων σύνταγμα, ἴσον καὶ κατὰ τὸ πλῆθος καὶ κατὰ τὸν κόσμον. ἐπὶ δὲ τούτοις ἐπίλεκτοι χίλιοι, οἷς ἐπηκολούθει τὸ καλούμενον ἄγημα, κράτιστον εἶναι δοκοῦν σύστημα τῶν ἱππέων, περὶ χιλίους. [f] τελευταία δ᾽ ἦν ἡ κατάφρακτος ἵππος, οἰκείως τῇ προσηγορία τῶν ἵππων καὶ τῶν ἀνδρῶν ἐσκεπασμένων τοῖς ὅπλοις· ἦσαν δὲ καὶ αὐτοὶ χίλιοι καὶ πεντακόσιοι. πάντες δ᾽ οἱ προειρημένοι εἶχον πορφυρᾶς ἐφαπτίδας, πολλοὶ δὲ καὶ διαχρύσους καὶ ζῳωτάς. ἐπὶ δὲ τούτοις ἕξιππα μὲν ἦν ἑκατόν, τέθριππα δὲ τεσσαράκοντα· ἔπειτα ἐλεφάντων ἅρμα καὶ συνωρίς· [195] [a] καθ᾽ ἕνα δὲ εἵποντο ἐλέφαντες διεσκευασμένοι τριάκοντα καὶ ἕξ. Τὴν δ᾽ ἄλλην πομπὴν λέγειν ἐστὶ δυσέφικτον, ὡς ἐν κεφαλαίῳ δὲ λεκτέον. ἔφηβοι μὲν γὰρ ἐπόμπευσαν εἰς ὀκτακοσίους, χρυσοῦς ἔχοντες στεφάνους, βόες δ᾽ εὐτραφεῖς περὶ χιλίους, θεωρίδες δὲ βραχὺ λείπουσαι τριακοσίων, ἐλεφάντων δὲ ὀδόντες ὀκτακόσιοι. τὸ δὲ τῶν ἀγαλμάτων πλῆθος οὐ δυνατὸν ἐξηγήσασθαι· πάντων γὰρ τῶν παρ᾽ ἀνθρώποις λεγομένων ἢ νομιζομένων θεῶν ἢ δαιμόνων, προσέτι δὲ ἡρώων εἴδωλα διήγετο, τὰ μὲν κεχρυσωμένα, τὰ δ᾽ ἠμφιεσμένα στολαῖς διαχρύσοις. καὶ πᾶσι τούτοις οἱ προσήκοντες μῦθοι κατὰ τὰς παραδεδομένας ἱστορίας ἐν διασκευαῖς πολυτελέσι παρέκειντο. [b] εἵπετο δ᾽ αὐτοῖς καὶ Νυκτὸς εἴδωλον καὶ ῾ Ἡμέρας, Γῆς τε καὶ Οὐρανοῦ, καὶ Ἠοῦς καὶ Μεσημβρίας. τὸ δὲ τῶν χρυσωμάτων καὶ ἀργυρωμάτων πλῆθος οὕτως ἄν τις ὑπονοήσειεν ὅσον ἦν· ἑνὸς γὰρ τῶν φίλων Διονυσίου τοῦ ἐπιστολιαγράφου χίλιοι παῖδες ἐπόμπευσαν ἀργυρώματα ἔχοντες, ὧν οὐδὲν ἐλάττον᾽ ὁλκὴν εἶχεν δραχμῶν χιλίων. βασιλικοὶ δὲ παῖδες παρῆλθον ἑξακόσιοι χρυσώματα ἔχοντες. ἔπειτα γυναῖκες ἐκ χρυσῶν καλπίδων μύροις ἔρραινον εἰς διακοσίας. [c] ταύταις δ᾽ ἑξῆς ἐπόμπευον ἐν χρυσόποσι μὲν φορείοις ὀγδοήκοντα γυναῖκες, ἐν ἀργυρόποσι δὲ πεντακόσιαι καθήμεναι, πολυτελῶς διεσκευασμέναι. καὶ τῆς μὲν πομπῆς τὰ ἐπιφανέστατα ταῦτα ἦν. ἐπιτελεσθέντων δὲ τῶν ἀγώνων καὶ μονομαχιῶν καὶ κυνηγεσίων κατὰ τριάκονθ᾽ ἡμέρας· ἐν αἷς τὰς θέας συνετέλει, πέντε μὲν τὰς πρώτας ἐν τῷ γυμνασίῳ πάντες ἐκ χρυσῶν ὁλκείων ἠλείφοντο κροκίνῳ μύρῳ· [d] ἦν δὲ ταῦτα πεντεκαίδεκα, καὶ κινναμωμίνου τὰ ἴσα καὶ ναρδίνου. παραπλησίως δὲ καὶ ταῖς ἑξῆς εἰσεφέρετο τήλινον, ἀμαράκινον, ἴρινον, πάντα διαφέροντα ταῖς εὐωδίαις. ἔστρωτο δὲ εἰς εὐωχίαν ποτὲ μὲν χίλια τρίκλινα, ποτὲ δὲ χίλια πεντακόσια μετὰ τῆς πολυτελεστάτης διασκευῆς. ὁ δὲ χειρισμὸς ἐγίνετο τῶν πραγμάτων δι᾽ αὐτοῦ τοῦ βασιλέως. ἵππον γὰρ ἔχων εὐτελῆ παρέτρεχε παρὰ τὴν πομπήν, τοὺς μὲν προάγειν κελεύων, τοὺς δὲ ἐπέχειν. [e] κατὰ δὲ τοὺς πότους αὐτὸς ἐπὶ τὰς εἰσόδους ἐφιστάμενος οὓς μὲν εἰσῆγεν, οὓς δ᾽ ἀνέκλινε, καὶ τοὺς διακόνους δὲ τοὺς τὰς παραθέσεις φέροντας αὐτὸς εἰσῆγε. καὶ περιπορευόμενος οὗ μὲν προσεκάθιζεν, οὗ δὲ προσανέπιπτε· καί ποτε μὲν ἀποθέμενος μεταξὺ τὸν ψωμόν, ποτὲ δὲ τὸ ποτήριον, ἀνεπήδα καὶ μετανίστατο καὶ περιῄει τὸν πότον προπόσεις λαμβάνων ὀρθὸς ἄλλοτε παρ᾽ ἄλλοις, ἅμα δὲ καὶ τοῖς ἀκροάμασι προσπαίζων. [f] προιούσης δ’ ἐπὶ πολὺ τῆς συνουσίας καὶ πολλῶν ἤδη κεχωρισμένων ὑπὸ τῶν μίμων ὁ βασιλεὺς εἰσεφέρετο ὅλος συγκεκαλυμμένος καὶ εἰς τὴν γῆν ἐτίθετο ὡς εἷς ὢν δῆτα τῶν μίμων· καὶ τῆς συμφωνίας προκαλουμένης ἀναπηδήσας γυμνὸς ὠρχεῖτο καὶ ὑπεκρίνετο μετὰ τῶν γελωτοποιῶν, ὥστε πάντας αἰσχυνομένους φεύγειν. ταῦτα δὲ πάντα συνετελέσθη ἐξ ὧν τὰ μὲν ἐκ τῆς Αἰγύπτου ἐνοσφίσατο παρασπονδήσας τὸν Φιλομήτορα βασιλέα παιδίσκον ὄντα, τὰ δὲ καὶ τῶν φίλων συμβαλλομένων. ἱεροσυλήκει δὲ καὶ τὰ πλεῖστα τῶν ἱερῶν. Paton 1968, 144-146 (Plb. 30.25. 1-19). [1] ‘O δ᾽ αὐτὸς οὗτος βασιλεὺς ἀκούσας τοὺς ἐν τῇ Μακεδονίᾳ συντετελεσμένους ἀγῶνας ὑπὸ Αἰμιλίου Παύλου τοῦ Ῥωμαίων στρατηγοῦ, βουλόμενος τῇ μεγαλοδωρίᾳ ὑπερᾶραι τὸν Παῦλον ἐξέπεμψε πρέσβεις καὶ θεωροὺς εἰς τὰς πόλεις καταγγελοῦντας τοὺς ἐσομένους ἀγῶνας ὑπ᾽ αὐτοῦ ἐπὶ Δάφνης, ὡς πολλὴν γενέσθαι τῶν Ἑλλήνων [2] σπουδὴν εἰς τὴν ὡς αὐτὸν ἄφιξιν. ἀρχὴν δ᾽ ἐποιήσατο τῆς πανηγύρεως τὴν πομπείαν οὕτως [3] ἐπιτελεσθεῖσαν. καθηγοῦντό τινες Ῥωμαϊκὸν ἔχοντες καθοπλισμὸν ἐν θώραξιν ἁλυσιδωτοῖς, ἄνδρες ἀκμάζοντες ταῖς ἡλικίαις πεντακισχίλιοι· [4] μεθ᾽ οὓς Μυσοὶ πεντακισχίλιοι. συνεχεῖς δ᾽ ἦσαν Κίλικες εἰς τὸν τῶν εὐζώνων τρόπον καθωπλισμένοι τρισχίλιοι, χρυσοῦς ἔχοντες στεφάνους. [5] ἐπὶ δὲ τούτοις Θρᾷκες τρισχίλιοι καὶ Γαλάται πεντακισχίλιοι. τούτοις ἐπέβαλλον Μακεδόνες δισμύριοι καὶ χαλκάσπιδες πεντακισχίλιοι, ἄλλοι δὲ ἀργυράσπιδες, οἷς ἐπηκολούθει μονομάχων [6] ζεύγη διακόσια τετταράκοντα. τούτων κατόπιν ἦσαν ἱππεῖς Νισαῖοι μὲν χίλιοι πολιτικοὶ δὲ τρισχίλιοι, ὧν οἱ μὲν πλείους ἦσαν χρυσοφάλαροι [7] καὶ χρυσοστέφανοι, οἱ δ᾽ ἄλλοι ἀργυροφάλαροι. μετὰ δὲ τούτους ἦσαν οἱ λεγόμενοι Ἑταῖροι ἱππεῖς· οὗτοι δὲ ἦσαν εἰς χιλίους, πάντες χρυσο- [8] φάλαροι. τούτοις συνεχὲς ἦν τὸ τῶν φίλων σύνταγμα, ἴσον καὶ κατὰ τὸ πλῆθος καὶ κατὰ τὸν κόσμον. ἐπὶ δὲ τούτοις ἐπίλεκτοι χίλιοι, οἷς ἐπηκολούθει τὸ καλούμενον ἄγημα, κράτιστον [9] εἶναι δοκοῦν σύστημα τῶν ἱππέων, περὶ χιλίους. τελευταία δ᾽ ἦν ἡ κατάφρακτος ἵππος, οἰκείως τῇ προσηγορίᾳ τῶν ἵππων καὶ τῶν ἀνδρῶν ἐσκεπασμένων τοῖς ὅπλοις: ἦσαν δὲ καὶ αὐτοὶ χίλιοι καὶ [10] πεντακόσιοι. πάντες δ᾽ οἱ προειρημένοι εἶχον πορφυρᾶς ἐφαπτίδας, πολλοὶ δὲ καὶ διαχρύσους [11] καὶ ζῳωτάς. ἐπὶ δὲ τούτοις ἕξιππα μὲν ἦν ἑκατόν, τέθριππα δὲ τετταράκοντα, ἔπειτα ἐλεφάντων ἅρμα καὶ συνωρίς. καθ᾽ ἕνα δὲ εἵποντο ἐλέφαντες διεσκευασμένοι τριάκοντα καὶ ἕξ. [12] Τὴν δ᾽ ἄλλην πομπὴν λέγειν ἐστὶ δυσέφικτον, ὡς ἐν κεφαλαίῳ δὲ λεκτέον. ἔφηβοι μὲν γὰρ ἐπόμπευσαν εἰς ὀκτακοσίους, χρυσοῦς ἔχοντες στεφάνους, βόες δ᾽ εὐτραφεῖς περὶ χιλίους, θεωρικαὶ δὲ βραχὺ λείπουσαι τριακοσίων, ἐλεφάντων [13] δὲ ὀδόντες ὀκτακόσιοι. τὸ δὲ τῶν ἀγαλμάτων πλῆθος οὐ δυνατὸν ἐξηγήσασθαι· πάντων γὰρ τῶν παρ᾽ ἀνθρώποις λεγομένων ἢ νομιζομένων θεῶν ἢ δαιμόνων, προσέτι δὲ ἡρώων εἴδωλα διήγετο, τὰ μὲν κεχρυσωμένα, τὰ δ᾽ ἠμφιεσμένα [14] στολαῖς διαχρύσοις. καὶ πᾶσι τούτοις οἱ προσήκοντες μῦθοι κατὰ τὰς παραδεδομένας ἱστορίας [15] ἐν διασκευαῖς πολυτελέσι παρέκειντο. εἵπετο δ᾽ αὐτοῖς καὶ Νυκτὸς εἴδωλον καὶ Ἡμέρας, Γῆς τε [16] καὶ Οὐρανοῦ, καὶ Ἠοῦς καὶ Μεσημβρίας. τὸ δὲ τῶν χρυσωμάτων καὶ ἀργυρωμάτων πλῆθος οὕτως ἄν τις ὑπονοήσειεν ὅσον ἦν· ἑνὸς γὰρ τῶν φίλων, Διονυσίου τοῦ ἐπιστολιαγράφου, χίλιοι παῖδες ἐπόμπευσαν ἀργυρώματα ἔχοντες, ὧν οὐδὲν [17] ἐλάττον᾽ ὁλκὴν εἶχεν δραχμῶν χιλίων. βασιλικοὶ δὲ παῖδες παρῆλθον ἑξακόσιοι χρυσώματα ἔχοντες. ἔπειτα γυναῖκες ἐκ χρυσῶν καλπίδων [18] μύροις ἔρραινον, εἰς διακοσίας. ταύταις δ᾽ ἑξῆς ἐπόμπευον ἐν χρυσόποσι μὲν φορείοις ὀγδοήκοντα γυναῖκες, <ἐν> ἀργυρόποσι δὲ πεντακόσιαι καθ- [19] ήμεναι, πολυτελῶς διεσκευασμέναι. καὶ τῆς μὲν πομπῆς τὰ ἐπιφανέστατα ταῦτα ἦν. |
| TRANSLATION Gulick 1928, 381-387 (Athen. Deipn. 194C-195F). This same king, hearing about the games instituted in Macedonia by Aemilius Paulus, the Roman general, and wishing to outdo Paulus in magnificence, dispatched envoys and delegates to the cities to proclaim the games which were to be given by him near Daphne; hence great interest arose on the part of the Greeks in meeting him. As a beginning to the meeting he got up a parade which was carried out in the following manner. It was led by certain men in the prime of their youth, five thousand in number, who wore Roman armour of chain-mail; after them came five thousand Mysians; close to these were three thousand Cilicians equipped in the fashion of light-armed troops, and wearing gold crowns. After these came three thousand Thracians and five thousand Celts. These were followed by twenty thousand Macedonians, ten thousand of them with gold shields, five thousand with bronze shields, and the rest with silver shields; close upon these came two hundred and forty pairs of gladiators. Behind them were one thousand Nisaean horsemen and three thousand citizen soldiers, of whom the majority wore gold cheek-coverings and gold crowns, the rest had cheek-coverings of silver. After them came the so-called “mounted companions”: there were about a thousand of these, all with gold cheek-pieces. Next to these was the division made up of his friends, equal in number and in beauty of equipment. After them were a thousand picked men, followed by the so-called Agema (“Guard”), which has the reputation of being the best organization of horsemen, numbering about a thousand. Last of all was the armoured cavalry, both horses and men being completely covered with armour in accordance with their name. They numbered alone one thousand five hundred. And all these mentioned wore purple cloaks, many also cloaks woven with gold and embroidered with figures. After them were a hundred chariots drawn by six horses, and forty drawn by four horses; next a chariot drawn by four elephants, and another by a pair of elephants; and in single file followed thirty-six caparisoned elephants. It would be difficult to pursue the description of the rest of the procession, and it must be described summarily. Young men who had just come of age, to the number of eight hundred, and wearing gold crowns, marched in the line; fatted oxen, about one thousand; sacrificial tables, little short of three hundred; elephants’ tusks, eight hundred. It is not possible to enumerate the quantity of sacred images; for statues of all beings who are said or held to be gods, demigods, or even heroes among mankind were borne along, some gilded, others draped in garments of gold thread. And beside all of them lay the sacred myths pertaining to each, according to the traditional accounts, in sumptuous editions. They were followed by representations of Night and Day, Earth and Heaven, and Dawn and Noon. One might guess how great was the number of gold and silver vessels in the following way: of only one of the king’s friends, the secretary Dionysius, one thousand slaves marched in the procession carrying silver vessels, none of which weighed less than a thousand drachms. Then came six hundred royal slaves with gold vessels. After them nearly two hundred women sprinkled scented oil from gold pitchers. Close upon these in the procession were eighty women seated in litters having gold supports, and five hundred in litters with silver supports, all richly dressed. These were the most conspicuous features of the parade. The games, gladiatorial contests, and hunts took thirty days to conclude; during the first five days in which spectacles were carried out, all persons in the gymnasium anointed themselves with saffron oil from golden basins; these numbered fifteen, and there was an equal number of bowls with oil of cinnamon and nard. Similarly there were brought in, on the succeeding days, oil of fenugreek, marjoram, and orris, all of them rare in their fragrance. For a banquet on one occasion there were spread a thousand triclinia, on another fifteen hundred, with the most extravagant deckings. The management of these matters was undertaken by the king himself. Riding on a poor horse, he ran up and down the procession, commanding one division to advance, another to halt. At the symposia he stood at the entrance introducing some, assigning couches to others, and he himself brought in the servants who carried in the dishes served. And going round he would seat himself in one place, or throw himself down in another. At one moment he would throw aside a morsel or a cup just as he had put them to his lips, and jumping up suddenly, he would change his place or walk round among the drinkers, receiving toasts standing sometimes by one, sometimes by another, at the same time laughing at the entertainments. When the party had been going on a long time and many had already withdrawn, the king was brought in by the mime-performers entirely wrapped up, and deposited on the ground as though he were one of the performers. When the symphony sounded the challenge, he would leap up and dance naked and act with the clowns, so that every one departed in shame. All these celebrations were paid for partly from funds which he had appropriated in Egypt when he broke his treaty with King Ptomely Philometor, who was then a lad, and partly from contributions by his friends. He had also plundered most of the temples. Paton 1968, 144-147 (Plb. 30.25. 1-19). This same king when he heard of the games celebrated in Macedonia by Aemilius Paullus the Roman general, ambitious of surpassing Paullus in magnificence sent out embassies and sacred missions to the towns to announce the games he was about to give at Daphne, so that people in Greece were very eager to visit Antioch then. The festival opened with a procession composed as follows: It was headed by five thousand men in the prime of life armed after the Roman fashion and wearing breastplates of chain-armour. Next came five thousand Mysians, and immediately behind them three thousand Cilicians armed in the manner of light infantry, wearing gold crowns. Next came three thousand Thracians and five thousand Gauls. They were followed by twenty thousand Macedonians of whom ten thousand bore golden shields, five thousand brazen shields and the rest silver shields. Next marched two hundred and fifty pairs of gladiators, and behind them a thousand horsemen from Nisa and three thousand from Antioch itself, most of whom had crowns and trappings of gold and the rest trappings of silver. Next to these came the so-called “companion cavalry,” numbering about a thousand, all with gold trappings, and next the regiment of “royal friends” of equal number and similarly accoutred; next a thousand picked horse followed by the so-called “agema,” supposed to be the crack cavalry corps, numbering about a thousand. Last of all marched the “cataphract” or mailed horse, the horses and men being armed in complete mail, as the name indicated. Of these too there were about fifteen hundred. All the above wore purple surcoats in many cases embroidered with gold and heraldic designs. Next came a hundred chariots drawn by six horses and forty drawn by four horses, and then a chariot drawn by four elephants and another drawn by a pair, and finally thirty-six elephants in single file with their housings. It is a difficult task to describe the rest of the procession but I must attempt to give its main features. About eight hundred young men wearing gold crowns made part of it as well as about a thousand fat cattle and nearly three hundred cows presented by the various sacred missions and eight hundred ivory tusks. The vast quantity of images it is impossible to enumerate. For representations of all the gods and spirits mentioned or worshipped by men and of all the heroes were carried along, some gilded and others draped in garments embroidered with gold, and they were all accompanied by representations executed in precious materials of the myths relating to them as traditionally narrated. Behind them came images of Night and Day, of Earth and Heaven, and of Dawn and Midday. The quantity of gold and silver plate may be estimated from what follows. The slaves of one of the royal “friends,” Dionysius, the private secretary, marched along carrying articles of silver plate none of them weighing less than a thousand drachmae, and six hundred of the king’s own slaves went by bearing articles of gold plate. Next there were about two hundred women sprinkling the crowd with perfumes from golden urns, and these were followed by eighty women seated in litters with golden feet and five hundred in litters with silver feet, all richly dressed. Such were the more remarkable features of the procession. |
| BIBLIOGRAPHY Balasch Recort, M. (1983). Polibio. Historias. Libros XVI-XXXIX. Madrid: Biblioteca Clásica Gredos. Büttner-Wobst (1882-1904). Polybius. Histories. 5 vol. Lipsiae: Teubner. Calandra, E. (2022). Tutto il regno come su una scena. L’immaginario della panegyris di Antioco IV a Dafne. Sesto Fiorentino (FI), All’insegna del giglio s.a.s. Foertmeyer, V. (1988). “The dating of the pompe of Ptolemy II Philadelphus”. Historia: Zeitschrift für Alte Geschichte 37(1): 90-104. Gulick, C. B. (1928). Athenaeus. The Deipnosophists. London: Willian Heinemann Ltd. Iossif, P. P. (2011). “Imago mundi: expression et représentation de l’idéologie royale séleucide. La procession de Daphné”. Electrum 18: 125-157. Paton, W. R., trans., (1968). Polybius. The Histories. Vol. 6. London: William Heinemann Ltd. Rodríguez Noriega Guillén, L., trans., (1998). Ateneo. Banquete de los eruditos. Vol. 3. Libros III-V. Madrid: Biblioteca Clásica Gredos. Strootman, R. (2014). “Royal processions: enacting the myth of Empire”. In: Courts and Elites in the Hellenistic Empires: The Near East After the Achaemenids, c. 330 to 30 BCE. Edinburgh: Edinburgh University Press, 247-264. Walbank, F. W. (1996). “Two Hellenistic processions: a matter of self-definition”. Scripta Classica Israelica 15: 119-130. Yonge, C. D., trans., (1854). Athenaeus of Naucratis. Deipnosophistae, 3 vol. London: Henry G. Bohn. |
Ptolemy Philadephus’ pompe (cult of Ptolemy I and Berenike)
| TITLE Ptolemy Philadephus’ pompe (cult of Ptolemy I and Berenike) |
| DATE Terminus post quem 282 – terminus ante quem 270 BCE (“in the middle of the winter” Athen. Deipn. 197D: probably between 279 and 276, 279/278 or in December 275-February 274 BCE). |
| TEXT Gulick 1928, 386-420 (Athen. Deipn 196A-203C). [196] [a] θαυμασάντων δὲ τῶν δαιτυμόνων τήν τε τοῦ βασιλέως διάνοιαν ὡς οὐκ ἐπιφανής, ἀλλ᾽ ὄντως ἐπιμανὴς ὑπῆρχε … προσέθηκεν ὁ Μασούριος περὶ τῆς ἐν Ἀλεξανδρείᾳ γεγενημένης ὑπὸ τοῦ πάντα ἀρίστου Πτολεμαίου τοῦ Φιλαδέλφου βασιλέως πομπῆς Καλλίξεινον τὸν Ῥόδιον ἱστοροῦντα ἐν τῷ τετάρτῳ περὶ Ἀλεξανδρείας, ὅς φησι· “πρὸ δὲ τοῦ ἄρξασθαι τὴν κατασκευασθεῖσαν σκηνὴν ἐν τῷ τῆς ἄκρας περιβόλῳ χωρὶς τῆς τῶν στρατιωτῶν καὶ τεχνιτῶν καὶ παρεπιδήμων ὑποδοχῆς ἐξηγήσομαι· καλὴ γὰρ εἰς ὑπερβολὴν ἀξία τε [b] ἀκοῆς ἐγενήθη. τὸ μὲν οὖν μέγεθος αὐτῆς ἑκατὸν τριάκοντα κλίνας ἐπιδεχόμενον κύκλῳ, διασκευὴν δ᾽ εἶχε τοιαύτην. κίονες διεστάθησαν ξύλινοι πέντε μὲν κατὰ πλευρὰν ἑκάστην τοῦ μήκους πεντηκονταπήχεις πρὸς ὕψος, ἑνὶ δὲ ἐλάττους κατὰ πλάτος· ἐφ᾽ ὧν ἐπιστύλιον καθηρμόσθη τετράγωνον, ὑπερεῖδον τὴν σύμπασαν τοῦ συμποσίου στέγην. αὕτη δ᾽ ἐνεπετάσθη κατὰ μέσον οὐρανίσκῳ κοκκινοβαφεῖ περιλεύκῳ, καθ᾽ ἑκάτερον δὲ μέρος εἶχε δοκοὺς μεσολεύκοις ἐμπετάσμασι πυργωτοῖς κατειλημένας, [c] ἐν αἷς φατνώματα γραπτὰ κατὰ μέσον ἐτέτακτο. τῶν δὲ κιόνων οἱ μὲν τέσσαρες ὡμοίωντο φοίνιξιν, οἱ δ᾽ ἀνὰ μέσον θύρσων εἶχον φαντασίαν. τούτων δ᾽ ἐκτὸς περίστυλος ἐπεποίητο σῦριγξ ταῖς τρισὶ πλευραῖς καμαρωτὴν ἔχουσα στέγην, ἐν ᾗ τὴν τῶν κατακειμένων ἀκολουθίαν ἑστάναι συνέβαινεν. ἧς τὸ μὲν ἐντὸς αὐλαίαις περιείχετο φοινικίναις, ἐπὶ δὲ τῶν ἀνὰ μέσον [d] χωρῶν δοραὶ θηρίων παράδοξοι καὶ τῇ ποικιλίᾳ καὶ τοῖς μεγέθεσιν ἐκρέμαντο. τὸ δὲ περιέχον αὐτὴν ὕπαιθρον μυρρίναις καὶ δάφναις ἄλλοις τε ἐπιτηδείοις ἔρνεσιν ἐγεγόνει συνηρεφές. τὸ δ’ ἔδαφος πᾶν ἄνθεσι κατεπέπαστο παντοίοις. ἡ γὰρ Αἴγυπτος καὶ διὰ τὴν τοῦ περιέχοντος ἀέρος εὐκρασίαν καὶ διὰ τοὺς κηπεύοντας τὰ σπανίως καὶ καθ᾽ ὥραν ἐνεστηκυῖαν ἐν ἑτέροις φυόμενα τόποις ἄφθονα γεννᾷ καὶ διὰ παντός, καὶ οὔτε ῥόδον οὔτε λευκόιον οὔτ’ ἄλλο ῥᾳδίως ἄνθος ἐκλιπεῖν οὐθὲν οὐδέποτ᾽ εἴωθεν. διὸ δὴ καὶ κατὰ μέσον χειμῶνα τῆς ὑποδοχῆς τότε γενηθείσης [e] παράδοξος ἡ φαντασία τοῖς ξένοις κατέστη. τὰ γὰρ εἰς μίαν εὑρεθῆναι στεφάνωσιν οὐκ ἂν δυνηθέντα ἐν ἄλλῃ πόλει ῥᾳδίως, ταῦτα καὶ τῷ πλήθει τῶν κατακειμένων ἐχορηγεῖτο εἰς τοὺς στεφάνους ἀφθόνως καὶ εἰς τὸ τῆς σκηνῆς ἔδαφος κατεπέπαστο χύδην, θείου τινὸς ὡς ἀληθῶς ἀποτελοῦντα λειμῶνος πρόσοψιν. διέκειτο δὲ ἐπὶ μὲν τῶν τῆς σκηνῆς παραστάδων ζῷα μαρμάρινα τῶν πρώτων τεχνιτῶν ἑκατόν. ἐν δὲ ταῖς ἀνὰ μέσον χώραις πίνακες τῶν Σικυωνικῶν ζωγράφων, ἐναλλὰξ δ᾽ ἐπίλεκτοι εἰκασίαι παντοῖαι καὶ χιτῶνες χρυσουφεῖς [f] ἐφαπτίδες τε κάλλισται, τινὲς μὲν εἰκόνας ἔχουσαι τῶν βασιλέων ἐνυφασμένας, αἱ δὲ μυθικὰς διαθέσεις. ὑπεράνω δὲ τούτων θυρεοὶ περιέκειντο ἐναλλάξ ἀργυροῖ τε καὶ χρυσοῖ. ἐν δὲ ταῖς ἐπάνω τούτων χώραις οὔσαις ὀκταπήχεσιν ἄντρα κατεσκεύαστο κατὰ μὲν τὸ μῆκος τῆς σκηνῆς ἓξ ἐν ἑκατέρᾳ πλευρᾷ, κατὰ πλάτος δέ τέτταρα· συμπόσιά τε ἀντία ἀλλήλων ἐν αὐτοῖς τραγικῶν τε καὶ [197] [a] κωμικῶν καὶ σατυρικῶν ζῴων ἀληθινὸν ἐχόντων ἱματισμόν, οἷς παρέκειτο καὶ ποτήρια χρυσᾶ. κατὰ μέσον δὲ τῶν ἄντρων νύμφαι ἐλείφθησαν, ἐν αἷς ἔκειντο Δελφικοὶ χρυσοῖ τρίποδες ὑποστήματ᾽ ἔχοντες. κατὰ δὲ τὸν ὑψηλότατον τόπον τῆς ὀροφῆς ἀετοὶ κατὰ πρόσωπον ἦσαν ἀλλήλων χρυσοῖ, πεντεκαιδεκαπήχεις τὸ μέγεθος. ἔκειντο δὲ κλῖναι χρυσαῖ σφιγγόποδες ἐν ταῖς δυσὶ πλευραῖς ἑκατόν· ἡ γὰρ κατὰ πρόσωπον ἁψὶς ἀφεῖτ᾽ ἀναπεπταμένη. [b] ταύταις δ᾽ ἀμφίταποι ἁλουργεῖς ὑπέστρωντο τῆς πρώτης ἐρέας, καὶ περιστρώματα ποικίλα διαπρεπῆ ταῖς τέχναις ἐπῆν. ψιλαὶ δὲ Περσικαὶ τὴν ἀνὰ μέσον τῶν ποδῶν χώραν ἐκάλυπτον, ἀκριβῆ τὴν εὐγραμμίαν τῶν ἐνυφασμένων ἔχουσαι ζῳδίων. παρετέθησαν δὲ καὶ τρίποδες τοῖς κατακειμένοις χρυσοῖ διακόσιοι τὸν ἀριθμόν, ὥστ᾽ εἶναι δύο κατὰ κλίνην, ἐπ᾽ ἀργυρῶν διέδρων. ἐκ δὲ τῶν ὄπισθεν πρὸς τὴν ἀπόνιψιν ἑκατὸν ἀργυραῖ λεκάναι καὶ [c] καταχύσεις ἴσαι παρέκειντο. ἐπεπήγει δὲ τοῦ συμποσίου καταντικρὺ καὶ ἑτέρα κλίνη πρὸς τὴν τῶν κυλίκων καὶ ποτηρίων τῶν τε λοιπῶν τῶν πρὸς τὴν χρῆσιν ἀνηκόντων κατασκευασμάτων ἔκθεσιν· ἃ δὴ πάντα χρυσᾶ τε ἦν καὶ διάλιθα, θαυμαστὰ ταῖς τέχναις. τούτων δὲ τὴν μὲν κατὰ μέρος κατασκευὴν καὶ τὰ γένη μακρὸν ἐπεφαίνετό μοι δηλοῦν· τὸ δὲ τοῦ σταθμοῦ πλῆθος εἰς μύρια τάλαντα ἀργυρίου τὴν σύμπασαν εἶχε κατασκευήν. Ήμεῖς δὲ ἐπειδὴ τὰ κατὰ τὴν σκηνὴν διεληλύθαμεν, ποιησόμεθα καὶ τὴν τῆς πομπῆς ἐξήγησιν. ἤγετο γὰρ διὰ τοῦ κατὰ τὴν πόλιν σταδίου. [d] πρώτη δ᾽ ἐβάδιζεν ἡ Ἑωσφόρου· καὶ γὰρ ἀρχὴν εἶχεν ἡ πομπὴ καθ᾽ ὃν ὁ προειρημένος ἀστήρ φαίνεται χρόνον. ἔπειθ᾽ ἡ τοῖς τῶν βασιλέων γονεῦσι κατωνομασμένη. μετὰ δὲ ταύτας αἱ τῶν θεῶν ἁπάντων, οἰκείαν ἔχουσαι τῆς περὶ ἕκαστον αὐτῶν ἱστορίας διασκευήν. τὴν δὲ τελευταίαν Ἑσπέρου συνέβαινεν εἶναι, τῆς ὥρας εἰς τοῦτο συναγούσης τὸν καιρόν. τὰ δὲ κατά μέρος αὐτῶν εἴ τις εἰδέναι βούλεται, τὰς τῶν πεντ- [e] ετηρίδων γραφὰς λαμβάνων ἐπισκοπείτω. τῆς δὲ Διονυσιακῆς πομπῆς πρῶτοι μὲν προῄεσαν οἱ τὸν ὄχλον ἀνείργοντες Σιληνοί, πορφυρᾶς χλαμύδας, οἱ δὲ φοινικίδας ἠμφιεσμένοι. τούτοις δ᾽ ἐπηκολούθουν Σάτυροι καθ᾽ ἕκαστον τοῦ σταδίου μέρος εἴκοσι, λαμπάδας φέροντες κισσίνας διαχρύσους. μεθ᾽ οὓς Νῖκαι χρυσᾶς ἔχουσαι πτέρυγα. ἔφερον δ᾽ αὗται θυμιατήρια ἑξαπήχη κισσίνοις διαχρύσοις κλωσὶ διακεκοσμημένα, ζῳωτοὺς ἐνδεδυκυῖαι χιτῶνας, αὐταὶ δὲ πολὺν κόσμον χρυσοῦν περι- [f] κείμεναι. μετὰ δὲ ταύτας εἵπετο βωμὸς ἑξάπηχυς διπλοῦς κισσίνῃ φυλλάδι διαχρύσῳ πεπυκασμένος, ἔχων ἀμπέλινον χρυσοῦν στέφανον μεσολεύκοις μίτραις διειλημμένον. ἐπηκολούθουν δ᾽ αὐτῷ παῖδες ἐν χιτῶσι πορφυροῖς, λιβανωτὸν καὶ σμύρναν, ἔτι δὲ κρόκον ἐπὶ χρυσῶν μαζονόμων φέροντες ἑκατὸν εἴκοσι. μεθ᾽ οὓς Σάτυροι τεσσαράκοντα ἐστεφανωμένοι κισσίνοις χρυσοῖς στεφάνοις· τὰ δὲ σώματα οἱ μὲν ἐκέχριντο ὀστρείῳ, [198] [a] τινὲς δὲ μίλτῳ καὶ χρώμασιν ἑτέροις. ἔφερον δὲ καὶ οὗτοι στέφανον χρυσοῦν ἐξ ἀμπέλου καὶ κισσοῦ εἰργασμένον. μεθ᾽ οὓς Σιληνοὶ δύο ἐν πορφυραῖς χλαμύσι καὶ κρηπῖσι λευκαῖς. εἶχε δ᾽ αὐτῶν ὁ μὲν πέτασον καὶ κηρύκειον χρυσοῦν, ὁ δὲ σάλπιγγα. μέσος δὲ τούτων ἐβάδιζεν ἀνὴρ μείζων ἢ τετράπηχυς ἐν τραγικῇ διαθέσει καὶ προσώπῳ, φέρων χρυσοῦν Ἀμαλθείας κέρας· ὃς προσηγορεύετο Ἐνιαυτός. ᾧ γυνὴ περικαλλεστάτη καὶ ἴση κατὰ τὸ μέγεθος εἵπετο πολλῷ [b] χρυσῷ καὶ διαπρεπεῖ χιτῶνι κεκοσμημένη, φέρουσα τῇ μὲν μιᾷ τῶν χειρῶν στέφανον περσέας, τῇ δ᾽ ἑτέρᾳ ῥάβδον φοίνικος· ἐκαλεῖτο δὲ αὕτη Πεντετηρίς. ταύτῃ δ᾽ ἐπηκολούθουν Ὧραι αἱ τέσσαρες διεσκευασμέναι καὶ ἑκάστη φέρουσα τοὺς ἰδίους καρπούς· ἐχόμενα τούτων θυμιατήρια δύο κίσσινα ἐκ χρυσοῦ ἑξαπήχη καὶ βωμὸς ἀνὰ μέσον τούτων τετράγωνος χρυσοῦ. καὶ πάλιν Σάτυροι στεφάνους ἔχοντες κισσίνους χρυσοῦς, φοινικίδας περιβεβλημένοι· ἔφερον δ᾽ οἱ μὲν οἰνοχόην χρυσῆν, οἱ δὲ καρχήσιον. μεθ᾽ οὓς ἐπορεύετο Φιλίσκος ὁ ποιητὴς ἱερεὺς ὢν [c] Διονύσου καὶ πάντες οἱ περὶ τὸν Διόνυσον τεχνῖται. τούτων δ᾽ ἐφεξῆς ἐφέροντο Δελφικοὶ τρίποδες, ἆθλα τοῖς τῶν ἀθλητῶν χορηγοῖς, ὁ μὲν παιδικὸς ἐννέα πηχῶν τὸ ὕψος, ὁ δὲ πηχῶν δώδεκα ὁ τῶν ἀνδρῶν. μετὰ τούτους τετράκυκλος πηχῶν τεσσαρεσκαίδεκα, ὀκτὼ δὲ τὸ πλάτος, ἤγετο ὑπὸ ἀνδρῶν ὀγδοήκοντα καὶ ἑκατόν, ἐπὶ δὲ ταύτης ἐπῆν ἄγαλμα Διονύσου δεκάπηχυ σπένδον ἐκ καρχησίου χρυσοῦ, χιτῶνα πορφυροῦν ἔχον διάπεζον καὶ ἐπ᾽ αὐτοῦ κροκωτὸν διαφανῆ· περιεβέβλητο δὲ ἱμάτιον πορφυροῦν χρυσοποίκιλον. [d] προέκειτο δὲ αὐτοῦ κρατὴρ Λακωνικὸς χρυσοῦς μετρητῶν δεκαπέντε καὶ τρίπους χρυσοῦς, ἐφ᾽ οὗ θυμιατήριον χρυσοῦν καὶ φιάλαι δύο χρυσαῖ, κασίας μεσταὶ καὶ κρόκου. περιέκειτο δ᾽ αὐτῷ καὶ σκιὰς ἐκ κισσοῦ καὶ ἀμπέλου καὶ τῆς λοιπῆς ὀπώρας κεκοσμημένη, προσήρτηντο δὲ καὶ στέφανοι καὶ ταινίαι καὶ θύρσοι καὶ τύμπανα καὶ μίτραι πρόσωπά τε σατυρικὰ καὶ κωμικὰ καὶ [e] τραγικά. τῇ δὲ τετρακύκλῳ … ἱερεῖς καὶ ἱέρειαι καὶ ἱεροστολισταὶ καὶ θίασοι παντοδαποὶ καὶ τὰ λῖκνα φέρουσαι. μετὰ δὲ ταῦτα Μακέται αἱ καλούμεναι Μιμαλλόνες καὶ Βασσάραι καὶ Λυδαί, κατακεχυμέναι τὰς τρίχας καὶ ἐστεφανωμέναι τινὲς μὲν ὄφεσιν, αἱ δὲ μίλακι καὶ ἀμπέλῳ καὶ κισσῷ· κατεῖχον δὲ ταῖς χερσὶν αἱ μὲν ἐγχειρίδια, αἱ δὲ ὄφεις. μετὰ δὲ ταύτας ἤγετο [f] τετράκυκλος πηχῶν ὀκτὼ πλάτος ὑπὸ ἀνδρῶν ἑξήκοντα, ἐφ᾽ ἧς ἄγαλμα Νύσης ὀκτάπηχυ καθήμενον, ἐνδεδυκὸς μὲν θάψινον χιτῶνα χρυσοποίκιλον, ἱμάτιον δὲ ἠμφίεστο Λακωνικόν. ἀνίστατο δὲ τοῦτο μηχανικῶς οὐδενὸς τὰς χεῖρας προσάγοντος καὶ σπεῖσαν ἐκ χρυσῆς φιάλης γάλα πάλιν ἐκάθητο. εἶχε δὲ ἐν τῇ ἀριστερᾷ θύρσον ἐστεμμένον μίτραις. αὕτη δ᾽ ἐστεφάνωτο κισσίνῳ χρυσῷ καὶ βότρυσι διαλίθοις πολυτελέσιν. εἶχε δὲ σκιάδα καὶ ἐπὶ τῶν γωνιῶν τῆς τετρακύκλου κατεπεπήγεσαν [199] [a] λαμπάδες διάχρυσοι τέτταρες. ἑξῆς εἵλκετο ἄλλη τετράκυκλος μῆκος πηχῶν εἴκοσι, πλάτος ἑκκαίδεκα, ὑπὸ ἀνδρῶν τριακοσίων· ἐφ᾽ ἧς κατεσκεύαστο ληνὸς πηχῶν εἴκοσι τεσσάρων, πλάτος πεντεκαίδεκα, πλήρης σταφυλῆς. ἐπάτουν δὲ ἑξήκοντα Σάτυροι πρὸς αὐλὸν ᾁδοντες μέλος ἐπιλήνιον, ἐφειστήκει δ᾽ αὐτοῖς Σιληνός. καὶ δι᾽ ὅλης τῆς ὁδοῦ τὸ γλεῦκος ἔρρει. ἑξῆς ἐφέρετο τετράκυκλος μῆκος πηχῶν εἴκοσι πέντε, πλάτος τεσσαρεσκαίδεκα, ἤγετο δὲ ὑπὸ ἀνδρῶν ἑξακοσίων· ἐφ᾽ ἧς ἦν ἀσκὸς τρισχιλίους ἔχων μετρητάς, ἐκ [b] παρδαλῶν ἐρραμμένος· ἔρρει δὲ καὶ οὗτος κατὰ μικρὸν ἀνιέμενος κατὰ πᾶσαν τὴν ὁδόν. ἠκολούθουν δ᾽ αὐτῷ Σάτυροι καὶ Σιληνοὶ ἑκατὸν εἴκοσι ἐστεφανωμένοι, φέροντες οἱ μὲν οἰνοχόας, οἱ δὲ φιάλας, οἱ δὲ θηρικλείους μεγάλας, πάντα χρυσᾶ. ἐχόμενος ἤγετο κρατὴρ ἀργυροῦς ἑξακοσίους χωρῶν μετρητὰς ἐπὶ τετρακύκλου ἑλκομένης ὑπὸ ἀνδρῶν ἑξακοσίων. εἶχε δὲ ὑπὸ τὰ χείλη καὶ τὰ ὦτα καὶ ὑπὸ τὴν βάσιν ζῷα τετορευμένα [c] καὶ διὰ μέσου ἐστεφάνωτο στεφάνῳ χρυσῷ διαλίθῳ. ἑξῆς ἐφέρετο κυλικεῖα ἀργυρᾶ δωδεκαπήχη δύο, ὕψος πηχῶν ἕξ· ταῦτα δ᾽ εἶχεν ἄνω τε ἀκρωτήρια καὶ ἐν ταῖς γάστραις κύκλῳ καὶ ἐπὶ τῶν ποδῶν ζῷα τριημιπήχη καὶ πηχυαῖα πλήθει πολλά, καὶ λουτῆρες μεγάλοι δέκα καὶ κρατῆρες ἑκκαίδεκα, ὧν οἱ μείζους ἐχώρουν μετρητὰς τριάκοντα, οἱ δ᾽ ἐλάχιστοι πέντε, εἶτα λέβητες βαλανωτοὶ εἴκοσι τέσσαρες ἐπ᾽ ἐγγυθήκαις πάντες καὶ ληνοὶ ἀργυραῖ δύο, ἐφ᾽ ὧν ἦσαν βῖκοι [d] εἴκοσι τέσσαρες, τράπεζά τε ὁλάργυρος δωδεκάπηχυς καὶ ἄλλαι ἑξαπήχεις τριάκοντα. πρὸς δὲ τούτοις τρίποδες τέσσαρες, ὧν εἷς μὲν εἶχε τὴν περίμετρον πηχῶν ἑκκαίδεκα, κατάργυρος ὢν ὅλος, οἱ δὲ τρεῖς ἐλάττονες ὄντες διάλιθοι κατὰ μέσον ὑπῆρχον. μετὰ τούτους ἐφέροντο Δελφικοὶ τρίποδες ἀργυροῖ ὀγδοήκοντα τὸν ἀριθμόν, ἐλάττους τῶν προειρημένων, ὧν αἱ γωνίαι …, τετραμέτρητοι, ὑδρίαι εἴκοσι καὶ ἕξ, ἀμφορεῖς Παναθηναικοὶ δεκαέξ, ψυκτῆρες ἑκατὸν ἑξήκοντα. [e] τούτων ὁ μέγιστος ἦν μετρητῶν ἕξ, ὁ δὲ ἐλάχιστος δύο. ταῦτα μὲν οὖν ἦν ἅπαντα ἀργυρᾶ. Έχόμενοι δὲ τούτων ἐπόμπευον οἱ τὰ χρυσώματα φέροντες, κρατῆρας Λακωνικοὺς τέτταρας ἔχοντας στεφάνους ἀμπελίνους … τετραμέτρητοι ἕτεροι, Κορινθιουργεῖς δύο—οὗτοι δ᾽ εἶχον ἄνωθεν καθήμενα περιφανῆ τετορευμένα ζῷα καὶ ἐν τῷ τραχήλῳ καὶ ἐν ταῖς γάστραις πρόστυπα ἐπιμελῶς πεποιημένα ἐχώρει δ’ ἕκαστος μετρητὰς ὀκτὼ— ἐπ᾽ ἐγγυθήκαις. καὶ ληνός, ἐν [f] ᾗ ἦσαν βῖκοι δέκα, ὁλκεῖα δύο, ἑκάτερον χωροῦν μετρητὰς πέντε, κώθωνες διμέτρητοι δύο, ψυκτῆρες εἴκοσι δύο, ὧν ὁ μέγιστος ἐχώρει μετρητὰς τριάκοντα, ὁ δὲ ἐλάχιστος μετρητήν. ἐπόμπευσαν δὲ τρίποδες χρυσοῖ μεγάλοι τέτταρες· καὶ χρυσωματοθήκη χρυσῆ διάλιθος πηχῶν δέκα ὕψος, ἔχουσα βασμοὺς ἕξ, ἐν οἷς καὶ ζῷα τετραπάλαιστα ἐπιμελῶς πεποιημένα, πολλὰ τὸν ἀριθμὸν· καὶ κυλικεῖα δύο καὶ ὑάλινα διάχρυσα δύο· ἐγγυθῆκαι [200] [a] χρυσαῖ τετραπήχεις δύο, ἄλλαι ἐλάττους τρεῖς, ὑδρίαι δέκα, βωμὸς τρίπηχυς, μαζονόμια εἴκοσι πέντε. μετὰ δὲ ταῦτα ἐπορεύοντο παῖδες χίλιοι καὶ ἑξακόσιοι ἐνδεδυκότες χιτῶνας λευκούς, ἐστεφανωμένοι οἱ μὲν κισσῷ, οἱ δὲ πίτυι· ὧν διακόσιοι μὲν καὶ πεντήκοντα χοεῖς εἶχον χρυσοῦς, τετρακόσιοι δὲ ἀργυροῦς, ἕτεροι δὲ τριακόσιοι καὶ εἴκοσι ψυκτήρια ἔφερον χρυσᾶ, οἱ δὲ ἀργυρᾶ. μεθ᾽ οὓς ἄλλοι παῖδες ἔφερον κεράμια πρὸς τὴν τοῦ γλυκισμοῦ χρείαν, ὧν εἴκοσι μὲν ἦν χρυσᾶ, πεντήκοντα δὲ ἀργυρᾶ, τριακόσια δὲ κεκηρο- [b] γραφημένα χρώμασι παντοίοις. καὶ κερασθέντων ἐν ταῖς ὑδρίαις καὶ πίθοις πάντες κοσμίως ἐγλυκάνθησαν οἱ ἐν τῷ σταδίῳ. ‘Εξῆς τούτοις καταλέγει τετραπήχεις τραπέζας ἐφ᾽ ὧν πολλὰ θέας ἄξια πολυτελῶς κατεσκευασμένα περιήγετο θεάματα. ἐν οἷς καὶ ὁ τῆς Σεμέλης θάλαμος, ἐν ᾧ ἔχουσι χιτῶνας τινὲς διαχρύσους καὶ λιθοκολλήτους τῶν πολυτιμήτων. οὐκ ἄξιον δ᾽ ἦν παραλιπεῖν τήνδε “τὴν τετράκυκλον, μῆκος οὖσαν πηχῶν εἴκοσι δύο, πλάτος δεκατεσσάρων, [c] ὑπὸ ἀνδρῶν ἑλκομένην πεντακοσίων· ἐφ᾽ ἧς ἄντρον ἦν βαθὺ καθ᾽ ὑπερβολὴν κισσῷ καὶ μίλῳ. ἐκ τούτου περιστεραὶ καὶ φάσσαι καὶ τρυγόνες καθ᾽ ὅλην ἐξίπταντο τὴν ὁδόν, λημνίσκοις τοὺς πόδας δεδεμέναι πρὸς τὸ ῥᾳδίως ὑπὸ τῶν θεωμένων ἁρπάζεσθαι. ἀνέβλυζον δὲ ἐξ αὐτοῦ καὶ κρουνοὶ δύο, ὁ μὲν γάλακτος, ὁ δὲ οἴνου. πᾶσαι δ᾽ αἱ περὶ αὐτὸν Νύμφαι στεφάνους εἶχον χρυσοῦς, ὁ δὲ Ἑρμῆς καὶ κηρύκειον χρυσοῦν, ἐσθῆτας δὲ πολυτελεῖς. ἐπὶ δὲ ἄλλης τετρακύκλου, ἣ περιεῖχε [d] τὴν ἐξ Ἰνδῶν κάθοδον Διονύσου, Διόνυσος ἦν δωδεκάπηχυς ἐπ᾽ ἐλέφαντος κατακείμενος, ἠμφιεσμένος πορφυρίδα καὶ στέφανον κισσοῦ καὶ ἀμπέλου χρυσοῦν ἔχων· εἶχε δ᾽ ἐν ταῖς χερσὶ θυρσόλογχον χρυσοῦν, ὑπεδέδετο δ᾽ ἐμβάδας χρυσορραφεῖς. προεκάθητο δ᾽ αὐτοῦ ἐπὶ τῷ τραχήλῳ τοῦ ἐλέφαντος Σατυρίσκος πεντάπηχυς ἐστεφανωμένος πίτυος στεφάνῳ χρυσῷ, τῇ δεξιᾷ χειρὶ αἰγείῳ κέρατι χρυσῷ σημαίνων. ὁ δὲ ἐλέφας σκευὴν εἶχε χρυσῆν καὶ περὶ τῷ τραχήλῳ [e] κίσσινον χρυσοῦν στέφανον. ἠκολούθουν δὲ τούτῳ παιδίσκαι πεντακόσιαι κεκοσμημέναι χιτῶσι πορφυροῖς, χρυσῷ διεζωσμέναι. ἐστεφάνωντο δὲ αἱ μὲν ἡγούμεναι ἑκατὸν εἴκοσι χρυσοῖς πιτυίνοις στεφάνοις, ἠκολούθουν δ᾽ αὐταῖς Σάτυροι ἑκατὸν εἴκοσι, πανοπλίας οἱ μὲν χρυσᾶς, οἱ δὲ ἀργυρᾶς, οἱ δὲ χαλκᾶς ἔχοντες. μετὰ δὲ τούτους ἐπορεύοντο ὄνων ἶλαι πέντε, ἐφ᾽ ὧν ἦσαν Σιληνοὶ καὶ Σάτυροι ἐστεφανωμένοι. τῶν δὲ ὄνων οἱ μὲν χρυσᾶς, οἱ δὲ ἀργυρᾶς προμετωπίδας καὶ σκευασίας εἶχον. [f] μετὰ δὲ τούτους ἐλεφάντων ἅρματα ἀφείθη εἴκοσι τέτταρα καὶ συνωρίδες τράγων ἑξήκοντα, κόλων δεκαδύο, ὀρύγων ἑπτά, βουβάλων δεκαπέντε, στρουθῶν συνωρίδες ὀκτώ, ὀνελάφων ἑπτά, καὶ συνωρίδες δ᾽ ὄνων ἀγρίων, ἅρματα τέσσαρα. ἐπὶ δὲ πάντων τούτων ἀνεβεβήκει παιδάρια χιτῶνας ἔχοντα ἡνιοχικοὺς καὶ πετάσους. παρανεβεβήκει δὲ παιδισκάρια διεσκευασμένα πελταρίοις καὶ θυρσολόγχοις, κεκοσμημένα ἱματίοις καὶ χρυσίοις. ἐστεφάνωτο δὲ τὰ μὲν ἡνιοχοῦντα παιδάρια πίτυι, τὰ δὲ παιδισκάρια κισσῷ. ἐπῇσαν δὲ καὶ συνωρίδες καμήλων ἕξ, ἐξ ἑκατέρου μέρους τρεῖς· αἷς ἐπηκολούθουν ἀπῆναι ὑφ᾽ ἡμιόνων ἀγόμεναι. αὗται δ᾽ εἶχον σκηνὰς βαρ- [201] [a] βαρικάς, ὑφ᾽ ὧν ἐκάθηντο γυναῖκες Ἰνδαὶ καὶ ἕτεραι κεκοσμημέναι ὡς αἰχμάλωτοι. κάμηλοι δ᾽ αἱ μὲν ἔφερον λιβανωτοῦ μνᾶς τριακοσίας, σμύρνης τριακοσίας, κρόκου καὶ κασίας καὶ κινναμώμου καὶ ἴριδος καὶ τῶν λοιπῶν ἀρωμάτων διακοσίας. ἐχόμενοι τούτων ἦσαν Αἰθίοπες δωροφόροι, ὧν οἱ μὲν ἔφερον ὀδόντας ἑξακοσίους, ἕτεροι δὲ ἐβένου κορμοὺς δισχιλίους, ἄλλοι χρυσίου καὶ ἀργυρίου κρατῆρας ἑξήκοντα καὶ ψήγματα [b] χρυσοῦ. μεθ᾽ οὓς ἐπόμπευσαν κυνηγοὶ β᾽ ἔχοντες σιβύνας ἐπιχρύσους. ἤγοντο δὲ καὶ κύνες δισχίλιοι τετρακόσιοι, οἱ μὲν Ἰνδοί, οἱ λοιποὶ δὲ Ὑρκανοὶ καὶ Μολοσσοὶ καὶ ἑτέρων γενῶν. ἑξῆς ἄνδρες ἑκατὸν πεντήκοντα φέροντες δένδρα, ἐξ ὧν ἀνήρτητο θηρία παντοδαπὰ καὶ ὄρνεα. εἶτ᾽ ἐφέροντο ἐν ἀγγείοις ψιττακοὶ καὶ ταῲ καὶ μελεαγρίδες καὶ φασιανοὶ ὄρνιθες καὶ ἄλλοι Αἰθιοπικοί, πλήθει πολλοί.” Εἰπὼν δὲ καὶ ἄλλα πλεῖστα καὶ καταλέξας ζῴων ἀγέλας ἐπιφέρει· “πρόβατα Αἰθιοπικὰ ἑκατὸν [c] τριάκοντα, Ἀράβια τριακόσια, Εὐβοικὰ εἴκοσι, καὶ ὁλόλευκοι βόες Ἰνδικοὶ εἴκοσι ἕξ, Αἰθιοπικοὶ ὀκτώ, ἄρκτος λευκὴ μεγάλη μία, παρδάλεις ιδ᾽, πάνθηροι ισ᾽, λυγκία δ᾽, ἄρκηλοι γ᾽, καμηλοπάρδαλις μία, ῥινόκερως Αἰθιοπικὸς α᾽. ἑξῆς ἐπὶ τετρακύκλου Διόνυσος ἐπὶ τὸν τῆς Ῥέας βωμὸν καταπεφευγὼς ὅτε ὑπὸ Ἥρας ἐδιώκετο, στέφανον ἔχων χρυσοῦν, Πριάπου αὐτῷ παρεστῶτος ἐστεφανωμένου χρυσῷ κισσίνῳ. τὸ δὲ τῆς Ἥρας ἄγαλμα [d] στεφάνην εἶχε χρυσῆν. Ἀλεξάνδρου δὲ καὶ Πτολεμαίου ἀγάλματα ἐστεφανωμένα στεφάνοις κισσίνοις ἐκ χρυσοῦ. τὸ δὲ τῆς Ἀρετῆς ἄγαλμα τὸ παρεστὸς τῷ Πτολεμαίῳ στέφανον εἶχεν ἐλαίας χρυσοῦν. καὶ Πρίαπος δ᾽ αὐτοῖς συμπαρῆν ἔχων στέφανον κίσσινον ἐκ χρυσοῦ. Κόρινθος δ᾽ ἡ πόλις παρεστῶσα τῷ Πτολεμαίῳ ἐστεφάνωτο διαδήματι χρυσῷ. παρέκειντο δὲ πᾶσι τούτοις κυλικεῖον μεστὸν χρυσωμάτων κρατήρ τε χρυσοῦς μετρητῶν πέντε. τῇ δὲ τετρακύκλῳ ταύτῃ ἠκολούθουν [e] γυναῖκες ἔχουσαι ἱμάτια πολυτελῆ καὶ κόσμον· προσηγορεύοντο δὲ πόλεις, αἵ τε ἀπ᾽ Ἰωνίας καὶ αἱ λοιπαὶ Ἑλληνίδες ὅσαι τὴν Ἀσίαν καὶ τὰς νήσους κατοικοῦσαι ὑπὸ τοὺς Πέρσας ἐτάχθησαν· ἐφόρουν δὲ πᾶσαι στεφάνους χρυσοῦς. ἐφέρετο καὶ ἐπ᾽ ἄλλων τετρακύκλων θύρσος ἐνενηκοντάπηχυς χρυσοῦς καὶ λόγχη ἀργυρᾶ ἑξηκοντάπηχυς καὶ ἐν ἄλλῃ φαλλὸς χρυσοῦς πηχῶν ρκ᾽ διαγεγραμμένος καὶ διαδεδεμένος στέμμασι διαχρύσοις, ἔχων ἐπ᾽ ἄκρου ἀστέρα χρυσοῦν, οὗ ἦν ἡ περίμετρος πηχῶν σ᾽.” Πολλῶν οὖν καὶ ποικίλῶν εἰρημένων ἐν ταῖς [f] πομπαῖς ταύταις μόνα ἐξελεξάμεθα ἐν οἷς ἦν χρυσὸς καὶ ἄργυρος. καὶ γὰρ διαθέσεις πολλαὶ ἀκοῆς ἦσαν ἄξιαι καὶ θηρίων πλήθη καὶ ἵππων καὶ λέοντες παμμεγέθεις εἴκοσι καὶ τέσσαρες. “ἦσαν δὲ καὶ ἄλλαι τετράκυκλοι οὐ μόνον εἰκόνας βασιλέων φέρουσαι, ἀλλὰ καὶ θεῶν πολλαί. μεθ᾽ ἃς χορὸς ἐπόμπευσεν ἀνδρῶν ἑξακοσίων· ἐν οἷς κιθαρισταὶ συνεφώνουν τριακόσιοι, ἐπιχρύσους ἔχοντες [202] [a] ὅλας κιθάρας καὶ στεφάνους χρυσοῦς. μεθ᾽ οὓς ταῦροι διῆλθον δισχίλιοι ὁμοιοχρώματοι χρυσόκερῳ, προμετωπίδας χρυσᾶς καὶ ἀνὰ μέσον στεφάνους ὅρμους τε καὶ αἰγίδας πρὸ τῶν στηθῶν ἔχοντες· ἦν δ᾽ ἅπαντα ταῦτα χρυσᾶ, καὶ μετὰ ταῦτα Διὸς ἤγετο πομπὴ καὶ ἄλλων παμπόλλων θεῶν καὶ ἐπὶ πᾶσιν Ἀλεξάνδρου, ὃς ἐφ᾽ ἅρματος ἐλεφάντων ἀληθινῶν ἐφέρετο χρυσοῦς, Νίκην καὶ Ἀθηνᾶν ἐξ ἑκατέρου μέρους ἔχων. ἐπόμπευσαν δὲ καὶ θρόνοι πολλοὶ ἐξ ἐλέφαντος καὶ χρυσοῦ [b] κατεσκευασμένοι· ὧν ἐφ᾽ ἑνὸς μὲν ἔκειτο στεφάνη χρυσῆ, ἐπ᾽ ἄλλου δὲ κέρας χρυσοῦν, ἐπ᾽ ἄλλου δὲ ἦν στέφανος χρυσοῦς, καὶ ἐπ᾽ ἄλλου δὲ κέρας ὁλόχρυσον. ἐπὶ δὲ τὸν Πτολεμαίου τοῦ Σωτῆρος θρόνον στέφανος ἐπέκειτο ἐκ μυρίων κατεσκευασμένος χρυσῶν. ἐπόμπευσε δὲ καὶ θυμιατήρια χρυσᾶ τριακόσια καὶ πεντήκοντα, καὶ βωμοὶ δὲ ἐπίχρυσοι ἐστεφανωμένοι χρυσοῖς στεφάνοις· ὧν ἑνὶ παρεπεπήγεσαν δᾷδες χρυσοῖ δεκαπήχεις τέσσαρες. ἐπόμπευσαν δὲ καὶ ἐσχάραι ἐπίχρυσοι β᾽, ὧν ἡ μὲν δωδεκάπηχυς τῇ περιμέτρῳ, τεσσαρακοντάπηχυς ὕψει, ἡ δὲ πηχῶν πεντεκαίδεκα. [c] ἐπόμπευσαν δὲ καὶ Δελφικοὶ τρίποδες χρυσοῖ ἐννέα ἐκ πηχῶν τεσσάρων, ἄλλοι ὀκτὼ πηχῶν ἕξ, ἄλλος πηχῶν τριάκοντα, ἐφ᾽ οὗ ἦν ζῷα χρυσᾶ πενταπήχη καὶ στέφανος κύκλῳ χρυσοῦς ἀμπέλινος. παρῆλθαν δὲ καὶ φοίνικες ἐπίχρυσοι ὀκταπήχεις ἑπτὰ καὶ κηρύκειον ἐπίχρυσον πηχῶν τεσσαράκοντα πέντε καὶ κεραυνὸς ἐπίχρυσος πηχῶν τεσσαράκοντα ναός τε ἐπίχρυσος, οὗ ἡ περίμετρος πηχῶν μ᾽· δίκερας πρὸς τούτοις ὀκτάπηχυ. πολὺ δὲ καὶ ζῴων πλῆθος ἐπιχρύσων συνεπόμπευεν, ὧν ἦν τὰ [d] πολλὰ δωδεκαπήχη· καὶ θηρία ὑπεράγοντα τοῖς μεγέθεσι καὶ ἀετοὶ πηχῶν εἴκοσι. στέφανοί τε χρυσοῖ ἐπόμπευσαν τρισχίλιοι διακόσιοι, ἕτερός τε μυστικὸς χρυσοῦς λίθοις πολυτελέσι κεκοσμημένος ὀγδοηκοντάπηχυς· οὗτος δὲ περιετίθετο τῷ τοῦ Βερενικείου θυρώματι· αἰγίς τε ὁμοίως χρυσῆ. ἐπόμπευσαν δὲ καὶ στεφάναι χρυσοῖ πάνυ πολλαί, ἃς ἔφερον παιδίσκαι πολυτελῶς κεκοσμημέναι· ὧν μία δίπηχυς εἰς ὕψος, τὴν δὲ περίμετρον ἔχουσα ἑκκαίδεκα πηχῶν. ἐπόμπευσε δὲ καὶ θώραξ [e] χρυσοῦς πηχῶν δώδεκα καὶ ἕτερος ἀργυροῦς πηχῶν ιη᾽, ἔχων ἐφ᾽ ἑαυτοῦ κεραυνοὺς χρυσοῦς δεκαπήχεις δύο καὶ στέφανον δρυὸς διάλιθον. ἀσπίδες χρυσοῖ εἴκοσι, πανοπλίαι χρυσοῖ ξδ᾽, κνημῖδες χρυσοῖ τριπήχεις β᾽, λεκάναι χρυσοῖ δεκαδύο, φιάλαι πολλαὶ πάνυ τὸν ἀριθμόν, οἰνοχόαι τριάκοντα, ἐξάλειπτρα μεγάλα δέκα, ὑδρίαι δεκαδύο, μαζονόμια πεντήκοντα, τράπεζαι διάφοροι, κυλικεῖα [f] χρυσωμάτων πέντε, κέρας ὁλόχρυσον πηχῶν λ᾽. ταῦτα δὲ τὰ χρυσώματα ἐκτὸς ἦν τῶν ἐν τῇ τοῦ Διονύσου πομπῇ διενεχθέντων. εἶτ᾽ ἀργυρωμάτων ἅμαξαι τετρακόσιοι καὶ χρυσωμάτων εἴκοσι, ἀρωμάτων δὲ ὀκτακόσιαι. ἐπὶ δὲ πᾶσιν ἐπόμπευσαν αἱ δυνάμεις αἱ ἱππικοὶ καὶ πεζικαί, πᾶσαι καθωπλισμέναι θαυμασίως. πεζοὶ μὲν εἰς πέντε [203] [a] μυριάδας καὶ ἑπτακισχιλίους καὶ ἑξακοσίους, ἱππεῖς δὲ δισμύριοι τρισχίλιοι διακόσιοι. πάντες δ᾽ οὗτοι ἐπόμπευσαν τὴν ἁρμόζουσαν ἑκάστῳ ἠμφιεσμένοι στολὴν καὶ τὰς προσηκούσας ἔχοντες πανοπλίας. ἐκτὸς δ᾽ ὧν πάντες οὗτοι εἶχον πανοπλιῶν καὶ ἄλλαι πλεῖστοι ἦσαν ἀποκείμενοι, ὧν οὐδὲ τὸν ἀριθμὸν ἀναγράψαι ῥᾴδιον.” κατέλεξε δ᾽ αὐτὸν ὁ Καλλίξεινος. “ἐστεφανώθησαν δ᾽ ἐν τῷ ἀγῶνι καὶ στεφάνοις χρυσοῖς εἰκόσι· Πτολεμαῖος δὲ ὁ πρῶτος καὶ Βερενίκη εἰκόσι τρισὶν ἐφ᾽ ἁρμάτων χρυσῶν καὶ τεμένεσιν ἐν Δωδώνῃ. καὶ ἐγένετο τὸ δαπάνημα τοῦ νομί- [b] σματος τάλαντα δισχίλια διακόσια τριάκοντα ἐννέα, μναῖ πεντήκοντα· καὶ ταῦτ᾽ ἠριθμήθη πάντα τοῖς οἰκονόμοις διὰ τὴν τῶν στεφανούντων προθυμίαν πρὸ τοῦ τὰς θέας παρελθεῖν. ὁ δὲ Φιλάδελφος Πτολεμαῖος υἱὸς αὐτῶν εἰκόσι χρυσαῖς δυσὶ μὲν ἐφ᾽ ἁρμάτων χρυσῶν, ἐπὶ δὲ κιόνων ἑξαπήχει μιᾷ, πενταπήχεσι πέντε, τετραπήχεσι ἕξ.” Ποία, ἄνδρες δαιτυμόνες, βασιλεία οὕτως γέγονε πολύχρυσος; οὐ γὰρ τὰ ἐκ Περσῶν καὶ [c] Βαβυλῶνος λαβοῦσα χρήματα ἢ μέταλλα ἐργασαμένη ἢ Πακτωλὸν ἔχουσα χρυσοῦ ψῆγμα καταφέροντα. μόνος γὰρ ὡς ἀληθῶς ὁ χρυσορόας καλούμενος Νεῖλος μετὰ τροφῶν ἀφθόνων καὶ χρυσὸν ἀκίβδηλον καταφέρει ἀκινδύνως γεωργούμενον, ὡς πᾶσιν ἐξαρκεῖν ἀνθρώποις, δίκην Τριπτολέμου πεμπόμενον εἰς πᾶσαν γῆν. διόπερ αὐτὸν καὶ ὁ Βυζάντιος ποιητὴς Παρμένων ἐπικαλούμενος “Αἰγύπτιε Ζεῦ, φησί, Νεῖλε.” πολλῶν δὲ ὁ Φιλάδελφος βασιλέων πλούτῳ διέφερε καὶ περὶ πάντα ἐσπουδάκει τὰ κατασκευάσματα φιλοτίμως, |
| TRANSLATION Rice 1983, 9-25 (197C-203B). Since we have considered the subject of the pavilion in detail, we will also describe the Grand Procession. It was led through the city stadium. First of all marched the sectional procession of the Morning Star, because the Grand Procession began at the time when that aforementioned star appeared. Next came the sectional procession named after the parents of the kings. After these processions came those of all the gods, having the attributes which were appropriate to the traditions of each of them. It happened that the procession of the Evening Star came last of all, since the season brought the time of day to the point when that star appeared. If anyone wishes to know the details of all of these processions, let him take and study the records of the Penteteric festivals. In the procession of Dionysus, Silenoi were sent forth first to restrain the crowds; some of them wore purple cloaks, others crimson ones. Satyrs followed them, twenty along each part of the stadium, carrying gilded torches of ivy leaves. After them came Nikai with golden wings; they carried thymiateria nine feet tall which were adorned with gilded ivy leaves. The women had on chitons embroidered with figures, and wore much gold jewelry. A double altar nine feet long followed them, thickly covered with gilded ivy foliage and having a golden crown of vine leaves which was entwined with white-striped ribbons. Boys in purple chitons followed it, carrying frankincense and myrrh and also saffron on 120 golden trenchers. After them came forty Satyrs crowned with golden ivy crowns; the bodies of some of them were smeared with purple dye, others with vermilion and other colours. They carried a gold crown made of vine and ivy. After them came two Silenoi in purple cloaks and white sandals, one of them had a petasos and a golden herald’s staff, and the other a trumpet. Between them walked a taller man, six feet tall, in a tragic costume and mask, who carried the golden horn of Amaltheia. He was called Eniautos. A very beautiful woman of the same height followed him, adorned with much gold jewelry and a magnificent (costume); in one hand she carried a crown of persea, in the other a palm branch. She was called Penteteris. Four Horai followed her, elaborately dressed and each carrying her own fruits. Following them were two golden thymiateria of ivy, nine feet tall, and between them was a square altar of gold. Once again came Satyrs, having golden ivy crowns and dressed in scarlet; some of them carried a golden oinochoe, and others a karchesion. After them marched the poet Philikos, who was the priest of Dionysus, and all the Guild of the Artists of Dionysus. Delphic tripods were carried right after them as prizes for the choregoi of the flautists. The one for the choregos of the boys’ class was 13 1/2 feet tall, and the one for the choregos of the men was 18 feet tall. After them a four-wheeled cart, 21 feet long by 12 feet wide, was drawn by 180 men. In it was a fifteen-foot statue of Dionysus pouring a libation from a golden karchesion. He wore a purple chiton reaching to his feet and a transparent, saffron-coloured robe on top of that. The statue also wore a purple himation woven with gold. Before the figure lay a golden Laconian krater of fifteen measures, and also a three-legged, golden table on which lay a golden thymiaterion and two gold phialai full of cassia and saffron. The statue was covered by a canopy decorated with ivy, vine, and other fruits, and fastened to it were crowns, fillets, thyrsoi, drums, headbands, and satyric, comic, and tragic masks. There (followed) behind the cart priests, priestesses, many different thiasoi, and female Bassarai, and Lydai, who had hair streaming loose and were crowned, some with snakes, others with smilax, vine, and ivy. Some of them held daggers in their hands, others snakes. After them a four-wheeled cart was led along by sixty men … 12 feet wide, on which there was a seated statue of Nysa twelve feet tall, wearing a yellow chiton woven with gold thread, and wrapped in a Laconian himation. This statue stood up mechanically without anyone laying a hand on it, and it sat back down again after pouring a libation of milk from a gold phiale. It held in its left hand a thyrsos bound with fillets. The figure was crowned with golden ivy leaves and with grapes made of very precious jewels. The statue had a canopy, and four gilded torches were fastened to the corners of the cart. Next, another four-wheeled cart, 30 feet long by 24 feet wide, was pulled by 300 men, on which there was set up a wine-press 36 feet long by 22 1/2 feet wide, full of ripe grapes. Sixty Satyrs trampled them as they sang a vintage song to the flute, and a Silenos superintended them. The grape juice flowed through the whole street. Next there came a four-wheeled cart, 37 1/2 feet long by 21 feet wide, which was pulled by 600 men. On it was an askos made of leopard skins which held 3,000 measures. As the wine was released little by little, it also flowed over the whole street. One hundred and twenty crowned Satyrs and Silenoi followed it, some carrying oinochoai, others phialai, and others large therikleioi—all of gold. Next a silver krater holding 600 measures was led along on a four-wheeled cart drawn by 600 men. Under the rim and handles and on the foot it had figures of chased metal, and it was wreathed in the middle with a gold crown studded with jewels. Next were carried two silver cup-stands, 18 feet by 9 feet. These had finial ornaments on top, and around their curving sides and on their feet they had figures 2 1/4 and 1 1/2 feet tall, many in number. There were ten large basins and sixteen kraters, of which the larger ones held thirty measures, and the smallest, five measures. Next there Were six cauldrons, twenty-four banotoi, all on stands, and two silver wine-presses on which were twenty-four bikoi, a solid silver table 18 feet long, and thirty others 9 feet long. In addition to these were four threelegged tables, of which one, being plated in silver all over, had a circumference of 24 feet, while the three other smaller ones were encrusted with jewels in the middle. After these were carried Delphic tripods of silver, eighty in number, smaller than those mentioned before, whose angles … of four measures, twenty-six hydriae, sixteen Panathenaic amphorae, and 160 psykters. The largest of these held six measures, and the smallest two. All of these vessels were silver. Right after these marched those carrying the gold plate, four Laconian kraters with crowns of vine … holding four measures, two others of Corinthian workmanship on stands. (These had figures in the round of beaten metal on their upper part, and on the necks and bellies carefully executed figures in low relief. Each of them held eight measures.) Then there appeared a wine-press, on which were ten bikoi, two bowls each of five measures, two Laconian cups of two measures, twenty-two psykters, of which the largest held thirty measures, and the smallest one measure. Next in the procession were four large three-legged tables of gold, and a golden jewel-encrusted chest for gold objects, 15 feet high, which had six shelves holding carefully made figures four spans high, many in number; two cup-stands, two gilded glass vessels, two golden stands for vessels which were six feet high and three smaller ones, ten hydriai, an altar of 4 1/2 feet, and twenty-five trenchers. After these marched 1,600 boys wearing white chitons, some wreathed in ivy, others with pine; 250 of them had golden choes, 400 had silver choes, and 320 others carried gold psykters, others silver ones. After these boys, other boys carried jars to be used for sweet wine, of which twenty were gold, fifty were silver, and 300 were decorated with encaustic painting in many colours. And when the liquid was mixed in hydriai and pithoi, all those in the stadium received their due portion of sweet wine. After these things he told at length of six-foot long tables on which the many tableaux, extravagantly arranged and worthy of view, were led around; among these was the Chamber of Semele, in which some figures wore chitons which were embroidered with gold and set with gems of the highest value. It would not be right to pass over the four-wheeled cart, 33 feet long by 21 feet wide, drawn by 500 men, on which there was a deep cave profusely shaded with ivy and yew. All along the route there flew out from it pigeons, ring-doves, and turtle-doves whose feet were fastened with ribbons so that they could be easily caught by the spectators. Two springs gushed forth from the cave, one of milk and one of wine. All the Nymphs round about him had golden crowns, and Hermes had a golden herald’s staff, and very rich clothing. On another four-wheeled cart, which contained the “Return of Dionysus from India”, an 18-foot statue of Dionysus, having a purple cloak and a golden crown of ivy and vine, lay upon an elephant. He held in his hands a golden thyrsos-lance, and his feet were shod with felt slippers embroidered with gold. In front of him on the neck of the elephant there sat a young Satyr seven feet tall, wreathed with a golden crown of pine, signalling with a golden goat-horn in his right hand. The elephant had gold trappings and a golden ivy crown about its neck. Five hundred little girls followed him, dressed in purple chitons and golden girdles. The first 120 girls were wreathed with golden pine crowns. One hundred and twenty Satyrs followed them, some wearing silver armour, others bronze. After them marched five troops of asses on which rode crowned Silenoi and Satyrs. Some of the asses had frontlets and harnesses of gold, others of silver. After them marched twenty-four elephant quadrigae, sixty bigae of goats, twelve of saiga antelopes, seven of oryxes, fifteen of hartebeest, eight bigae of ostriches, seven of onelaphoi, four bigae of onagers, and four quadrigae of horses. Little boys were mounted on all of these, wearing the chitons of charioteers and petasoi: beside them were mounted little girls wearing himatia woven with gold, and armed with light shields and thyrsos-lances. The boy chationes were crowned with pine, and the girls with ivy. In addition to these, there were six bigae of camels, three on either side, which were followed by carts drawn by mules. These contained foreign tents under which sat Indian women and others dressed as prisoners. More camels carried 300 minae of frankincense, 300 of myrrh, and 200 of saffron, cassia, cinnamon, orris, and other spices. Ethiopian tribute-bearers followed right after them; some of them carried 600 elephant tusks, others 2,000 logs of ebony, and others sixty kraters full of pieces of gold and silver and gold dust. After them came two kynegoi with gilded hunting spears. Two thousand four hundred dogs were also led along, some Indian, the others Hyrcanian, Molossian, and other breeds. Right after them came 150 men carrying trees from which were suspended different kinds of animals and birds. Then there were borne along in cages parrots, peacocks, guinea fowl, pheasants, and Ethiopian birds, many in number. Telling also of many other things, and enumerating herds of animals, he included, One hundred and thirty Ethiopian, three hundred Arabian, and twenty Euboean sheep, twenty-six all-white Indian cows plus twenty Ethiopian ones, one large white bear, fourteen leopards, sixteen cheetahs, four caracals, three cheetah cubs, one giraffe, and one Ethiopian rhinoceros. Next in a four-wheeled cart appeared Dionysus, having fled to the Altar of Rhea when he was pursued by Hera; Dionysus had a golden crown, and Priapus stood beside him crowned with a golden ivy crown. The statue of Hera had a golden stephane. … statues of Alexander and Ptolemy wreathed with ivy crowns of gold. The statue of Arete beside Ptolemy had a golden crown of olive. Priapus, having an ivy crown of gold, was also present with them. The city of Corinth standing of Corinth standing by Ptolemy was crowned with a golden diadem. Adjacent to all these figures were a cup-stand full of gold vessels and a golden krater of five measures. This cart was followed by women wearing very costly himatia and jewelry. They were called by the names of cities of Ionia and the rest of the Greek cities which, situated in Asia and the Islands, had been subdued by the Persians. All wore golden crowns. There were carried in other carts a golden thyrsus which was 135 feet long, and a ninety-foot long silver spear. In another cart was borne a golden phallos, measuring 180 feet in length, painted all over and bound with golden fillets, having at the end a gold star whose circumference was 9 feet. Although many and various things have been said about these processions, we have chosen only those things in them which were silver and gold. For there were also many representations worthy of report, and a great number of beasts and horses, and twenty-four extremely large lions. There were also other four-wheeled carts carrying statues not only of kings, but also many of gods. After them a chorus of 600 men marched in procession, among whom were 300 kitharistai playing in concert, who had kitharas gilded all over and gold crowns. After them came 2,000 golden-horned bulls all of the same colour, having golden frontlets and crowns in the middle, and necklaces and aegises on their chests. All of this was of gold. And after these things came the processions of Zeus and of all the other gods, and after all of them, the procession of Alexander, whose golden statue was borne upon a quadriga of real elephants with Nike and Athena on either side. In the procession were also led along many thrones constructed from ivory and gold; on one of these lay a golden stephané, on another a gold horn, on another a golden crown, and on still another a horn of pure gold. On the throne of Ptolemy Soter lay a crown made from 10,000 pieces of gold. There also appeared in the procession 350 golden thymiateria, and gilded altars crowned with gold crowns. Four torches fifteen feet long were affixed to one of them. In the procession were also two gilded escharai, of which one was 18 feet in circumference, and 60 feet in height, while the other measured 22 1/2 feet. Golden Delphic tripods also appeared in the procession; nine of them were 6 feet tall, eight others 9 feet tall, and one other, 45 feet tall, on which there were golden figures 7 1/2 feet high and a golden vine wreath which encircled it. There passed by seven gilded palm trees 12 feet high, a gilded herald’s staff 67 1/2 feet long, a gilded thunderbolt 60 feet long, and a gilded shrine whose circumference was 60 feet. In addition to all of these was a dikeras 12 feet tall. A very great number of gilded figures appeared in the procession along with everything else, of which many were 18 feet high. There were also beasts of an extraordinary size, and eagles 30 feet high. Golden crowns, numbering 3,200, also appeared in the procession, and one other mystic crown of gold, decorated with very precious jewels and measuring 120 feet. This crown was put around the door of the Berenikeion. There was likewise a golden aegis. Very many golden stephanai also appeared in the procession, which richly dressed little girls carried; one of these was 3 feet tall and had a circumference of 24 feet. Also in the procession was a golden breastplate 18 feet long and another silver one 27 feet long which had on it two golden thunderbolts 15 feet long and an oak crown studded with jewels. There were twenty gold shields, sixty-four golden panoplies, two golden greaves 4 ½ feet in length, twelve golden dishes, a very large number of phialai, thirty oinochoai, ten large unguent-boxes, twelve hydriai, fifty trenchers, various tables, five cup-stands for gold vessels, and a pure gold horn 45 feet long. This gold plate was in addition to that carried in the procession of Dionysus. Then there were 400 cartloads of silver plate, 20 of gold, and 800 of spices. At the very end, the infantry and cavalry forces marched in procession, all of them fully armed in a marvellous fashion. The foot numbered 57,600, and the horse 23,200. All these marched along dressed in the uniform appropriate to each, and having the proper panoply. Besides the armour worn by all these troops, there were also many other panoplies kept in reserve, whose number is not easy to record, but Kallixeinos gave the full count. In the competition they were crowned with twenty gold crowns. Ptolemy I and Berenike <were honoured> with three statues in golden chariots and with precincts in Dodona. And the cost in coin was 2,239 talents and 50 minae; all this was counted out by the oikonomoi before the spectacle was over through the eagerness of those giving the crowns. Their son Ptolemy Philadelphus <was honoured> with two golden statues on golden chariots, and with others on columns, one of 9 feet, five of 7 ½, and sex of 6 feet. |
| BIBLIOGRAPHY Bell, A. (2004). Spectacular Power in the Greek and Roman City. Oxford: Oxford University Press, 120-134. Bömmer, (1952) RE, s.v. Pompa, Vol. XXI.2, 1954, n. 196. Bömmer, (1952) RE, s.v. Ptolemaia, Vol. XXIII, 1578-1590, sp. 1579. Caneva, S. (2010). “Linguaggi della festa e linguaggi del potere ad Alessandria, nella Grande Processione di Tolemeo Filadelfo”. In: E. Bona and M. Curnis, eds., Linguaggi del potere, poteri del linguaggio. Alessandria: Edizioni dell’Orso, 173-189. Caneva, S. G. (2016). “Short notes on 3rd-Century Ptolemaic royal formulae and festivals”. Zeitschrift für Papyrologie und Epigraphik 200: 207-214. Caspari, F. (1933). “Studien zu dem Kallixeinosfragment Athenaios 5, 197c-203 b”. Hermes 68(4): 400-414. Coarelli, F. (1990). “La pompé di Tolomeo Filadelfo e il mosaico miotico di Palestrina”. Ktèma 15: 225-251. Dalby, A. (2012). “Celebrating Hellenism far from Hellas: feasts and festivals of Ptolemy II of Egypt”. In: M. McWilliams, ed., Celebration: Proceedings of the Oxford Symposium on Food and Cookery 2011. Blackawton, Totnes, Devon: Prospect Books, 86-94. Dunand, F. (1981). “Fête et propagande à Alexandrie sous les Lagides”. In: La fête, pratique et discours. D’Alexandrie hellénistique à la mission de Besançon. Besançon: Université de Franche-Comté, 13-40. Erskine, A. (2013). “Hellenistic parades and Roman triumphs”. In: A. Spalinger and J. Armstrong, eds., Rituals of Triumph in the Mediterranean World. Leiden: Brill, 37–55. Foertmeyer, V. (1988). “The dating of the pompe of Ptolemy II Philadelphus”. Historia: Zeitschrift für Alte Geschichte 37(1): 90-104. Goyette, M. (2010): “Ptolemy II Philadelphus and the Dionysiac Model of Political Authority”. Journal of Ancient Egyptian Interconnections 2(1): 1-13. Gulick, C. B. (1928). Athenaeus. The Deipnosophists. London: Willian Heinemann Ltd (Athen. Deipn. 196A-203C = Calixenus of Rhodes FGrH 627 fr.2.). Hazzard, R. A. (2000). Imagination of a Monarchy: Studies in Ptolemaic Propaganda. Toronto: University of Toronto Press, 59-79. Hölbl, G. (2001). A History of the Ptolemaic Empire. London-New York: Routledge, 39-40, 290. Hölscher, T. (2000). “Philadelphus procession”. In: L. Mooren, ed., Politics, Administration and Society in the Hellenistic and Roman World. Proceedings of the International Colloquium, Bertinoro 19-24 July 1997. Leuven: Peeters, 365-388. Jacoby, F. (1923). Die Fragmente der Griechischen Historiker. Kallixeinos von Rhodos fr. 2, n. 627. Berlin: Weidmannsche Buchhandlung. Johstono, P. (2018). “The Grand Procession, Galatersieg, and Ptolemaic Kingship”. In: T. Howe and F. Pownall, eds., Ancient Macedonians in Greek and Roman Sources: From History to Historiography. Swansea: Classical Press of Wales, 181–199. Keyser, P. T. (2016). “Venus and Mercury in the grand procession of Ptolemy II”. Historia: Zeitschrift für Alte Geschichte 65(1): 31–52. Rice, E. E. (1983). The Grand Procession of Ptolemy Philadelphus. Oxford: Oxford University Press. Rodríguez Noriega Guillén, L., trans., (1998). Ateneo. Banquete de los eruditos. Vol. 3. Libros III-V. Madrid: Biblioteca Clásica Gredos. Thompson, D. J. (2000). “‘Philadelphus’ procession: dynastic power in a Mediterranean context’”. In: L. Mooren, ed., Politics, Administration and Society in the Hellenistic and Roman World. Proceedings of the International Colloquium, Bertinoro 19-24 July 1997. Leuven: Peeters, 365–388. Walbank, F. W. (1996). “Two Hellenistic processions: a matter of self-definition”. Scripta Classica Israelica 15: 119-130. Wikander, C. (1992): “Pomp and circumstance: the procession of Ptolemaios II.” Opuscula Atheniensia 19: 143–150. Yonge, C. D., trans., (1854). Athenaeus of Naucratis. Deipnosophistae, 3 vol. London: Henry G. Bohn. |
Caius Vibius Salutaris Foundation
| TITLE Caius Vibius Salutaris Foundation |
| DATE 104 CE |
| TEXT McCabe Ephesos 115+212-214+153-154+602 = I. Ephesos 27 (see also SEG 15, 698 and SEG 41, 974). The Packard Humanities Institute (with modifications according to Rogers 2014): McCabe Ephesos 115 [1] ἐπὶ π̣[ρυτ]ά̣ν̣εω[ς] [2] [Τ]ιβ(ερίου) Κλ(αυδίου) Ἀντιπάτρου Ἰου̣λ̣[ι]α̣νοῦ μην[ὸς] [3] Ποσειδεῶνος ϛʹ ἱστ̣αμένου. [4] [ἔ]δοξε τῇ βουλῇ καὶ τῷ νεωκόρῳ δήμῳ φ[ι]λ̣οσεβάστῳ· [5] [πε]ρ̣ὶ̣ ὧν ἐνεφάνισαν Τιβ(έριος) Κλ(αύδιος), Τιβ(ερίου) Κλ(αυδίου) Ἀλεξά[νδρ]ο̣υ υἱός, [Κυρ(είνα),] [6] [Ἰουλιανό]ς, φιλόπατρις καὶ φιλοσέβαστο[ς, ἁγν]ός, εὐσεβής, [7] [γραμματεὺς το]ῦ δήμου τὸ βʹ, καὶ οἱ στρατηγοὶ τῆ[ς] π̣ό̣[λ]ε̣ως φιλοσέ- [8] [βαστοι· ἐπειδὴ τοὺς] φιλοτείμους ἄνδρας περὶ τὴν [πόλ]ι̣ν καὶ κατὰ [9] [πάντα ἀποδειξαμένοι]ς̣ στοργὴν γνησίων πολει[τῶν ἀ]μοιβαί- [10] [ων χρὴ τυχεῖν τειμῶν πρὸς] τὸ ἀπολαύειν μ̣ὲν τοὺς εὖ̣ [ποι]ή̣σαν- [11] [τας ἤδη τὴν πόλιν, ἀποκεῖσθαι δὲ τοῖς βο]υλομένοις περ̣[ὶ τὰ] [12] ὅμοια ἁμι̣[λλᾶσθαι, ἅμα δὲ τοὺς] ἐσπουδα[κ]ό̣τας τὴν μεγίστην θε- [13] ὸν Ἄρτεμιν [τειμᾶν, παρ’ ἧς γ]ε̣ίνεται πᾶσιν τ̣[ὰ] κ̣άλλιστα, καθήκε[ι] [14] παρὰ τῇ πόλε[ι εὐδοκιμεῖν, Γάϊός] τε Οὐίβι[ος Σαλο]υτάριος, ἀ- [15] νὴρ ἱππικῆς τά[ξε]ος, γένει καὶ ἀξίᾳ διάσημος, στρατείαις τε καὶ [16] ἐπιτροπαῖς ἀ[πὸ] τοῦ κυρίου ἡμῶν αὐτοκράτορος κεκοσμημένος, [17] πολείτης ἡ[μέτε]ρος καὶ τοῦ βουλευτικοῦ συνεδρίου, πρὸς πα[τρός] [18] [τε ἀγ]αθῇ χρώμ̣[ενος δι]αθέσι, ὡς καὶ τὰς ἀπὸ τῆς τύχης ἐπὶ τὸ κρε̣[ῖσ]- [19] [σον] π̣ροκοπὰς κοσ[μεῖν τῇ] τῶν ἠθῶν σεμνότητι, εὐσεβῶν μὲν φιλοτεί- [20] [μως] τὴν ἀρχηγέτιν πο[ικίλ]α̣ις μὲν ἐπινοίαις ἐσπούδακεν περὶ τὴν θρησ̣- [21] [κείαν,] μεγαλοψύχο[ις δὲ] καθιερώσεσιν τὴν πόλιν κα̣τ̣ὰ̣ πᾶν τετε[ίμη]- [22] κεν, προσ[έτι δὲ καὶ νῦν προσελθ]ὼ̣ν εἰς τὴν ἐκκλησίαν ὑπέσχε[το ἐννέα ἀ]- [23] πεικονίσ[ματα καθιερώσειν,] ἓν μὲν χρύσεον, ἐν ᾧ καὶ ἀργ[ύρεα] [24] ἐπίχρυσα, ἕτ̣[ερα δὲ ἀργύρεα] ἀ̣πεικονίσματα ὀκτώ, εἰ[κόνας τε] [25] ἀ̣ργυρέας εἴ[κοσι, πέντε μὲν] τοῦ κ[υ]ρίου ἡμῶν αὐ[τοκράτορος] [26] Νέρουα Τραϊα[νοῦ Καίσαρος Σ]ε̣β̣α̣στ̣οῦ Γερμανικοῦ, Δ̣[ακικοῦ, καὶ] [27] τῆς ἱερωτάτ[ης γυναικὸς αὐτοῦ Πλ]ωτείνης καὶ τῆς ἱερ[ᾶς συνκλήτου] [28] κ̣αὶ τοῦ Ῥω[μαίων ἱππικοῦ τάγμα]το̣ς καὶ δήμου, [τούτων δὲ χω]- [29] ρὶ̣ς εἰκόν[ας δεκαπέντε Ἐφεσίω]ν τὴν π̣όλιν προσ[ωποποιούσας,] [30] [το]ῦ δή̣μ[ου καὶ τῶν ἓξ φυλῶν κα]ὶ βου̣[λῆ]ς καὶ γερ̣[ουσίας καὶ ἐφη]- [31] βεία̣[ς —]σ̣του [․c.4․]νκ[—] [32] [—] [33] μετ[—] [34] ον[—] [35] ὑπο[—] [36] τασ̣[—] [37] τα[—] [38] β[—] [39] φ[—] [40] [—] [41] [․]ο[—] [42] [—] [43] το[—] [44] δ[—] [45] [—] [46] τρ̣[—] [47] ε[—] [48] [— ὑπὸ τῶν φυλάκων, συνεπιμελουμένων καὶ] δύ̣ο νε̣[οποι]- [49] ῶν̣ [καὶ σκηπτούχου, φέρηται καὶ] α̣ὖ̣ φ̣[έρη]τ̣αι, διαδ[εχομέ]- [50] νων [καὶ συμπροπεμπόντων τῶν] ἐ̣φή[β]ων̣ [ἀ]πὸ τῆς̣ [Μαγνη]- [51] τικῆς [πύλης εἰς τὸ θέατρον κα]ὶ ἀπὸ τοῦ θε̣[άτρου κατὰ] [52] τὸν αὐ[τὸν τρόπον,] τῇ τε ν[ουμ]η̣νίᾳ ἀρχ[ιερατικοῦ] [53] ἔτους θυσί̣[ᾳ καὶ ἐν τ]α̣ῖ̣ς ι̣[βʹ καθ’ ἕκαστο]ν μῆνα ἀ̣[θροιζο]- [54] μέναις ἱερα[ῖς τε κα]ὶ νομ[ίμοις ἐκκλ]ησίαις κα[ὶ ἐν ταῖς τῶν] [55] Σεβ̣[ασ]τ̣είων [καὶ Σω]τ̣ηρίων [καὶ τῶν π]ε̣ντ[ετηρικῶν —] [56] [—]ω̣[ν ἑορταῖς —] [57/61] {5 lines are missing} [62] μοτε[— τῶν δὲ χρημάτων τῶν καθιε]- [63] ρωμένω[ν ὑπ’ αὐ]τ[οῦ Ἐφεσίων τῇ βουλῇ καὶ τῇ γερουσίᾳ] [64] καὶ πολ[είταις καὶ ἐ]φή̣[βοις καὶ παισὶν ὑπέσχετο αὐτὸς] [65] ἐπὶ τοῦ σ[— ἐκδανιστὴς γενέσθαι] [66] καὶ [τε]λ̣εῖν τόκ[ον δραχμιαῖον] ἀσσαριαῖον [67] [δι]αιρεθ[η]σόμεν<ο>ν κ[αθ’ ἕκαστον ἐ]νιαυτὸν κα- [68] [τὰ τ]ὴν διάταξιν αὐτοῦ τ[ῇ γεν]ε̣σ[ίῳ τῆ]ς θεοῦ ἡ̣[μέρᾳ,] [69] [ἥτι]ς ἐστὶν τοῦ Θαργηλιῶ[ν]ο̣ς μηνὸς ἕκ[τ]η ἱσταμέ[νου] [70] [ὁ]μολογήσας ἀποδώσε̣[ι]ν̣ τὰ χρήματ[α ἢ] ἑαυτὸν τὰ [κα]- [71] [θι]ε̣ρωμένα, ὅταν βουλη[θ]ῇ, ἢ τοὺς κληρον̣ό[μους αὐ]- [72] [το]ῦ̣ τῇ πόλει, κομιζομ̣έ̣νων τῶν ἑκά[σ]του προ[σώ]- [73] [που π]ροϊσταμένων· περὶ [ὧν] ἁπάντων διάταξ̣ιν εἰσηγ̣[ησάμε]- [74] [νος ἰδί]ᾳ̣ ἠ̣[ξί]ω̣σεν ἐπι[κυ]ρ̣ωθῆναι κα̣ὶ διὰ ψ̣[η]φίσμα[τος τῆς] [75] [βουλῆς καὶ τοῦ δήμου, καὶ νῦ]ν τῆς ἐπα[ρχ]ε̣ί̣ας [ἡγεμο]- [76] [νεύοντες ὁ κράτιστος ἀν]ὴρ καὶ εὐεργέ[τ]η̣ς Ἀκο[υί]λ̣λι- [77] [ος Πρόκλος, ὁ ἀνθύπατο]ς, καὶ Ἀφράνι[ο]ς Φλαουια- [78] [νός, ὁ πρεσβευτὴς καὶ ἀντ]ι̣στρά̣τ̣ηγο[ς, ἀν]υ̣περβλήτῳ [79] [τῇ φιλανθρωπίᾳ καὶ] φιλοστορ[γί]ᾳ ἐ[πιγνό]ντες τὴν [80] τ̣οῦ̣ ἀν̣δρ̣ὸ[ς μεγαλοψ]υχίαν, ὡς γνή[σιοι] π̣ολεῖται <ἡ>- [81] μῶν αὐτοί, κα̣[θ’ ἃ ἀντημεί]ψαντο αὐτῶ[ι κ]αὶ δι’ ἐπιστολῶν [82] [συ]νηδόμενο̣[ι ἀντέ]γραψαν, ἐ[πεκέλ]ευσαν, ὥστε δι’ [83] [αὑτῶ]ν εἰσενε[νκεῖν π]ερὶ τῶν [καθιερώσ]εω̣ν̣ αὐτ̣[οῦ·] [84] δ[εδόχθ]αι Γ[άϊον Οὐεί]βιον [Σαλουτάριον, ἄνδρα ε]ὐσεβῆ [85] [μὲν] πρὸς [τοὺς θεού]ς̣, εἰς δὲ τ̣[ὴν πόλιν φι]λ̣ότειμον, τε- [86] τει̣[μῆσ]θαι τ[αῖς κρ]α̣τίσταις τιμ[αῖς εἰκόν]ων τε ἀναστάσε- [87] σιν ἔν [τε τῷ] ἱερῷ τῆς Ἀρτέμιδο̣[ς καὶ ἐν τοῖ]ς ἐπισημοτάτοις [88] τόποις τῆς πόλεως, ἀναγορεῦσαι δὲ αὐ]τὸν καὶ χρυσέῳ [89] στεφάνῳ ἐν ταῖς ἐκκ[λησίαις ὡς σπουδά]ζοντα καὶ φιλάρ- [90] τεμιν· τὴν δὲ παρα̣τ̣ή̣[ρησιν τῶν προγ]εγραμμένων ἱε- [91] ρῶν̣ [εἰδ]ῶν καὶ τὴν πρὸ κοιν̣[οῦ ἀπὸ τοῦ ἱ]εροῦ εἰς τὸ θέα- [92] τρον καὶ τὴν ἐκ τοῦ θεάτρου εἰ[ς τὸ ἱερὸν] τῆς Ἀρτέμιδος [93] [μετακομιδὴν ποιῆσαι κατὰ τὴν διάταξιν κ]αθ’ ἕκαστον [ἔ]- [94] τος [ἐκ τῶν νεοποιῶν δύο καὶ σκηπτ[οῦχον καὶ τοὺ[ς] [95] φ[υλάκους —] [96/103] {8 lines missing} [104] [—] τὸν ναὸν τῆς Ἀρ̣[τέμιδος —] [105] [— τ]ῶν καθηκόντω[ν —] [106] [—. τὴν δὲ διάταξιν αὐ]τοῦ κυρίαν ε̣ἶ̣ν̣[αι, ἀμετάθετον,] [107] [ἀκατάλυτον, ἀπαράλλακτ]ον εἰς τὸν [ἅπαντα χρόνον.] [108] [ἐὰν δέ τις εἴτε ἰδιωτῶν ε]ἴ̣τε ἀρχό[ντων ἐπιψη]φίσῃ τ[ι πα]- [109] [ρὰ τὴν διάταξιν τὴν διὰ ψηφί]σμα[τος κυρωθη]σ̣ομένη[ν] ἢ̣ [110] [ἀλλάξῃ, ἔστω ἄκυρον ἅπαν τὸ ἐναντίον τῇ διατάξ]ει, ὅ τε π̣οιή- [111] [σας τι τούτων ἢ εἰσηγησάμ]εν[ος ἀποτεισάτω εἰ]ς προ̣[σ]κόσ- [112] [μησιν τῆς κυρίας Ἀρτέμιδο]ς δ[ην(άρια) βʹ] μ̣(ύρια) [͵ε καὶ εἰς τὸν] τ̣οῦ κ[υρ]ίου Κ[αί]- [113] [σαρος φίσκον ἄλλα] δην(άρια) [βʹ] μ(ύρια) ͵ε, κ[αθάπερ οἱ κράτισ]τ̣ο[ι ἡ]- [114] [γεμόνες Ἀκουίλλιος] Πρόκλο[ς, ὁ ἀνθύπατος, καὶ Ἀφράνι]- [115] [ος Φλαουιανός, ὁ πρεσβευ]τ̣[ὴς καὶ ἀντιστράτηγος, δι’ ἐ]- [116] [πιστο]λ̣ῶν τὸ [προγεγραμμένον πρόστειμον ὥρισαν·] [117] [πρὸς δ]ὲ τὸ φαν[ερὰν γενέσθαι τήν τε πρὸς τὴν πό]- [118] [λιν μ]ε̣γαλοψυχ[ίαν αὐτοῦ καὶ τὴν πρὸς τὴν θεὸν εὐσέβειαν] [119] [τὴν ὑπ’ αὐτ]οῦ γεγ̣[ραμμένην καὶ διὰ τούτου τοῦ ψηφίσ]μ̣ατ̣[ος] [120] [τῆς βουλῆς καὶ τοῦ δήμου κεκυρωμένην διά]τ̣αξιν, [ἀναγ]ραφ[ῆ]- [121] [ναι —]θα[․ ․ ․]σ[․ ․] [122] [—] [123] [․ ․ ․c.10․ ․ ․]ν ἐν μὲ̣ν τῷ θεάτρῳ [ἐπὶ τῷ τῆς νοτίας πα]- [124] [ρόδου τοίχῳ] αὐτ̣οῦ μαρμαρίνῳ, ᾗ β[ούλεται αὐτός, ἐν δὲ] [125] [τῷ Ἀρτεμ]ι̣σ̣ίῳ ἐν τόπῳ ἐπιτηδείῳ, φιλοτει[μίας ἕνεκα κ]αὶ [126] [ἀρετῆς·] καὶ περὶ τῆ[ς δ]ιαμονῆς τῶ<ν> καθι[ερωμένων] ὑ̣π’ αὐ- [127] [τοῦ χρ]η̣μάτων τῇ τε βουλῇ καὶ τῇ γερο̣[υσίᾳ καὶ πολείταις καὶ] [128] [ἐφήβ]οις ὑπέσχετο αὐτὸς κατὰ̣ [τὴν διάταξιν —] [129] [․ ․ ․]ι ἐκδανιστὴς γενέσθαι̣ [—] [130] [—] [131] [—] [132] [δεδόχθαι τῆι βουλῆι καὶ τῶι νεωκ]όρωι δήμωι φιλοσε[βάστωι] [133] [γενέσθαι, καθότι προγέγρα]πται. McCabe Ephesos 212 [134] Σέξτ[ῳ Ἀττίῳ] [135] Σουβ̣ο̣υρανῷ τ̣[ὸ βʹ, Μάρκῳ Ἀσινίῳ] [136] Μα[ρκέλλῳ ὑπάτοις, — Ἰαν(ουαρι—)·] [137] [ἐπὶ πρυτάνεως Τιβ(ερίου) Κλ(αυδίου) Ἀντιπάτρου Ἰουλιανοῦ,] [138] [μηνὸς Ποσειδεῶνος —ʹ ἱσταμένου.] [139] Γάϊος [Οὐείβιος, Γ(αΐου) υἱός, Οὐωφεντείνα, Σαλουτάριος διάτα]- [140] ξιν εἰ[σφέρει τῇ Ἐφεσίων βουλῇ φιλοσεβάστῳ καὶ τῷ νεοκόρῳ] [141] Ἐφεσίω[ν δήμῳ φιλοσεβάστῳ, περὶ ὧν καθιέρωκεν ἐπὶ] [142] ταῖς ὑπ̣[ογεγραμμέναις οἰκονομίαις τῇ μεγίστῃ θεᾷ Ἐφεσίᾳ Ἀρ]- [143] τέμιδ[ι καὶ τῷ νεοκόρῳ Ἐφεσίων δήμῳ φιλοσεβάστῳ καὶ] [144] τῇ Ἐφ[εσίων βουλῇ φιλοσεβάστῳ καὶ τῇ Ἐφεσίων γερουσίᾳ] [145] φ[ιλοσεβάστῳ καὶ ταῖς ἓξ Ἐφεσίων φυλαῖς καὶ τοῖς κατ’ ἐνιαυτὸν] [146] [Ἐφεσίων ἐφήβοις καὶ τοῖς θεολόγοις καὶ ὑμνῳδοῖς καὶ τοῖς νεο]- [147] [ποιοῖς καὶ σκηπτούχοις καὶ τοῖς αἰεὶ ἐσομένοις Ἐφεσίων] [148] [παισὶν καὶ παιδωνόμοις ἀπεικονισμάτων τῆς θεοῦ ἐννέα, ἑ]- [149] [νὸς μὲν χρυσέου, τῶν δὲ λοιπῶν ἀργυρέων, καὶ εἰκόνων ἀργυρέων] [150] [εἴκοσι καὶ δηναρίων δισμυρίων, ἐφ’ ᾧ εἰκὼν ἀργυρέα τοῦ κυρίου] [151] [ἡμῶν Αὐτοκράτορος Καίσαρος Νέρουα Τραϊαν]ο[ῦ Σεβαστοῦ, Γερ]- [152] [μανικοῦ, Δακικοῦ, ὁλκῆς λειτρῶν —ʹ,] οὐ̣νκι̣ῶν γʹ, καί εἰκὼν [ἀργυρέα] [153] [Πλ]ω̣[τείνης Σεβαστῆς, ὁλ]κ̣ῆς λειτρῶν γʹ, νεοκορῶνται πα[ρ’ αὐτῶι] [154] Σαλο[υταρίωι] τῶι κ[αθι]ερωκότι, μετὰ δὲ τὴν Σαλουταρίο[υ τελευτὴν] [155] ἀποδοθ[ῶ]σιν αἱ προδηλούμεναι εἰκόνες τῶι Ἐφεσίων γραμμ[ατεῖ ἐπὶ τῶι] [156] προγεγραμμένωι σταθμῶι ἀπὸ τῶν κληρονόμων αὐτοῦ, ὥ[στε καὶ αὐ]- [157] τὰς τίθε[σ]θαι ἐν ταῖς ἐκκλησίαις ἐπάνω τῆς σελίδος τῆς βουλ[ῆς μετὰ τῆς] [158] χρυσέας Ἀρτέμιδος καὶ τῶν ἄλλων εἰκόνων. Ἄρτεμις δὲ χρυσ[έα, ὁλκῆς] [159] λειτρῶν τριῶν καὶ αἱ περὶ αὐτὴν ἀργύρεοι ἔλαφοι δύο καὶ τὰ λοιπ[ὰ ἐπίχρυσα,] [160] ὁλκῆς λειτρῶν δύο, οὐνκιῶν δέκα, γραμμάτων πέντε, καὶ εἰ[κὼν ἀργυ]- [161] ρέ̣[α τῆ]ς ἱερᾶς συνκλήτου, ὁλκῆς λειτρῶν δʹ, οὐνκιῶν βʹ, καὶ εἰ[κὼν ἀργυ]- [162] ρ̣[έα τῆ]ς φιλοσεβάστου καὶ σεμνοτάτης Ἐφεσίων βουλῆς, ὁ[λκῆς λει]- [163] [τρῶ]ν δʹ, γραμάτων θʹ, τὰ καὶ αὐτὰ καθιερωμένα τῇ τε Ἀρτέμιδι [καὶ τῇ φιλο]- [164] σ̣[εβ]άστῳ Ἐφεσίων βουλῆι. ὁμοίως καὶ ἀργυρέα Ἄρτεμις λα[μπαδηφό]- [165] ρ[ο]ς, ὁλκῆς λ̣ ζʹ, καὶ εἰκὼν ἀργυρέα τοῦ δήμου τοῦ Ῥωμαίων, [ὁλκῆς λ̣ —ʹ,] [166] καὶ εἰκὼν ἀργυρέα τῆς φιλοσεβάστου γερουσίας, ὁλκῆς λ̣ [—ʹ, τὰ καὶ] [167] αὐτὰ καθιερωμένα τῇ τε Ἀρτέμιδι καὶ τῇ Ἐφεσίων γερουσίᾳ. [168] ὁμοίως καὶ ἄλλη Ἄρτεμις ἀργυρέα λαμπαδηφόρος, ἐ[μφερὴς] [169] τῇ ἐν τῇ ἐξέδρᾳ τῶν ἐφήβων, ὁλκῆς λ̣ ζʹ, οὐνκιῶν εʹ, γραμ[μάτων —ʹ,] [170] καὶ εἰκὼν ἀργυρέα τοῦ ἱππικοῦ τάγματος, ὁλκῆς λ̣ γʹ, ἡ[μιουν]- [171] κίου, γραμμάτων γʹ, καὶ ἄλλη εἰκὼν ἀργυρέα τῆς ἐφηβεία[ς, ὁλκῆς λ̣ —ʹ,] [172] τὰ καὶ αὐτὰ καθιερωμένα τῇ τε Ἀρτέμιδι καὶ τοῖς κατ’ ἐνιαυτὸ[ν οὖ]- [173] [σι]ν ἐφήβοις. ὁ[μοίως καὶ ἄλλη Ἄρτεμις ἀργυρέα λαμπαδηφόρος, ἔχου]- [174] [σα] φιάλην, ὁλκ[ῆς λ̣ —ʹ, οὐνκιῶν —ʹ, γραμμάτων —ʹ, καὶ εἰκὼν ἀργυρέα] [175] [θεο]ῦ̣ Σεβαστοῦ, [ὁλκῆς λ̣ —ʹ, οὐνκιῶν —ʹ, γραμμάτων —ʹ, καὶ εἰκὼν ἀργυρέα φυ]- [176] [λῆς Σε]βαστῆς, ὁ[λκῆς λ̣ —ʹ, τὰ καὶ αὐτὰ καθιερωμένα τῇ τε Ἀρτέμιδι καὶ] [177] [τοῖς αἰεὶ ἐ]σ̣ομέν[οις πολείταις τῆς Σεβαστῆς φυλῆς. ὁμοίως καὶ ἄλλη] [178] [Ἄρτεμις ἀργυρέα —, ὁλκῆς λ̣ —ʹ,] [179] [καὶ εἰκὼν ἀργυρέα τοῦ φιλοσεβάστου Ἐφεσίων δήμου, ὁλκῆς λ̣ —ʹ,] [180] [καὶ εἰκὼν ἀργυρέα φυλῆς Ἐ]φ̣[εσέων, ὁλκῆς λ̣ —ʹ, τὰ καὶ αὐτὰ καθιερωμ]έν[α] [181] [τῇ τε Ἀρτέμιδι καὶ τοῖς αἰεὶ ἐ]σ̣ομέν[οις πολείταις τῆς Ἐφεσέων φυλῆς.] [182] [ὁμοίως καὶ ἄλλη Ἄρτεμις] ἀ̣ργυρέα [— χ]ε̣ιρὶ [183] [—, ὁλκῆς λ̣ —ʹ, οὐνκιῶν] θʹ, καὶ ε̣[ἰκὼν ἀργυρέα — ὁλκῆς λ̣ ․ʹ,] καὶ [184] [εἰκὼν ἀργυρέα φυλῆς Καρηναίων, ὁλκῆς λ̣ —ʹ, οὐνκιῶν —ʹ, γραμμ]ά̣των γ̣ʹ, τ̣ὰ [185] [καὶ αὐτὰ καθιερωμένα τῇ τε Ἀρτέμιδι καὶ τοῖς αἰεὶ ἐσομένοις πο]λείταις [186] [τῆς Καρηναίων φυλῆς. ὁμοίως καὶ ἄλλη Ἄρτεμις ἀργυρέα λαμπ]αδηφό- [187] [ρος ․ ․8-9․ ․ ․, ὁλκῆς λ̣ —ʹ, καὶ εἰκὼν ἀργυρέα Λυσιμάχου, ὁλκῆς λ̣ —ʹ, γ]ρ(αμμάτων) γʹ, καὶ εἰκὼν [188] [ἀργυρέα φυλῆς Τηΐων, ὁλκ]ῆς [λ̣ —ʹ, τὰ καὶ αὐτὰ καθιερωμένα τῇ τ]ε Ἀρτέμιδι [189] [καὶ τοῖς αἰεὶ ἐσομένοις π]ολε[ίταις τῆς Τηΐων φυλῆς.] ὁμο[ίω]ς καὶ ἄλλη Ἄρ- [190] [τεμις ἀργυρέα ἔχου]σ̣α τὸ τ̣[․5-6․ ․, ὁλκῆς λ̣ —ʹ, οὐνκι]ῶν γʹ, ἡμίσ̣ους γράμμα- [191] [τος, καὶ εἰκὼν ἀργ]υρέα Ε̣[ὐωνύμου, ὁλκῆς λ̣ —ʹ, καὶ εἰκὼν ἀργυρ]έ̣α φυλῆς Εὐ- [192] [ωνύμων, ὁλκῆς λ̣] γʹ, ἡμ[ιουνκίου, γραμμάτων —ʹ, τὰ καὶ αὐτὰ κ]α̣θιερωμέ- [193] [να τῇ τε Ἀρτέμιδι καὶ το]ῖς [αἰεὶ ἐσομένοις πολεῖταις τῆς Εὐωνύμω]ν φυλῆς. [194] [ὁμοίως καὶ ἄλλη Ἄρτεμις ἀργυρέα λαμπαδηφόρος — Κα]σταλ̣ί- [195] [α —, ὁλκῆς λ̣ —ʹ, οὐνκιῶν —ʹ, καὶ εἰκὼν ἀργυρέα Πίωνος, ὁλκῆς λ̣ —ʹ, καὶ ε]ἰκὼν [196] [ἀργυρέα φυλῆς Βεμβειναίων, ὁλκῆς λ̣ —ʹ, τὰ καὶ αὐτὰ καθιερωμένα τῇ] τε Ἀ̣[ρ]- [197] [τέμιδι καὶ τοῖς αἰεὶ ἐσομένοις πολείταις τῆς Βεμβειναίων φυλῆ]ς. [198] [ὁ δὲ προγεγραμμένος σταθμὸς τῶν ἐννέα ἀπεικονισμάτω]ν τῆς θ̣ε- [199] [οῦ καὶ τῶν εἴκοσι εἰκόνων παρεστάθη Εὐμέ]νει Εὐμέν[ους τοῦ Θεοφίλ]ου, τῶι [200] [καὶ αὐτῶι στρατηγῶι τῆς Ἐφεσίων πόλεως, δι]ὰ̣ τοῦ ζυγ[οστάτου Ἑρμίου,] ἱεροῦ τῆς [201] [Ἀρτέμιδος, συμπαραλαμβάνο]ν̣τ̣[ος Μουσαί]ου, ἱεροῦ τ[ῆς Ἀρτέμιδος, τοῦ] ἐπὶ τῶν [202] [παραθηκῶν. τὰ δὲ προγεγρ]αμμέ[να ἀπεικο]ν̣ίσματ[α ἀποτιθέσθω]σαν κατὰ [203] [πᾶσαν νόμιμον ἐκκλ]η̣σίαν κ[αὶ τῇ τῇ νέᾳ] νουμη̣[νίᾳ ἔτους ἀρ]χιερατι- [204] [κοῦ ἐπιτελουμένῃ θυσί]ᾳ ἐν τῶι [θεάτρωι ὑπ]ὸ τῶν κα[θηκόντων ἐπὶ τὰ]ς̣ κατὰ σε- [205] [λίδας τεθειμένας κ]αὶ ἐπιγεγ[ραμμένας] θʹ βάσεις [ἀνὰ γʹ, ὡς ἡ ἐπὶ] τ̣οῖς βά- [206] [θροις καὶ ἡ ἐν τῇ δ]ιατάξει βο̣[υλῆς, γερου]σίας, ἐφη[βείας καὶ φυλῆ]ς̣ κ̣α̣θιέ- [207] [ρωσις· μετὰ δὲ τ]ὸ λυθῆν̣[αι τὰς ἐκκλησί]ας ἀποφ[ερέσθωσαν τὰ ἀπεικονίσ]- [208] [ματα καὶ αἱ εἰκόνε]ς̣ ε[ἰς τὸ ἱερὸν τῆς Ἀρτέμ]ιδος κα[ὶ παραδιδόσθωσαν ὑπὸ] [209] [τῶν φυλάκων, συνεπιμελουμένων ἐκ] τῶν νεο[ποιῶν δύο καὶ σκηπτούχου,] [210] [Μουσαίῳ, ἱερῷ τῆς Ἀρτέμιδος τῷ ἐπὶ τῶν παρ]α̣θη[κῶν, διαδεχομένων καὶ συμ]- [211] [προπεμπόντων καὶ τῶν ἐφήβων ἀπὸ τῆς Μαγνητικῆς πύλης εἰς τὸ θέα]- [212] [τρον καὶ ἀπὸ τοῦ θεάτρου μέχρι τῆς Κορησσικῆς πύλης μετὰ] πάσης [εὐπρε]- [213] [πείας· ὡσαύτως δὲ γενέσθαι καὶ ἐν πᾶσι τοῖς γυμνικοῖ]ς ἀγῶσι<ν> κ̣[αὶ εἴ τινες] [214] [ἕτεραι ὑπὸ τῆς βουλῆς καὶ τοῦ δήμου ὁρισθήσονται ἡμέραι. μηδ]ενὶ δὲ ἐξ[έστω] [215] [μετοικονομῆσαι ἢ τὰ ἀπεικονίσματα τῆς θε]οῦ ἢ τὰς εἰκόνας πρὸς τὸ [216] [μετονομασθῆναι ἢ ἀναχωνευθῆναι ἢ ἄλλωι] τινὶ τρόπωι κακουργηθῆνα[ι,] ἐπ<ε>ὶ [217] [ὁ ποιήσας τι τούτων ὑπεύθυνο]ς̣ ἔστω ἱεροσυλίᾳ καὶ ἀσεβείᾳ καὶ οὐδὲν [218] [ἧσσον ὁ αὐτὸς ἐπιδεικνύσθω στα]θμὸς ἐν τοῖς προγεγραμμένοις ἀπεικονίσ- [219] [μασιν καὶ εἰκόσιν λειτρῶν] ριαʹ, ἔχοντος τὴν περὶ τούτων ἐκδικίαν ἐπ’ ἀνάν- [220] [κῃ —.] τῶν δὲ καθιερωμένων ὑπὸ Σαλουτα- [221] [ρίου δην(αρίων) βʹ] μ̣(υρίων) τ[ε]λέσει τόκον Σαλουτάριος δραχμιαῖον καθ’ ἕκαστον ἐνι [222] [αυτὸν] τὰ γει[ν]όμενα δηνάρια χίλια ὀκτακόσια, ἀφ’ ὧν δώσει τῷ γραμμα- [223] [τεῖ τῆς β]ουλῆς δηνάρια τετρακόσι[α π]ε̣ντήκοντα, ὅπως ἐπιτελεῖ διανομὴν [224] [τοῖς] βουλευταῖς ἐν τῷ ἱερῶι ἐν τ[ῶι πρ]ονάωι τῆι γενεσίωι τῆς μεγίστης θεᾶς Ἀρ- [225] [τέμιδος,] ἥ̣τι̣ς ἐστὶν μηνὸς Θαργη[λι]ῶνος ἕκτῃ ἱσταμένου, γεινομένης τῆς διανο- [226] [μῆς ἤδη τῆ]ς πέμπτης, διδομένο[υ ἐ]κάστῳ τῶν παρόντων δηναρίου ἑνός, [227] [μὴ ἔχον]τος ἐξουσίαν τοῦ ἐπὶ τῆς διανομῆς ἀπόντι δοῦναι̣, ἐ̣π̣εὶ ἀποτεισά- [228] [τω τῆι β]ο̣υλῆι ὑπὲρ ἑκάστου ὀνόματος τοῦ μὴ παραγενομένου καὶ λαβόντος [229] [προστείμου δην(άρια) —ʹ] ἐὰν δὲ μείζω]ν γεί[νηται ὁ κόλλυβος, ὥστε] [230] [εἰς πλείονας χωρεῖν, ἐξέστ]ω καὶ [—] [231] [—]α ἀνὰ κυ[․c.4․]ν. ὁμοίω̣[ς δώ]- [232] [σει τῷ τοῦ συνεδρίου τῆς] γερουσ[ίας γ]ραμματεῖ κ[ατ’ ἐνι]- [233] [αυτὸν ἕκαστον ἀπὸ τοῦ προγεγραμμέν]ου τόκου δη(νάρια) [τπβʹ] [234] [ἀσσάρια θʹ, ὅπως ἐπιτελῇ κλῆρον τῇ] γενεσίῳ τῆς θεο̣[ῦ] [235] [ἡμέρᾳ τοῖς τοῦ συνεδρίου μετέχουσι]ν εἰς ἄνδρας τθ̣ʹ [ἀνὰ δη(νάριον) αʹ· ἐὰν] [236] [δὲ μείζων ᾖ ὁ γενόμενος κόλλυβος,] ὥστε εἰς πλείο̣[νας] [237] [χωρεῖν, κληρώσει καὶ πλείονας, ἑκ]ά̣στου τῶν λαχ[όν]- [238] [των ἀνὰ δηνάριον ἓν λαμβάνοντ]ος. διδόσθ[ω δὲ καὶ] [239] [τοῖς — τοῖς νεοκοροῦσι παρὰ] Σα[λ]ουταρίῳ τ[ῷ καθιερω]- [240] [κότι εἰς διανομὴν δη(νάρια) —ʹ καὶ το]ῖς ἀσ̣ιαρχή̣[σασι] τ̣οῖς [241] [ἀναγραψαμένοις δη(νάρια) —ʹ εἰς κλῆρον] ἀ̣νὰ̣ [δηνάρ]ι̣α ι<αʹ>, ᾧ καὶ [242] [τὰ εἰς τὴν θυσίαν ἀγοράσουσιν,] τοῦ κλ̣ή̣ρου γεινομένου [243] [τῆι πέμπτηι, μὴ ἔχοντος ἐ]ξουσία<ν> τοῦ γραμματέος τῆς [244] [γερουσίας τοῦ παριέναι τὴν δ]ιανομὴν ἢ ἀναγραφὴν μετὰ [245] [τὴν Σαλουταρίου τελευτή]ν̣, ἐπεὶ ἀποτεισάτω πρόστειμον [246] [τὸ ἐν τῇ διατάξει ὡρισ]μ̣ένον. ὁμοίως ἀπὸ τοῦ προγε- [247] [γραμμένου τόκου δώσει κατ’ ἐ]ν̣ι̣α̣υ[τὸν ἕκ]αστον καὶ τοῖς ἓξ φυ- [248] [λάρχοις ἀνὰ δη(νάρια) ρκεʹ, ὅπ]ω̣ς ἐπ[ιτελῶ]σ̣[ι] κλῆρον τῆς προγεγραμ- [249] [μένης καθιερώσεως τῆς] θεοῦ ἐξ [ἑκάστη]ς φυλῆς εἰς ὀνόματα δι- [250] [ακόσια πεντήκοντα, λα]μβανόν̣[των τ]ῶν ληξομένων ἀσσάρια θʹ [251] [καθ’ ἕκαστον· ἐὰν δὲ μείζων ᾖ ὁ γεν]ό̣μενος κόλλυβος, ὑπὸ [252] [τῶν φυλάρχων ἐξέστω καὶ ἄλλους πολ]είτας κληροῦσθαι. [253] [ὁμοίως δώσει ἀπὸ τοῦ προγεγραμμένο]υ̣ τόκου κατ’ ἐνιαυτὸν [254] [ἕκαστον τῷ ἐφηβάρχῳ δην(άρια) ρκϛʹ, ὅπω]ς ἐπιτελῇ κλῆρον [255] [τῶν κατ’ ἐνιαυτὸν ὄντων ἐφήβων τῇ γενεσίῳ τ]ῆς Ἀρτέμιδος [256] [εἰς ὀνόματα διακόσια πεντήκοντα, λαμβανόν]τ̣ων τῶν ληξο- [257] [μένων ἀνὰ ἀσσάρια θʹ, λαμβανέτω δὲ] ὁ ἐφήβαρχος χω- [258] [ρὶς τούτων δη(νάριον) αʹ. ὁμοίως δώσει ἀπὸ τ]οῦ προγεγραμμέ- [259] [νου τόκου καὶ τῷ ἀρχιερεῖ Ἀσίας τοῦ ἐν Ἐφέ]σῳ ναοῦ κοινοῦ [260] [τῆς Ἀσίας δη(νάρια) κδʹ, ἀσ(σάρια) ιγʹ ἥμισυ] κατ’ ἐνιαυτὸν ἕκασ- [261] [τον, ὅπως ἐξ αὐτῶν τῇ γενεσίῳ τῆς θ]εοῦ ἡμέρᾳ ἐπιτελεῖ [262] [κλῆρον τῶν θεολόγων ἐν τῷ ἱερῷ] τῆς Ἀρτέμιδος, λαμ- [263] [βάνοντος ἑκάστου τῶν παρ’ αὐτῶ]ι ἀναγραψαμένων [264] [καὶ λαχόντων ἀνὰ δη(νάρια) βʹ, ἀσ(σάρια) ιγʹ ἥμισυ, γ]εινομένης τῆς ἀνα- [265] [γραφῆς τῆι πέμπτηι. ὁμοίως δώσ]ει ἀπὸ τοῦ προγεγραμ- [266] [μένου τόκου κατ’ ἐνιαυτὸν ἕκαστον τ]ῇ ἱερείᾳ τῆς Ἀρτέμιδος [267] [ὑπὲρ τῶν ὑμνῳδῶν τῆς θεοῦ τῆι γενεσίω]ι τῆς Ἀρτέμιδος εἰς [268] [διανομὴν δηνάρια ιηʹ. ὁμοίως δώσε]ι ἀπὸ τοῦ π[ρ]ογεγραμ- [269] [μένου τόκου κατὰ πᾶσαν νόμιμον ἐκκλ]ησίαν δυσ[ὶ]ν νεοποι- [270] [οῖς καὶ σκηπτοὺχῳ ἀσ(σάρια) δʹ ἥμισυ, ὥστε φέρ]ε̣σθαι ἐκ τοῦ προνάου [271] [εἰς τὸ θέατρον τὰ ἀπεικονίσματα τῆς] θεοῦ καὶ τὰς εἰκόνας καὶ [272] [πάλιν ἀναφέρεσθαι ἐκ τοῦ θεάτρο]υ εἰς τὸν πρόναον αὐθημε- [273] [ρὸν μετὰ τῶν φυλάκων. ὁμοίως δώ]σει ἀπὸ τοῦ προγεγραμμέ- [274] [νου τόκου κατ’ ἐνιαυτὸν ἕκαστο]ν καὶ τοῖς παιδωνόμοις [275] [δη(νάρια) ιεʹ, ἀσ(σάρια) ιγʹ ἥμισυ, ὅπως τῇ γενε]σίῳ τῆς θεοῦ ἡμέρᾳ ἐπιτελέ- [276] [σωσι κλῆρον τῶν παίδων πάν]τ̣ων εἰς ὀνόματα μθʹ, λαμβανόν- [277] [των τῶν ληξομένων ταύτ]ῃ τῇ ἡμέρᾳ ἐν τῷ ἱερῷ τῆς Ἀρτέμιδος [278] [ἀνὰ ἀσ(σάρια) δʹ ἥμισυ, λαμβανό]ντων καὶ τῶν παιδωνόμων χωρὶς [279] [τούτων ἀνὰ ἀσσάρια θʹ. ὁ]μοίως δώσει ἀπὸ τοῦ προγεγραμ- [280] [μένου τόκου καθ’ ἕκαστον ἐν]ι̣αυτὸν τῷ τὰ καθάρσια ποιοῦντι παρε- [281] [—] τὰ λοιπὰ δη(νάρια) τριάκοντα, ὥστε κα- [282] [θαρίζειν ἑκάστοτε, ὁπόταν εἰ]ς τὸ ἱερὸν ἀποφέρηται̣ τὰ ἀπεικον- [283] [ίσματα τῆς θεοῦ, πρὶν ἀποθεῖν]α̣ι αὐτὰ εἰς τ̣ὸν πρόναον τῆς Ἀρτέ- [284] [μιδος. ἐὰν μὲν οὖν ἕτερός τις κατ’] ἰδίαν πρ̣οαίρεσιν ἀγοράσῃ [285] [τὴν κληρονομίαν ταύτην καὶ βουλ]ηθῇ δίδοσθαι καθ’ ἕκαστον ἐνι- [286] [αυτὸν τὸν τόκον, διδότω ὁ ἀγορά]ζ̣ων τὰ προγεγραμμένα δη(νάρια) χίλια [287] [ὀ]κτακό̣[σια, μὴ ἐξὸν παρὰ τὴ]ν̣ διάταξιν εἰσε[ν]ενκεῖν μηδὲν [288] ἔλασσο̣[ν —, ἀ]λλὰ προσασφαλιζομένου. [289] ἐὰν δέ τ̣ι̣[ς ἀγοράσῃ αὐτήν, βουλ]ηθῇ δὲ ἀποδοῦναι τάχειον τὰ̣ τῆς [290] καθιερώ[σεως ἀρχαῖα ἅπαντ]α, ἐξέσται αὐτῷ ἐπ’ ἀνάνκῃ ληψομέ- [291] νῳ τ[ῷ ἐπὶ τῶν χρημάτω]ν τῆς βουλῆς τὰ γεινόμενα ὑπὲρ τῶν [292] κα[θ]ιερω[μένων τῇ βουλῇ] ἀρχαίου δη(νάρια) πεντακισχίλια, [293] ὁμ[ο]ίως κα[ὶ τῷ ἐπὶ τῶν χρη]μάτων τῆς γερουσίας τὰ γεινόμενα [294] ὑπὲρ τῆς καθιερωμέ̣[ν]ων τῇ γερουσίᾳ δη(νάρια) τετρακ̣[ι]σ̣[χ]ε̣[ί]- [295] λια τετρακόσια πεντήκοντα, ὁμοίως καὶ τοῖς θεολόγοις [296] καὶ ὑμνῳδοῖς τὰ γεινόμενα ὑπὲρ τῆς καθιερώσεως ἀρχαίου [297] δη(νάρια) διακόσ[ι]α πεντήκοντα πέντε, ὁμοίως τῷ γραμματεῖ [298] τοῦ δήμου τὰ λοιπὰ γεινόμενα τοῦ ἀρχαίου ὑπὲρ τῆς καθιερώ- [299] σεως τῶν εἰς τοὺς πολείτας κλήρων καὶ ἐφήβων καὶ νεο- [300] ποιῶν καὶ σκηπτούχων καὶ καθαρσίων δη(νάρια) μύρια διακόσια [301] ἑβδομήκοντα πέντε, ὅπως ἐκδανίζωσιν αὐτὰ ἐπὶ τόκῳ [302] ἀσσαρίων δεκαδύο ἀργυρῶν ἀδιάπτωτα καὶ ἐπιτελῆ- [303] ται καθ’ ἕκαστον ἐνιαυτὸν ἀπὸ τοῦ τόκου τὰ διατεταγμέ- [304] να ἀ̣νυπερθέτως, ὡς προγέγραπται. ἐὰν δὲ πρὸ τοῦ <ἀ>πο- [305] δοῦναι τὰ δισμύρια δη(νάρια) ἢ διατάξεσθαι ἀπὸ προσόδου [306] χωρίων δίδοσθ̣αι τὸν τόκον αὐτῶν {ἢ} τελευτήσει [307] Σαλουτάριος, ὑποκείσθωσαν οἱ κληρονόμοι αὐτοῦ τῇ εὐ- [308] λυτήσει τῶν καθιερωμένων δη(ναρίων) δισμυρίων καὶ τοῖς ἐπα- [309] κολουθήσασι τόκοις μέχρι τῆς εὐλυτήσεος, ὑποκει- [310] μένων αὐτῶν τῇ πράξει κατὰ τὰ ἱερὰ τῆς θεοῦ καὶ τὰ πα- [311] ρὰ τοῖς πρεσβυτέροις ἐκδανιστικὰ ἔνγραφα. ὑπέσχετο [312] <δ>ὲ Σαλουτάριος, ὥστε ἄρξ[α]σθαι τὴν φιλοτειμίαν αὐτοῦ [313] τῷ ἐνεστῶτι ἔτει, ἐν τῇ γενε[σί]ῳ τῆς θεοῦ ἡμέρᾳ δώσει[ν] [314] δη(νάρια) χείλια ὀκτακόσια εἰς τὰς προγεγραμμένας διανομὰς [315] καὶ κλήρους. μηδεν[ὶ] δὲ ἐξέστω ἄρχοντι ἢ ἐκδίκῳ ἢ ἰδιώ- [316] τῃ πε̣[ιρᾶ]σαί τι ἀλλάξαι ἢ μεταθεῖναι ἢ μετοικονομῆσαι ἢ μετα- [317] ψηφί[σ]ασθα[ι] τῶν καθιερωμένων ἀπεικονισμάτων ἢ τοῦ [318] ἀργυρίου ἢ τῆς [π]ροσόδου αὐτοῦ ἢ μεταθεῖναι εἰς ἕτερον πόρον [319] ἢ ἀνά̣[λ]ωμα ἢ ἄλ[λ]ο τι ποῆσαι παρὰ τὰ προγεγραμμένα καὶ δια- [320] τετ[αγ]μένα, ἐπεὶ τὸ γενόμενον παρὰ ταῦτα ἔστω ἄκυρον· [321] ὁ δὲ πε[ι]ράσας ποιῆσαί τι ὑπεναντίον τῇ διατάξει ἢ τοῖς [322] ὑπὸ τ[ῆ]ς βου[λ]ῆς καὶ τοῦ δήμου ἐψηφισμένοις καὶ ἐπικεκυ- [323] ρωμέν̣[οις περὶ] ταύτης̣ τ̣ῆς διατάξεως ἀποτεισάτω εἰς [324] προσκ[όσμημα τ]ῆς με[γίστ]ης θεᾶς Ἀρτέμιδος δη(νάρια) δισμύρια [325] [π]ε̣[ν]τ̣α[κισχείλια καὶ εἰς τὸν τοῦ Σε]βαστοῦ φίσκον ἄλλα δη(νάρια) β’ μ(ύρια) ͵ε. [326] [ἡ δὲ προγεγραμμένη διάταξις ἔσ]τ̣ω κυρία εἰς τὸν ἅπαντα χρό- [327] [νον —, καθάπερ Ἀκουίλλι]ος Πρόκλ[ος, ὁ ε]ὐ̣[ε]ρ̣[γ]έ̣της [328] [καὶ ἀνθύπατο]ς, καὶ Ἀφράνιος Φλαουιανός, ὁ κράτιστος πρεσβευτὴς [329] κα̣[ὶ ἀντιστ]ρ̣άτηγος, διὰ ἐπιστολῶν περὶ ταύτης τῆς διατάξε- [330] ως ἐπ̣εκύρωσα̣ν καὶ ὥρισαν τὸ προγεγραμμένον π[ρ]ό̣στειμ̣ον. [331] Γ<ά>ϊος Οὐείβιος, Γαΐου υἱός, Ὠφεντείνα, Σαλουτάριος εἰ[σ]ενήνοχα [332] τὴν διάταξιν καὶ καθιέρωσα τὰ προγεγραμμένα. McCabe Ephesos 213 [333] [ἐπὶ πρυτ]άνεως Τιβ(ερίου) [334] [Κλαυδίου Ἀντι]πάτρου Ἰου̣λιανοῦ, [335] [μηνὸς] Ποσειδεῶνος. [336] [Ἀκουίλλιος Πρόκλος, ὁ λαμπρό]τατος, Ἐφεσ[ί]ων ἄρχ<ο>υσι, [337] [βουλῇ, δήμῳ] χαίρειν. [338] [Οὐείβιον Σαλουτάριον ὄντ]α τοῖς τε ἄλ[λο]ις πᾶσι[ν] [339] [πολείτην ἄριστον καὶ πρό]τερον ἐν πολλ̣[ο]ῖς τῆς ἑαυ- [340] [τοῦ φιλοτειμίας πολλά τε καὶ οὐ]χ ὡς ἔτυχεν π[αρε]σχημένον [341] [παραδείγματα εἰδώς, ὥσπερ] ἦν ἄξιον, ἐν τοῖς [οἰκ]ειοτάτο̣[ι]ς [342] [ἡμῶν εἶχον φίλοις· νῦν δέ, ἐ]πεὶ τὴν μὲν πόλ[ιν προῄ]ρηται [343] [μεγίστοις τε καὶ ἀξιολογω]τάτοις δώροι̣[ς κοσ]μῆσαι με- [344] [γαλοπρεπῶς εἰς τειμὴν τῆς] τε ἐπιφανε̣[στάτη]ς καὶ μεγίσ- [345] [της θεᾶς Ἀρτέμιδος καὶ το]ῦ̣ οἴκου [τῶν Σεβασ]τ̣ῶν καὶ τῆς [346] [ὑμετέρας πόλεως, τοῖς δὲ πολείταις εἰς διανο]μ̣ὰς καὶ κλή- [347] [ρους καθιέρωκε δην(άρια) δισμύρια, νομίζω καὶ ὑμᾶς,] ἐφ’ οἷς ἤδη [348] [πεποίηκεν ὑμεῖν καὶ νῦν ἐπανγέλλεται ἀγαθοῖ]ς, χρῆναι τῇ τε [349] φιλοτειμίᾳ αὐτοῦ ἀνταποδοῦναι καὶ τῇ εὐμεν]είᾳ, ἃ πρὸς [350] [τειμὴν αὐτοῦ ἐψηφίσατε. συνήδομαι δ’ ὑμεῖν εἰς τὸ ἐπαι]νέσαι τε τὸν [351] [ἄνδρα καὶ ἀξιῶσαι αὐτὸν δικαίας παρ’ ἡμεῖ]ν̣ μαρτυρίας [352] [πρὸς τὸ καὶ πλείους γενέσθαι τοὺς κατὰ τὰ] δυνατὰ προ- [353] [θυμουμένους εἰς τὰ ὅμοια. τὰ δὲ ὑπ’ αὐτοῦ καθιε]ρούμενα χρή- [354] [ματα καὶ τὰ ἀπεικονίσματα τῆς θεοῦ καὶ τὰ]ς̣ εἰκόνας η τισ [355] [—] [356] [․ ․c.7․ ․]χε[․ ․ ․ ․c.12․ ․ ․ ․]αισ[—] [357] [․]εταιονδε[․ ․ ․c.10․ ․ ․]εχρησ[—] [358] [․]ε οὐδένα β[ούλομαι νυ]νὶ τρόπ[ῳ οὐδενὶ οὔτε παρευρέσει οὐ]- [359] [δ]εμιᾷ μετ[αθεῖναι ἢ π]αραλλά[ξαι τι τῶν ὑπ’ αὐτοῦ διατεταγμέ]- [360] [ν]ων· εἰ δ[έ τις ἐπι]χειρήσ̣ει ἢ λῦσ[αι ἢ παραλλάξαι τι τῶν] [361] [ὑ]φ’ ὑμῶ[ν διὰ το]ύτου το̣[ῦ ψηφίσματος κυρωθησομένων] [362] [ἢ] εἰσ[ηγ]ή̣σασθαί τι τοιοῦ̣τ̣ο̣ν̣ [πειράσει, ὑποκείσθω εἰς προσ]- [363] [κ]όσ[μ]η̣σιν τῆς κυρίας Ἀρτέμιδ[ος δη(ναρίοις) β’μ(υρίοις) ͵ε καὶ εἰς τὸν ἱε]- [364] [ρ]ώτατον φίσκον ἄλλοις δη(ναρίοις) δισμυρίοις πεντακισχειλίοις καὶ] [365] [οὐ]δὲν ἔλαττον ἔστω ἄκυρον ἅ[παν τὸ παρὰ τὴν] καθιέ̣[ρωσιν. συν]- [366] [ή]δο{ι}μ<α>ι {συνήδομαι} δὲ αὐτῷ εἰς τὸ πᾶσιν [νῦν φανερὰν γενέ]σθαι τή̣[ν] [367] [τ]ε πρὸς τὴν θεὸν εὐσέβειαν̣ [καὶ τὴν πρὸς τοὺς Σ]ε̣βαστοὺ[ς] [368] [κ]αὶ τὴν πρὸς τὴν πόλιν εὐ[μένειαν αὐτοῦ ἐν τ]ῷ̣ θεάτρῳ. [369] ἔρρ[ωσθε.] McCabe Ephesos 214 [370] ἐπ[ὶ] πρυτάνεως̣ Τ[ιβ(ερίου) Κλ(αυδίου) Ἀντι]πάτ[ρου] [371] Ἰουλιανοῦ, μηνὸς [Ποσειδεῶνος.] [372] Ἀφράνιος Φλαουιανός, [πρεσβευτὴς καὶ ἀντι]στρά[τη]- [373] γος, Ἐφεσίων ἄρχ[ουσι, βουλῇ, δήμῳ χα]ίρειν̣. [374] Οὐείβιος Σαλουτάρ̣[ιος, ὁ] φίλτα[τος ἡμεῖν, εὐγενέσ]τατος̣ [375] [μ]ὲν ἐκ τοῦ ἀξιώμ̣[ατος αὐτο]ῦ ὑπάρχ[ων, προσέτι δὲ κ]αὶ τοῦ ἀρίσ- [376] [το]υ̣ ἤθου[ς ὤν, ὅτι ἐξ ἧς πρ]ὸς ἡμᾶς ἔχ̣[ει διαθέσε]ος, τῶν οἰκιο- [377] [τ]ά[των καὶ ἀν]ανκ̣α[ι]ο̣[τάτ]ων ἡμεῖν διεφ[άνη φί]λος, ἐν πολλοῖς [378] [ἐ]γ[νωρίσθη,] εἰ καὶ τοὺ[ς] πλείστους ἐλάν̣[θανε]ν, ὡς ἔχει πρὸς [379] [ὑ]μ[ᾶς εὐνοία]ς τε καὶ π̣ροαιρέσε̣ος. νῦν [δὲ ἤδ]η τὴν ἑαυτοῦ [380] [δι]απ̣[ρεπῆ φ]ιλοσ̣[τ]ο̣ργίαν, ἣν ἐξ ἀρχῆ[ς πρὸ]ς̣ τὴν πόλιν ἔχει, [381] φαν[ερὰν πᾶσι] πεπο[ιη]μένου, οἰκεῖον [ἅμα καὶ] πρέπον τῷ [382] τε β[ίῳ τῷ ἑαυτ]οῦ κ[αὶ] τῷ ἤθει ν[ομίζοντος τὸ] κοσμεῖ̣[ν] [383] καὶ σ[εμνύνειν καὶ τὰ ἁγ]νὰ κ̣[αὶ] τ̣ὰ κοινὰ τ[ῆς μεγίστης] καὶ [384] ἐπισ[ημοτάτης ὑμῶν πόλεως, εἴ]ς τε τειμὴν καὶ εὐσέβ̣[ειαν τῆ]ς̣ ἐπι- [385] φανεσ[τάτης θεᾶς] Ἀρτέμιδος καὶ τοῦ οἴκου τῶν αὐτοκρατό- [386] ρ[ω]ν δ[ωρεαῖς καὶ χρη]μάτων ἀφιερώσει τὰ̣ νῦν φιλοτειμου- [387] μένου, [συνήδομ]αι ὑμεῖν τε καὶ περὶ τἀνδρὸς [ἐμοί τ’ ἐ]<ξ> ἴσων [388] περὶ ὑμ[ῶν εἰς τὸ] ἀ[ντ]ιμηνῦσαι μαρτυρῆσαί τε [καὶ εὐ]φημίᾳ τῇ [389] π[ρ]οσηκ[ούσῃ] αὐτὸν [ὑ]π̣ὲρ ὑμῶν ἀμείψασθαι· ὅ[περ] α̣ὐτῷ καὶ πα- [390] ρ’ [ὑ]μῶ[ν ὀφε]ί̣λεσθαι ν̣ομίζω πρὸς τὸ καὶ πλε[ίου]ς εἶναι τοὺς [391] ὁ[μ]οίως π[ροθ]υμουμ[έ]νους, εἰ οὗτος φαίνοι[το τ]ῆς κατὰ τὴν [392] ἀξίαν ἀμοιβῆς τ̣υνχάν[ων.] εἴη δ’ ἂν κἀμοὶ ἐν τοῖς μάλιστα [393] κ̣εχαρισμένον καὶ ἥδιστον, εἰ, ὃν ἐξαιρέτως τῶν φίλων [394] τειμῶ καὶ στέργω, παρ’ ὑμεῖν ὁρῴην μαρτυρίας καὶ τειμῆς [395] ἀξιούμενον. περὶ μέντοι γε̣ τ̣ῆς τῶν χρημ̣[ά]τ̣ω̣ν διατά]- [396] ξεως καὶ τῶν ἀπεικονισμάτων τῆς θεοῦ καὶ τῶν εἰκόνων, [397] ὅπως αὐτοῖς δεήσει χρῆσ<θ>αι καὶ εἰς τὴν τίν̣α οἰκονομίαν [398] ἄνδρα τετάχθαι, αὐτόν τε τὸν ἀνατιθέν̣[τα] εἰση<γ>ήσασθαι [399] νομίζω εὔλογον εἶναι καὶ ὑμᾶς οὕτ[ω] ψηφίσασθαι. ἐπεὶ [400] ἂν δὲ ὑπό τε αὐτοῦ τοῦ καθιεροῦντος καὶ ὑμῶν αὐτῶν κυρω- [401] θῇ τὰ δόξαντα, βούλομαι ταῦτα εἰσαεὶ μένειν ἐπὶ τῶν αὐτῶν [402] ἀπαραλλάκτως ὑπὸ μηδενὸς μηδεμιᾷ{ν} <π>αρενχειρήσει λυ- [403] όμενα ἢ μετατιθέμενα. εἰ δέ τις πειραθείη ὁπωσοῦν ἢ συν- [404] βουλεῦσαί τι τοιοῦτον ἢ εἰσηγήσασθαι π̣ερὶ τῆς μεταθέ<σε>- [405] ως καὶ μεταδιοικήσεως τῶν νῦν ὑπὸ τε αὐτοῦ καὶ ὑφ’ ὑ- [406] μῶν κυρωθησομένων, τοῦτον ἀνυπερθέτως βούλομαι [407] ε[ἰ]ς μὲν τὸ τῆς μεγίστης θεᾶς Ἀρτέμιδος ἱερὸν καταθέσ- [408] θαι προστείμου δη(νάρια) β’μ(ύρια) πεντακισ[χί]λια, εἰς δὲ τὸν τοῦ [409] [κυρίου Καίσαρος φίσκον —] [410] γερ[ουσία— ἄλλα δη(νάρια) δισμύρια πεντακ]ι̣σχίλια, [411] καθ[ὼς Ἀκουίλλιος Πρόκλος, ὁ λαμπρότατος ἀν]θ̣ύπατος, [412] καὶ π̣[ρότερον δι’ ἧς ἀντέγραψεν πρὸς ὑμᾶς ἐ]π̣ιστολῆς [413] ἐπ[εκύρωσεν καὶ ὥρισεν τὸ πρόστειμον. ἔ]ρρωσθε. McCabe Ephesos 153 [414] ἐπὶ πρ[υτάνεως Τιβ(ερίου) Κλ(αυδίου) Ἀντιπάτ]ρου Ἰουλιανοῦ, [415] [μηνὸς Ποσειδεῶνος.] [416] ἔ[δοξε τῇ βουλῇ φιλοσεβάστῳ· περὶ ὧν ἐν]εφάνισαν Τι(βέριος) Κλαύ(διος), [417] [Τι(βερίου) Κλ(αυδίου) Ἀλεξάνδρου υἱός, Κυρ(είνα), Ἰουλιανός,] φιλόπατρις καὶ φιλο- [418] [σέβαστος, ἁγνός, εὐσεβής, γραμματε]ὺ̣ς τοῦ δή̣μ̣ου τὸ βʹ, καὶ οἱ [419] σ[τρατηγοὶ τῆς πόλεως φιλοσέβ]α̣στοι· ὅπως ἐξῇ τοῖς χρυσο- [420] φ[οροῦσιν τῇ θεῷ φέρειν εἰς τὰς] ἐκκλησίας καὶ τοὺς ἀγῶνας [421] τὰ ἀπεικ[ον]ίσματα καὶ <τὰς> εἰκόνας τὰ καθιε̣ρωμέν[α ὑπὸ Γαΐο]υ [422] Οὐειβίου Σαλουταρίου ἐκ τοῦ προνάου τῆς Ἀρτέμιδος̣, συν- [423] επιμελουμένων καὶ τῶν νεοποιῶν, συνπαραλαμβανόντων καί τῶν [424] ἐφήβω<ν> ἀπὸ τῆς Μαγνητικῆς πύλης καὶ συμπροπενπόντων [425] μέχρι τῆς Κορησσικῆς πύλης. δεδόχθαι τῇ βουλῇ φιλοσε- [426] βάστῳ, καθότι προγέγραπται, Τιβ(έριος) Κλαύ(διος) Πρωρέσιος [427] Φρητωριανός, φιλοσέβαστος, δεδογματογράφηκα. Μᾶρκος [428] Καισέλλιος Μαρκιανός, φιλοσέβαστος, δεδογματογράφηκα. [429] Τιβ(έριος) Κλαύ(διος) Ἰουλιανός, φιλόπατρις, φιλοσέβαστος, ἁγνός, εὐσεβής, [430] ὁ γραμματεὺς τοῦ δήμου τὸ βʹ, ἐχάραξα. McCabe Ephesos 154 [431] ἐπὶ πρυτάνεως Τιβ(ερίου) Κλ(αυδίου) Ἀντιπάτρου Ἰουλιανοῦ, [432] μηνὸς Ποσειδεῶνος. [433] ἔδοξε τῇ βουλῇ φιλοσεβάστῳ· περὶ ὧν ἐνεφάνισαν Τιβ(έριος) [434] Κλ(αύδιος), Τιβ(ερίου) Κλ(αυδίου) Ἀλεξάνδρου υἱ(ός), Κυρ(είνα), Ἰουλιανός, φιλόπατρις [435] καὶ φιλοσέβαστος, ἁγνός, εὐσεβής, γραμματεὺς τοῦ δὴμου τὸ βʹ, [436] καὶ οἱ στρατηγοὶ τῆς πόλεως φιλοσέβαστοι. [437] ἐπεὶ οἱ χρυσοφοροῦντες τῇ θεῷ ἱερεῖς καὶ ἱερονεῖκαι ὑπέσ- [438] χεντο φέρειν καὶ αὖ φέρειν τὰ ἀπεικονίσματα τὰ καθιερω- [439] θέντα ὑπὸ Οὐειβίου Σαλου[τ]αρίου ᾐτήσαντό τε τόπον [440] ἐν τῷ θεάτρῳ τὴν πρώτην σ[ε]λίδα, ὅπου ἡ εἰκὼν τῆς Ὁμο<ν>οίας, [441] δεδόχθαι ἔχειν {ε} αὐτοὺς τὸν [τ]όπον, καθίζειν δὲ πρὸς τὴν εὐ- [442] σέβειαν αὐτοὺς λ[ε]υχειμονοῦντας· δεδόχθαι τῇ βουλῇ [443] φιλοσεβάστῳ γενέσθαι, καθότι προγέγραπται. [444] Γ(άϊος) Αὐφίδιος Σιλουανός, φιλοσέβαστος, δεδογματογράφηκα. [445] Λ(ούκιος) Μουνάτιος Βᾶσσος, φ̣ιλοσέβαστος, δεδογματογράφηκα. [446] Νηρεὺς Θεοφίλου, φιλο̣σέβαστος, δεδογματογράφηκα. McCabe Ephesos 602 [447] Σέξτῳ Ἀττίῳ Σουβουρανῷ τὸ βʹ, Μάρκῳ Ἀσι- [448] νίῳ Μαρκέλλῳ ὑπάτοις πρὸ ηʹ Καλανδῶν Μαρτίων· [449] ἐπὶ πρυτάνεως Τιβ(ερίου) Κλαυδίου Αντιπάτρου Ἰουλιανοῦ [450] μηνὸς Ἀνθεστηριῶνος βʹ Σεβαστῇ. [451] Γάϊος Οὐείβιο̣ς, Γ(αΐου) υἱ(ός), Οὐωφεντείνα, Σαλουτάριος, φιλάρ- [452] τεμις καὶ φιλόκαισαρ, διάταξιν εἰσφέρει κατὰ τὸ προγε- [453] γονὸς ψήφισμα, περὶ ὧν προσκαθιέρωκε τῇ μεγίστῃ θεᾷ Ἐφε- [454] σίᾳ Ἀρτ̣έ̣μιδι καὶ τῇ φιλοσεβάστῳ Ἐφεσίων βουλῇ [455] καὶ τῇ φιλοσεβάσ[τῳ Ἐφεσίων γερο]υ̣σίᾳ καὶ τ̣[οῖς χ]ρ̣υ- [456] σοφορο̣ῦσι τῆς [θεοῦ Ἀρτέμιδος ἱερ]εῦ̣σιν καὶ ἱερονείκαις πρὸ [457] πόλεως κ̣[αὶ τοῖς αἰεὶ ἐσομένοις Ἐ]φεσίων παισὶ καὶ θεσ- [458] μῳδοῖς ναο̣[ῦ τῶν Σεβαστῶν ἐν Ἐφέσ]ῳ κοινοῦ τῆς Ἀσίας καὶ [459] ἀκροβάταις τῆς [Ἀρτέμιδος ἐπὶ] τοῖς δικαίοις καὶ προστεί- [460] μοις, ὡς ἐν τ<ῇ> πρὸ [ταύτης δι]ατάξει ἠσφάλισται, εἰκό- [461] νων ἀργυρέων δύο ἐ̣[πι]χ̣[ρ]ύ̣σων, ὥστε αὐτὰς εἶναι σὺν τοῖς [462] ἀπεικονισμάτων τῆς θεοῦ ἀριθμῷ τριάκοντα καὶ μίαν, [463] καὶ ἀργυρίου ἄλλων δη(νάριων) χειλίων πεντακοσίων, ὥστε̣ ε̣ἶ̣ναι [464] αὐτὰ σὺν τοῖς προκαθιερωμένοις δη(ναρίοις) <βʹ> μυρίοις χειλίοις πεν- [465] τακοσίοις· ἐφ’ ᾧ εἰκὼν ἀργυρέα Ἀθηνᾶς Παμμούσου, ὁλκῆς [466] σὺν τῷ ἐπαργύρῳ τῆς βάσεως αὐτῆς λειτρῶν ἑπτά, ἡμιουν- [467] κίου, γραμμάτων ὀκτώ, ἡ καθιερωμένη τῇ τε Ἀρτέμιδι καὶ [468] τοῖς αἰεὶ ἐσομένοις Ἐφεσίων παι<σ>ί, τιθῆ̣τ̣α̣ι κατὰ πᾶσαν νό- [469] μιμον ἐκκλησίαν ἐπάνω τῆς σελίδος, οὗ [ο]ἱ παῖδες καθέζ̣[ο]ν̣ται. [470] ὁμοίως καὶ εἰκὼν ἀργυρέα Σεβασ- [471] τῆς Ὁμονοίας Χρυσοφόρου, ὁλκῆς [472] σὺν τῷ ἐπαργύρῳ τῆς βάσεως αὐτῆς [473] λειτρῶν ἕξ, ἡ καθιερωμένη τῇ τε Ἀρτέ- [474] μιδι καὶ τοῖς ἀεὶ χρυσοφοροῦσιν ἱερεῦ- [475] σιν καὶ ἱερονείκαις πρὸ πόλ̣[εω]ς, τίθετα̣[ι] [476] κατὰ πᾶσαν ἐκκλησίαν̣ [ἐπάν]ω [τῆς] σε- [477] λίδος, οὗ οἱ ἱερονεῖκαι κα[θέζ]ονται. [478] ὁ δὲ προγεγρα[μ]μ̣έν̣[ος σ]ταθμὸς τῶν εἰκό- [479] νων καὶ βάσε[ων π]αρεστάθη Εὐμένει Εὐ- [480] μένους [τοῦ] Θεοφίλ[ο]υ, τῷ καὶ αὐτῷ στρατη- [481] [γῷ τ]ῆ̣ς Ἐφεσίων πόλεως, διὰ ζυγοστά- [482] του Ἑρμίου, ἱεροῦ τῆς Ἀρτέμιδος, συνπαρό[ν]- [483] τος καὶ συνπαραλαμβάνοντος Μουσαίου, ἱ[εροῦ] [484] τῆς Ἀρτέμιδος, τοῦ ἐπὶ τῶν παραθηκῶν̣. [485] ὑπὲρ δὲ τῶν προσκαθιε̣ρω̣μένων δηναρίω[ν χει]- [486] λίων πεντακοσίων τελέσει τόκον [Σαλου]- [487] τάριος δραχμιαῖον κα[θ’] ἕ̣κ̣α̣στον ἐ[νιαυτὸν] [488] τὰ γεινόμενα δηνά[ρ]ια ρλεʹ, [ἀφ’ ὧν δώσει] [489] τῷ γραμματεῖ τῆς Ἐφεσίων βου̣[λῆς δη(νάρια) νεʹ, [490] ὅπως κλῆρον ἐπιτελῇ ἐκ τῶν [βουλευτῶν τῇ εʹ] [491] ἱσταμένου τοῦ Θαργηλιῶν[ος εἰς ὀνόματα] [492] εʹ· οὗτοί τε οἱ λαχόντες θυσ[ίαν θύσουσι] [493] τῇ Ἀρτέμιδι τῇ ἕκτῃ το[ῦ μηνός, τῇ γενεσίῳ] [494] τῆς θεοῦ, ἀγοράζο[ν]τες [— δη(νάρια) εἴκοσι] [495] ἑπτὰ ἡμίσους, καὶ [τ]ὰ [λοιπὰ δη(νάρια) κζʹ ἀσ(σάρια) θʹ] [496] δαπανήσουσιν [ἐν τῷ ἱερῷ τῆς Ἀρτέμι]- [497] δος εἰς τὴν ο̣[—] [498/518] {21 lines are missing; in this gap belong the 4 following lines} [500a] [—]γ[․]δ̣ο[—] [ὁμοίως δώσει ἀπὸ τοῦ πρ]ογεγραμ[μένου τόκου] [τοῖς χρυσοφοροῦσι καὶ ἱ]ερ[ο]νείκ̣[αις πρὸ πόλεως] [δη(νάρια) ϛʹ ἀσ(σάρια) ιγʹ ἥμισυ, ὅπως κλῆρον ἐπιτελῶσι —] [519] [ὁμοίως δώσει ἀπὸ τοῦ προγεγραμμένου τόκου] [520] τ̣οῖς παιδωνόμοις δη(νάρια) ιεʹ ἀσ(σάρια) δεκατρία ἥμισυ,] [521] ὅπ̣[ως ἐπιτελῶσι κλῆρον ἐκ τῶν παίδων πάν]- [522] τ[ων —] [523] [—] [524] τῇ γενεσίῳ τῆς θεοῦ ἡμέρᾳ εἰς ὀνόματα] [525] ἑ̣ξήκον[τα τρία· οὗτοί τε οἱ λαχόντες εὔξονται] [526] ἐν τῷ ἱερῷ τῆς Ἀρτ[έμιδος — γει]- [527] νομένων κατὰ ἀν[—·] [528] ἐὰν δέ τινες τῶν λαχόν̣τ̣ων̣ [ἀνδρῶν ἢ παίδων ἢ] [529] τὰς θυσίας μὴ θύσωσιν ἢ μὴ εὔ̣[ξωνται ἐν τῷ] [530] ἱερῷ, ὡς διατέτακται, ἀποδότω[σαν εἰς προσ]- [531] κόσμημα τῆς Ἀρτέμιδος δη(νάρια) εʹ. [532] ὁμοίως δώσει ἀπὸ τοῦ προγεγραμμένου̣ [τόκου] [533] καὶ τοῖς θεσμῳδοῖς εἰς διανομὴν δη(νάρια) ζʹ, [534] ὥστε λαμβάνειν αὐτοὺς ἐν τῷ ἱερῷ τῆς Ἀρτέ- [535] μιδος τῇ γενεσίῳ τῆς θεοῦ ἀνὰ ἀσσάρια θʹ· [536] ὁμοίως δώσει ἀπὸ τοῦ προγεγραμμένου τόκου [537] καὶ τοῖς ἀκροβάταις τῆς θεοῦ εἰς διανομὴν [538] δη(νάρια) ιεʹ, ὥστε λαμβάνειν αὐτοὺς τῇ γενεσίῳ [539] τῆς θεοῦ ἀνὰ ἀσσάρια δεκατρία ἥμισυ. [540] πρὸς δὲ τὸ μένειν τὰ ἀπεικονίσματα πάντα [541] καθαρὰ ἐξέστω, ὁσάκις ἂν ἐνδέχηται, [542] ἐκμάσσεσθαι γῇ ἀργυρωματικῇ ὑπὸ τοῦ [543] αἰεὶ ἐσομένου ἐπὶ τῶν παραθηκῶν, παρόν- [544] των δύο νεοποιῶν καὶ σκηπτούχου, [545] ἑτέρᾳ δὲ ὕλῃ μηδεμιᾷ ἐκμάσσεσθαι· καὶ [546] τὰ λοιπὰ δη(νάρια) ὀκτὼ δοθήσεται καθ’ ἕκαστον [547] ἐνιαυτὸν τῷ ἐπὶ τῶν παραθηκῶν εἰς τὴν [548] ἐπιμέλειαν τῶν ἀπεικονισμάτων καὶ τὸν [549] ἀγορασμὸν τῆς ἀργυρωματικῆς γῆς. [550] ὑπέσχετο δὲ Σαλουτάριος δώσειν καὶ δη(νάρια) [551] ἑκατὸν τριάκοντα πέντε, ὥστε ἄρξασθαι [552] τὴν φιλοτιμίαν αὐτοῦ τῷ ἐνεστῶτι ἔτει [553] τῇ γενεσίῳ τῆς θεοῦ ἡμέρᾳ. [554] τὰς δὲ προγεγραμμένας εἰκόνας καὶ τὰς [555] προκαθιερωμένας ἐν τῇ πρὸ ταύτης δια- [556] τάξει καὶ τὰ ἀπεικονίσματα πάντα τῆς θεοῦ [557] φερέτωσαν ἐκ τοῦ προνάου κατὰ πᾶσαν ἐκκλη- [558] σίαν εἰς τὸ θέατρον καὶ τοὺς γυμνικοὺς ἀγῶ- [559] νας, καὶ εἴ τινες ἕτεραι ὑπὸ τῆς βουλῆς καὶ τοῦ [560] δήμου ὁρισθήσονται ἡμέραι, ἐκ τῶν νεοποι- [561] ῶν δύο καὶ οἱ ἱερονεῖκαι καὶ σκηπτοῦχος καὶ [562] φύλακοι κ̣αὶ πάλιν ἀποφερέτωσαν εἰς τὸ [563] ἱερὸν καὶ [κατ]ατιθέσθωσαν συνπαραλαμβα- [564] νόντων καὶ τῶν ἐφήβων ἀπὸ τῆς Μαγνη- [565] τικ̣ῆ̣ς πύλης καὶ μετὰ τὰς ἐκκλησίας [566] συνπροπενπόντων ἕως τῆς Κορησσικῆ̣[ς] [567] πύλης, καθὼς καὶ ἐν τοῖς προγεγονό̣σ̣ι [568] ψηφίσ̣μασι ἡ βοuλὴ καὶ ὁ δῆμος ὥρισ[α]ν̣. |
| TRANSLATION Rogers 2014, 153-185. (1) In the prytany of Tib. Cl. Antipater Iulianus, on the sixth day of the month of Poseideon. It was resolved by the boule and the neokorate loyal demos. About the things Tib. Cl. Iulianus, the son of Tib. Cl. Alexander, from the tribe Quirina, a patriot and loyal, pure, pious, secretary of the demos for the second time, and the loyal generals of the city reported: Since men who are munificent in the case of the city, and on every occasion show the affection of genuine citizens, should have honors corresponding to the enjoyment of those who have done well to the city in the past, and is laid up for those who are wishing to rival them about similar things, and corresponding at the same time to the enjoyment of those who have been zealous to honor the greatest goddess Artemis, from whom the most beautiful things come to all, it is fitting for them to be honored by the city, and Caius Vibius Salutaris, a man of the equestrian order, conspicuous by birth and personal worth, and adorned with military commands and procuratorships by our lord emperor, a citizen of our city and a member of the bouleutic council, regulating his life well as his father did, since, to crown his prosperity from fortune to the better by the gravity of his morals, piously making donations he has been zealous about the foundress with diverse plans about the cult, and with generous dedications has honored the city in every way, and further now coming forward in the assembly he has promised to dedicate nine type-statues, one of gold, on which is gold-gilded silver, and eight other type-statues, and twenty silver images, five of our lord emperor Nerva Trajan Caesar Augustus Germanicus Dacicus and his most revered wife Plotina and the revered Senate and the Roman equestrian order and the Roman people, and apart from these fifteen statues representing the city of the Ephesians, of the demos and the six tribes and the boule and the gerousia and the ephebeia [lines 31-47 missing]. (48). . . by the guards, and two of the neopoioi attending and the beadle, to be brought and brought back, the ephebes receiving and escorting from the Magnesian Gate into the theatre, and from the theatre in the same manner during the first new moon’s sacrifice of the archieratic year, and on the occasions of the twelve sacred gatherings and regular assemblies every month, and during the Sebasteia and the Soteria and the penteteric festivals . . . [5 lines missing]. (62). . . of the money dedicated by him to the boule of the Ephesians, and to the gerousia, and to the citizens, and to the ephebes, and to the paides he promised . . . . . . . . . . . . . . . . . . . . to be the lender and to pay the interest at a rate of twelve asses per one hundred denarii, distributing every year according to his bequest on the birthday of the goddess, which is the sixth day of the month of Thargelion, he has agreed to give out the money dedicated, either himself, or his heirs, whenever it was wanted, to the city, and that the officers of each group would receive it. (73) Concerning all these things having privately proposed the bequest, he has asked that it be ratified by a decree of the boule and the demos, and now the governors of the province, the vir clarissimus and benefactor Aquillius Proculus, the proconsul, and Afranius Flavianus, the legatus pro praetore, with kindness not to be outdone and affection, recognizing the generosity of the man, as being our true citizens themselves, by the things they answered to him, and in letters rejoicing wrote, have ordered us to introduce with their sanction the motion concerning his dedications. (84) It was resolved that: Caius Vibius Salutaris, a man pious toward the gods, munificent to the city, to be honored with the most senior honors, and with the setting up of statues in the temple of Artemis and in the most conspicuous places in the city, and to proclaim this man by a golden crown during the assemblies as being zealous and loving Artemis. The care of the aforementioned sacred images, and the conveyance before everyone, from the temple into the theatre, and from the theatre into the temple of Artemis, will be done according to the bequest every year by two of the neopoioi, and a beadle, and the guards [7 lines missing] (104) [ ] the temple of Ar[temis ](105) [ ] of the things fitting [ ](106) [his bequest] to be valid, unable to be changed, indissoluble, precisely similar for all time. If anyone, either of private citizens, or city officials, should put to the vote anything against the bequest which is ratified by this decree, or should change it, let the whole thing opposite to the bequest be invalid, and he, who does any of these things, or proposes any of these things is to pay toward the further adornment of lady Artemis 25,000 denarii, and to the fiscus of lord Caesar another 25,000 denarii, just as the excellent governors Aquillius Proculus, the proconsul, and Afranius Flavianus, the legatus pro praetore, through letters have determined the aforementioned penalty. (117) That his generosity toward the city, and piety toward the goddess be clear, the bequest written by him and ratified by this decree of the boule and the demos, to be written up (121) [ ] (122) [ ] (123) [ ca. 10] in the theatre, on the marble wall of its south parodos, wherever he wishes, and in the Artemision, in a suitable place, on account of his munificence and virtue. And concerning the permanence of the money dedicated by him to the boule, and to the gerousia, and to the citizens, and ephebes he promised, according to the bequest to be the lender (130) [ ] (131) [ ] (132) It was resolved by the boule and neokorate loyal demos to be inscribed above. (134) When Sextus Attius Suburanus for the second time, and Marcus Asinius Marcellus were consuls on the . . . day of January. During the prytany of Tib. Cl. Antipater Iulianus, on the . . . . . day of Poseideon. Caius Vibius Salutaris, the son of Caius, from the tribe Oufentina, proposes the bequest to the loyal boule of the Ephesians, and to the loyal neokorate demos of the Ephesians, concerning the things he dedicated on the conditions written below, to the greatest goddess Ephesian Artemis, and to the neokorate loyal demos of the Ephesians, and to the loyal boule of the Ephesians, and to the loyal gerousia of the Ephesians, and to the six tribes of the Ephesians, and to the annual ephebes of the Ephesians, and to the theologoi, and to the hymnodoi, and to the neopoioi, and to the beadles, and to the future paides of the Ephesians, and to the paidonomoi, nine type-statues of the goddess, one of gold, the remaining silver, and twenty silver images, and 20,000 denarii, on the condition that the silver image of our lord Emperor Caesar Nerva Trajan Augustus Germanicus Dacicus, weight of . . . . . pounds, 3 ounces, and a silver image of Plotina Augusta, weight of 3 pounds, to be cared for by Salutaris himself the dedicator, and after the death of Salutaris the aforesaid images to be delivered to the secretary of the Ephesians at the aforesaid weight by his heirs, that these be placed during the assemblies above the block of the boule among the golden Artemis, and the other images. A golden Artemis, weight of 3 pounds, and the two silver stags about her and the rest gold gilded, weight of 2 pounds, 10 ounces, 5 grammes, and a silver image of the revered Senate, weight of 4 pounds, 2 ounces, and a silver image of the loyal and solemn boule of the Ephesians, weight of 4 pounds, 9 grammes, these same things dedicated to Artemis, and to the loyal boule of the Ephesians. Equally a silver Artemis the Torch-bearer, weight of 7 pounds, and a silver image of the demos of the Romans, weight of . . . . . pounds, and a silver image of the loyal gerousia, weight of . . . . . pounds, these same things dedicated to Artemis, and to the gerousia of the Ephesians. (168) Equally another silver Artemis the Torch-bearer, similar to the one in the exedra of the ephebes, weight of 7 pounds, 5 ounces, . . . . . grammes, and a silver image of the equestrian order, weight of 3 pounds, ½ ounce, 3 grammes, and another silver image of the ephebeia, weight of . . . . . pounds, these same things dedicated to Artemis and to the annual ephebes of each year. Equally another silver Artemis the Torch-bearer, holding a libation bowl, weight of . . . . . pounds, . . . . . ounces, . . . . . grammes, and a silver image of deified Augustus, weight of . . . . . pounds, . . . . . ounces, . . . . . grammes, and a silver image of the tribe Sebaste, weight of . . . . . pounds, these same things dedicated to Artemis and to whosoever shall be citizens of tribe Sebaste. Equally another silver Artemis [ ] weight of . . . . . pounds, and a silver image of the loyal demos of the Ephesians, weight of . . . . . pounds, and a silver image of the tribe of the Ephesians, weight of . . . . . pounds, these same things dedicated to Artemis and to whosoever shall be citizens of the tribe of the Ephesians. (182) Equally another silver Artemis [ ] in hand, weight of . . . . . pounds, 9 ounces, and a silver image [of Androklos?] weight of . . . . . pounds, and a silver image of the tribe of the Karenaioi, weight of . . . . . pounds, . . . . . ounces, 3 grammes, these same things dedicated to Artemis and to whosoever shall be citizens of the tribe of the Karenaioi. Equally another silver Artemis the Torch-bearer [ . . . . . . . . . ], weight of . . . . . pounds, and a silver image of Lysimachos, weight of . . . . . pounds, 3 grammes, and a silver image of the tribe of the Teioi, weight of . . . . . pounds, these same things dedicated to Artemis, and to whosoever shall be citizens of the tribe of the Teioi. Equally another silver Artemis having the t[ . . . . . ] , weight of . . . . . pounds, 3 ounces, ½ gramme, and a silver image of Euonumos, weight of . . . . . pounds, and a silver image of the tribe of the Euonumoi, weight of 3 pounds, ½ ounce, . . . . . grammes, these same things dedicated to Artemis, and to whosoever shall be citizens of the tribe of the Euonumoi. [Equally another silver Artemis carrying a torch . . . Ka]stalia weight of . . . . . pounds, . . . . . ounces, and a silver image of Pion, weight of . . . . . pounds, and a silver image of the tribe of the Bembinaioi, weight of . . . . . pounds, these same things dedicated to Artemis, and to whosoever shall be the citizens of the tribe of the Bembinaioi. (198) The aforementioned weight of the nine type-statues of the goddess, and of the twenty images to be entrusted to Eumenes, the son of Eumenes, the grandson of Theophilos, who is also a general of the city of the Ephesians, through the weight master Hermias, sacred slave of Artemis, receiving them Mousaios, sacred slave of Artemis, custodian of things deposited. The aforementioned type-statues should be placed during every regular assembly, and during the new moon’s sacrifice of the archieratic year in the theatre by the fitting people on the nine inscribed bases in three groups over the blocks set out as the dedication on the bases and the dedication in the bequest for the boule, the gerousia, the ephebeia, and (each) tribe. After the assemblies have been dismissed, the type-statues and the images should be carried back to the sanctuary of Artemis and should be handed over by the guards, two of the neopoioi and a beadle attending, to Mousaios, sacred slave of Artemis, custodian of the things deposited, the ephebes receiving and escorting from the Magnesian Gate into the theatre, and from the theatre right to the Koressian Gate with all due dignity. In like manner (let it) be during all athletic contests, and if any other days are determined by the boule and demos. Nor let it be possible for anyone to make changes in the administration either of the type-statues of the goddess, or the images with a view toward changing the names or melting down, or in any other way to do evil, since the one who does any of these things, let him be liable for sacrilege and impiety, and none the less let the same weight be shown in the aforementioned type-statues and images, 111 pounds, having the prosecution about these things by necessity [half-line missing]. (220) Of the 20,000 denarii dedicated by Salutaris, Salutaris will pay the interest at 9 per cent every year, amounting to 1,800 denarii, from which he will give to the secretary of the boule 450 denarii, that he carry out a distribution to the members of the boule in the sanctuary in the pronaos on the birthday of the greatest goddess Artemis, which is on the sixth of Thargelion, the distribution being already on the fifth, one denarius being given to each of those present, but the one in charge of the distribution not having the right to give to anyone absent, since (if he does) let him pay to the boule, on behalf of each person not there who has received something, a fine of … denarii. But if the exchange rate should be greater, so that he can distribute to more men, it is possible [ ] Equally he will give to the secretary of the council of the gerousia every year from the aforementioned interest 382 denarii 9 asses, that he should complete a lottery on the birthday of the goddess for the regular members of the council, to 309 men at a rate of one denarius apiece. If the existing rate of exchange should be greater, so that he can distribute to more men, he will allot more portions, each of those winning the lottery taking at a rate of one denarius. And let be given to the neokoroi in the house of Salutaris the dedicator, for distribution . . . . denarii, and to the farmer asiarchs who have registered, . . . . denarii for a lottery at a rate of eleven denarii, with which they will buy the things for sacrifice, the lottery being on the fifth, the secretary of the gerousia not having the right to halt the distribution or registration after the death of Salutaris, since (if he does) let him pay the fine determined in the bequest. Equally from the aforementioned interest he will give every year to the six phylarchs up to 125 denarii apiece, that they should complete a lottery of the aforementioned dedication of the goddess for 250 named individuals from each tribe, those taking part in the lottery getting 9 asses each. If the current rate of exchange should be greater, it is possible for other citizens to be allotted by the phylarchs. (253) Equally he will give from the aforementioned interest every year 126 denarii to the ephebarchos, that he may carry out a lottery of the annual ephebes, on the birthday of Artemis, to 250 named individuals, those winning the lottery taking up to 9 asses, and let the ephebarchos apart from these take one denarius. Equally he will give from the aforementioned interest to the high priest of Asia of the common temple of Asia in Ephesos 24 denarii and 13½ asses every year, that from these on the birthday of the goddess he complete a lottery of the theologoi in the sanctuary of Artemis, each of those who have registered with him, and winning the lottery taking at a rate of 2 denarii 13½ asses, the registration being on the fifth. Equally he will give from the aforementioned interest each year to the priestess of Artemis 18 denarii on behalf of the hymnodoi of the goddess for distribution on the birthday of Artemis. Equally he will give from the aforementioned interest at each regular assembly to two neopoioi and to a beadle 4½ asses, to carry the type-statues of the goddess and the images, from the pronaos into the theatre, and to carry them back from the theatre into the pronaos on the same day along with the guards. Equally he will give from the aforementioned interest each year 15 denarii 13½ asses to the paidonomoi, that on the birthday of the goddess they may complete a lottery of all the paides to 49 named individuals, those winning the lottery taking on that same day in the sanctuary of Artemis 4½ asses apiece, and apart from these the paidonomoi taking 9 asses apiece. Equally he will give from the aforementioned interest each year to the one who does the cleanings [ ] remaining 30 denarii, so as to clean on each occasion, when the type-statues of the goddess are carried back to the sanctuary, before they deposit them in the pronaos of Artemis. If anyone else buys this estate in accordance with [ the donor’s] own purpose, let the purchaser give regularly the aforementioned 1,800 denarii, and it shall not be permitted to pay any smaller amount contrary to the bequest [ ] but making it secure. (289) But if anyone buys this, and wishes to pay out more quickly the sum total of the dedication, it will be permitted for him to hand it over to the one obligated to accept it, as follows: to the treasurer of the boule the 5,000 denarii capital sum for the things dedicated to the boule. (293) Equally to the treasurer of the gerousia the 4,450 denarii sum for the things dedicated to the gerousia, equally to the theologoi and the hymnodoi the 255 denarii sum for the dedication, equally to the secretary of the demos the remaining 10,275 denarii sum for the dedication of the distributions to the citizens by lot among ephebes and neopoioi and beadles and for the cleanings: in order that they should lend these same (capital totals) on good security at 12 asses interest, and that the arrangements specified in the bequest, as has been described above, may be executed without delay. If, before he hands over the 20,000 denarii, or before he makes the arrangements that the interest on the sum be paid regularly from the revenue of his estates, Salutaris should die, let his heirs be liable for the discharge of the dedicated 20,000 denarii, and for the interest accruing up to the moment of the discharge, and let them be subject to the conditions of collection according to the sacred customs of the goddess and the regulations relating to loans deposited among the elders. Salutaris, in order to begin his munificence in the current year, promised to give 1,800 denarii for the aforementioned distributions and lotteries on the birthday of the goddess. Let it not be permitted to anyone, either archon, or advocate, or private citizen, to try to alter or change anything, or to make different arrangements for the administration, or to transfer by decree any of the dedicated type-statues or the silver, or its revenue, or to divert it to any other source of revenue or to any other expense, or to do any other thing against the things written above and ordered, since the thing against these things will be invalid. Whoever tries to do anything contrary to the bequest, or to the articles decreed and ratified about the bequest by the boule and the demos, let him pay toward the further adornment of the greatest goddess Artemis 25,000 denarii, and into the fiscus of the emperor another 25,000 denarii. (326) The aforementioned bequest should be valid for all time, just as Aquillius Proculus the benefactor and proconsul, and Afranius Flavianus, the legatus pro praetore, through letters about this bequest have confirmed and determined the aforementioned fine. Caius Vibius Salutaris, the son of Caius, from the tribe Oufentina, proposed the bequest, and dedicated the aforementioned things. (333) In the prytany of Tib. Cl. Antipater Iulianus, the month of Poseideon. Aquillius Proculus, vir clarissimus, to the archons of the Ephesians, to the boule, to the demos, greetings. Knowing that Vibius Salutaris was an excellent citizen in all other respects and that he had previously furnished numerous and extraordinary examples of his munificence, I held him among my most intimate friends, as was proper. And now, since he has decided to adorn the city magnificently with the greatest and most remarkable gifts for the honor of the most manifest and greatest goddess Artemis, and of the house of the emperors, and of your city, and has dedicated 20,000 denarii to the citizens for distributions and lotteries, I think, for the good things he has already done for you and now announces, you are right to give, in return for his munificence and goodwill, the things you have voted in his honor. I congratulate you for having praised this man, and for having deemed him worthy of just commendation from us, with a view toward there being more who, according to capabilities, are enthusiastic for similar things. As for the money dedicated by him, and the type-statues of the goddess and the images (355) [ ] (356) [ ] (357) [ ] (358) I wish no one now in any way, or under any pretext, to alter, or to change any of the things arranged by him. And if anyone attempts either to rescind or change any of the things ratified by you through this decree, or tries to introduce any such thing, let him be liable for 25,000 denarii toward the further adornment of lady Artemis, and another 25,000 denarii to the most holy fiscus, and every act contrary to the dedication will be nonetheless invalid. May I congratulate him that his piety toward the goddess and the Augusti, and his goodwill toward the city in the theatre now become clear to all. Farewell. (370) In the prytany of Tib. Cl. Antipater lulianus, the month of Poseideon. Afranius Flavianus, legatus pro praetore, to the archons of the Ephesians, to the boule, to the demos, greetings. Even if it has escaped the notice of the majority, how much goodwill and devotion he has for you, it has been demonstrated in many instances that Vibius Salutaris, a most dear friend to us, who is of the most noble rank, and over and above, being of the best character, has shown himself from his attitude toward us a friend to be numbered among our closest and most indispensable. And now that he has made clear to all his extraordinary love, which from the beginning he had toward the city, considering it proper at the same time and fitting to his life and character, to adorn and reverence the religious and public realms of your greatest and most notable city, for the honor and reverence of the most manifest goddess Artemis, and the house of the Emperors, by gifts and by a dedication of money, which things now he has given munificently, I congratulate you about this man, and myself equally, on testifying in reciprocation, and on expressing appreciation, and on rewarding him in your own behalf with suitable commendation. Wherefore I think it is owed to him by you, with a view toward more being equally enthusiastic, if this man should appear to be worthy of recompense according to merit. And it would be especially gratifying and the sweetest of things to me, if, the man whom specially of friends I honor and love, among you should be seen as worthy of recognition and honor. About the bequest of the monies, and the type-statues of the goddess, and the images, how it will be necessary to use them, and what man will have to be assigned for each transaction, I think it is reasonable for the donor to introduce a proposal, and that you so decree it. When the right things (the resolutions) should be ratified by the dedicator himself, and by you yourselves, I wish these things to hold forever in the same terms, without any subrogation, and do not want them to be abrogated, or changed through derogation by anyone, on any pretext. If anyone should attempt in any way either to recommend such a thing, or to introduce a proposal about the changing or transferring of the things ratified now by him and you, I wish this one immediately to pay a fine of 25,000 denarii to the sanctuary of the greatest goddess Artemis, and to the [fiscus of lord Caesar) gero[usia ] another 25,000 denarii, just as Aquillius Proculus, the most honored proconsul previously through the letter which he wrote to you confirmed and set the fine. Farewell. (414) In the prytany of Tib. Cl. Antipater lulianus, the month of Poseideon. It was resolved by the loyal boule. Concerning the things Tib. Cl. Iulianus, the son of Tib. Cl. Alexander, from the tribe Quirina, a patriot, loyal, pure, pious, secretary of the demos for the second time, and the loyal generals of the city have reported. That it may be permitted to the gold-bearers for the goddess to bring into the assemblies and the contests the type-statues and the images dedicated by Caius Vibius Salutaris from the pronaos of Artemis, the neopoioi sharing in the care, the ephebes sharing in receiving them from the Magnesian Gate, and in escorting the procession up to the Koressian Gate. It was resolved by the loyal boule, as written above, Tib. Cl. Proresius Phretorianus, loyal to the emperor, drafted the decree. Marcus Caesellius Marcianus, loyal to the emperor, drafted the decree. Tib. Cl. Iulianus, a patriot, loyal to the emperor, pure, pious, the secretary of the demos for the second time, had it engraved. (431) In the prytany of Tiberius Claudius Antipater lulianus, the month of Poseideon, it was resolved by the loyal boule. Concerning the things which Tib. Cl. Iulianus, the son of Alexander, from the tribe Quirina, a patriot and loyal, pure, pious, secretary of the demos for the second time, and the loyal generals reported: Since the priests and the sacred victors who bear gold for the goddess have promised to carry and carry back the type-statues dedicated by Vibius Salutaris and have asked as place in the theatre the first sector, where the image of Homonoia stands, let it be decreed: that they have the place and sit near the Pietas, wearing white. Let it be decreed by the loyal boule, as has been described above. C. Aufidius Bassus, loyal to the emperor, drafted the decree. L. Munatius Bassus, loyal to the emperor, drafted the decree. Nereus, son of Theophilus, loyal to the emperor, drafted the decree. (447) When Sextus Attius Suburanus for the second time and Marcus Asinius Marcellus were consuls, on the eighth day before the Kalends of March. In the prytany of Tib. Claudius Antipater Iulianus, the month of Anthesterion, on the second and Augustan day, Caius Vibius Salutaris, the son of Caius, from the tribe Oufentina, a lover of Artemis and Caesar, proposes a bequest, according to the preceding decree, about the things he previously dedicated to the greatest goddess Ephesian Artemis, and to the loyal boule of the Ephesians, and to the loyal gerousia of the Ephesians, and to the priests who bear the gold for the goddess Artemis and to the sacred victors on behalf of the city, and to whosoever shall be the paides of the Ephesians, and to the thesmodoi of the common temple of Asia of the Augusti at Ephesos, and to the acrobatai of Artemis, subject to lawsuits and fines, as in the bequest before this was secured: (namely) two silver images gold-gilded, so that together these, with the type-statues of the goddess, add up to the number of 31, and of silver, another 1,500 denarii, that these with the previously dedicated denarii add up to 21,500 denarii. On the condition that a silver image of Athena Pammousos, weight of 7 pounds, ½ ounce, 8 grammes, with the silver plating of its base, dedicated to Artemis and to whosoever shall be the paides of the Ephesians, be placed at every regular assembly above the block where the paides sit. (470) Equally a silver image of Sebaste Homonoia Chrysophoros, weight of 6 pounds, with the silver plating of its base, dedicated to Artemis, and to whosoever the priests who bear the gold and the sacred victors on behalf of the city shall be, be placed at every assembly above the block, where the sacred victors sit. The aforementioned weight of the images and bases was furnished to Eumenes, the son of Eumenes, the grandson of Theophilus, the same man who is also a general of the city of the Ephesians, through the public weigher Hermias, sacred slave of Artemis, while Mousaios, sacred slave of Artemis, the custodian of deposits, was present, and participated in receiving it. Concerning the additionally dedicated 1,500 denarii, Salutaris will pay the interest at a rate of 9 per cent every year, the sum of 135 denarii, from which he will give to the secretary of the boule of the Ephesians 55 denarii, that he may carry out a lottery from the boule members on the fifth day of Thargelion to five named individuals. Those who win the lottery will make a sacrifice to Artemis on the sixth of the month, on the birthday of the goddess, buying [ ] 27½ denarii, and the remaining 27 denarii and 9 asses they will spend in the sanctuary of Artemis for the [21 lines missing] (500b) Equally he will give from the aforementioned interest to the ones who bear the gold and the sacred victors on behalf of the city 6 denarii 13½ asses, that they may complete a lottery . . . . . . (519) Equally he will give from the aforementioned interest to the paidonomoi 15 denarii 13½ asses that they may complete a lottery from all the paides [ ] [ ] (524) on the birthday of the goddess, to 63 named individuals. Those who win the lottery will pray in the temple of Art[emis ] existing according [ ] (528) If any of the winning men or paides either do not make sacrifices, or do not pray in the sanctuary, as has been ordered, let them pay for the further adornment of Artemis 5 denarii. (532) Equally he will give from the aforementioned interest to the thesmodoi for distribution 7 denarii, that they may receive in the temple of Artemis on the birthday of the goddess 9 asses apiece. (536) Equally he will give from the aforementioned interest to the acrobatai of the goddess for distribution 15 denarii, that they may receive on the birthday of the goddess 13½ asses apiece. In order that the type-statues may all remain clean, let it be permitted, that as often as may be approved, they be rubbed with argyromatic earth, in the presence of two neopoioi, and a beadle, by whoever happens to be custodian of deposits, but by no other material to be wiped clean. And the remaining 8 denarii will be given each year to the custodian of the deposits, for the care of the type-statues, and the purchase of argyromatic earth. (550) Salutaris promised to give 135 denarii, to begin his munificence in the current year on the birthday of the goddess. Let two of the neopoioi, and the sacred victors, and a beadle, and guards carry the aforementioned images, and those things previously dedicated in the bequest before this, and all the type-statues of the goddess, from the pronaos at every assembly into the theatre and the gymnastic contests, and if any other days be determined by the boule and the demos, and carry them back into the sanctuary, and deposit them, the ephebes receiving them from the Magnesian Gate, and after the assemblies escorting the procession up to the Koressian Gate, just as in the pre-existing decrees the boule and the demos determined. |
| BIBLIOGRAPHY Abbott, F. F. and Johnson, A. C. (1926). Municipal administration in the Roman Empire. Princeton: Princeton University Press, 387-389. Ameling, W. (1993). “Review of The Sacred Identity of Ephesos. Foundation Myths of a Roman City, by G. M. Rogers”. Historische Zeitschrift 257(3): 724–726. Cole, S. G. (1993). “Review of The Sacred Identity of Ephesos. Foundation Myths of a Roman City, by G. M. Rogers”. American Journal of Archaeology 97: 589-590. Edelmann, B. (2008). “Pompa und Bild im Kaiserkult des römischen Ostens”. In: J. Rüpke, ed., Festrituale in der römischen Kaiserzeit. Tübingen: Mohr Siebeck, 153-167. Franco, C. (1993): “Review of The Sacred Identity of Ephesos, Foundation Myths of a Roman City, by G. M. Rogers”. Athenaeum 81: 683-686. Gebhard, E. R. (1996). “The theater and the city”. In: W. Slater, ed., Roman Theater and Society (E. Togo Salmon Papers I). Ann Arbor: University of Michigan Press, 113-127. Graf, F. (2011). “Ritual restoration and innovation in the Greek cities of the Roman Imperium”. In: A, Chaniotis, ed., Ritual Dynamics in the Ancient Mediterranean. Agency, Emotion, Gender, Representation. Stuttgart: Franz Steiner Verlag, 105-117. Graf, F. (2015). Roman Festivals in the Greek East. From the Early Empire to the Middle Byzantine Era. Cambridge: Cambridge University Press, 41-51. Graham A. (2024). “Nobody is gonna rain on my parade: experiencing Salutaris’s procession as a ritual event”. In: B. Misic and A. Graham, eds., Senses, Cognition, and Ritual Experience in the Roman World. Ancient Religion and Cognition. Cambridge: Cambridge University Press, 118-166. Heberdey, R., Niemann, G. and Wilberg, W. (1912). Forschungen in Ephesos. Band 2. Das Theater in Ephesos. Wien: Alfred Hölder, 127-147; 188-198. Hicks, E. L., Newton, C. T., Hirschfeld, G. and Marshall, F. H. (1874-1916). The Collection of Ancient Greek Inscriptions in the British Museum. Part III, Section II – Ephesos. Oxford: Clarendon Press, no. 481. Kokkinia, C. (2017-2018). “A Roman financier’s version of euergetism: C. Vibius Salutaris and Ephesos”. Τεκμήρια 14: 215-252. Kuhn, A. B. (2014). “The chrysophoria in the Cities of Greece and Asia Minor in the Hellenistic and Roman Periods”. Tyche 29: 51-87. Laum, B. (1914). Stiftungen in der Griechischen und Römischen Antike: Ein Beitrag zur Kulturgeschichte. Leipzig–Berlin: Teubner, no. 74. Marshall, F. H. (1916). The Collection of Ancient Greek Inscriptions in the British Museum. Part IV- Section II. Supplementary and Miscellaneous Inscriptions. Oxford: Clarendon Press, 238-250. Marshall, F. H. (1916). The Collection of Ancient Greek Inscriptions in the British Museum. Oxford: Clarendon Press, 238-250. Masseglia, J. (2012). “Emotions and Archaeological Sources: a methodological introduction”. In: A. Chaniotis, ed., Unveiling Emotions. Sources and Methods for the Study of Emotions in the Greek World. Stuttgart: Franz Steiner Verlag, 131-150. Nawotka, K. D. (1993). “Review of The Sacred Identity of Ephesos. Foundation Myths of a Roman City, by G. M. Rogers”. La Parola del passato 48: 461-463. Ng, D. Y. (2018). “The Salutaris foundation: monumentality through periodic rehearsal”. In: E. Perry and B. Longfellow, eds., Roman Artists, Patrons, and Public Consumption: Familiar Works Reconsidered. Ann Arbor: University of Michigan Press, 63-87. Oliver, J. H. (1954). “The Ruling Power: A Study of the Roman Empire in the Second Century after Christ through the Roman Oration of Aelius Aristides”. Transactions of the American Philosophical Society 43 (4): 871-1003. Oliver, J. H. (1941). The Sacred Gerusia. Baltimore: American School of Classical Studies at Athens, 55-85. Pleket, H. W. and Stroud, R. S., eds., (1994). Supplementum Epigraphicum Graecum. 41, 974. Amsterdam. Portefaix, L. (1993). “Ancient Ephesus: Processions as Media of Religious and Secular Propaganda”. Scripta Instituti Donneriani Aboensis 15: 195–210. Rogers, G. M. (1986). Founding an identity. C. Vibius Salutaris and Ephesos in A.D. 104. Princeton [Thesis dissertation]. Rogers, G. M. (2014). The Sacred Identity of Ephesus. Foundation myths of a City. New York: Routledge Revivals, 152-185 [First published in 1991]. Schulte, C. (1994). “Review of The Sacred Identity of Ephesos. Foundation Myths of a Roman City, by G. M. Rogers”. Klio 76: 518-521. Spawforth, A. J. S. (1992). “Review of The Sacred Identity of Ephesos. Foundation Myths of a Roman City, by G. M. Rogers”. The Classical Review 42(2): 383-384. Stroup, Ch. (2020). The Christians Who Became Jews. Acts of the Apostles and Ethnicity in the Roman City. New Haven: Yale University Press, 70–95. Van Bremen, R. (1993). “Review of The Sacred Identity of Ephesos. Foundation Myths of a Roman City, by G. M. Rogers”. Journal of Roman Studies 83: 245-246. Walbank, M. E. H. (1994). “Review of The Sacred Identity of Ephesos. Foundation Myths of a Roman City, by G. M. Rogers”. Phoenix 48(1): 89-91. Wankel, H. (1979). Inschriften griechischer Städte aus Kleinasien. Band 11.1: Die Inschriften von Ephesos Ia, no. 27, 167-222 (IEph 27 = McCabe Ephesos 115+212-214+153-154+602). Watkins, T. H. (1993). “Review of The Sacred Identity of Ephesos. Foundation Myths of a Roman City, by G. M. Rogers”. The Classical World 86: 369-370. Weiss, C. F. (2012). “Bodies in motion: civic ritual and place-making in Roman Ephesus”. In: D. M. Totten and Lafrenz Samuels, K., ed., Making Roman Places: Past and Present. Portsmouth, Rhode Island: Journal of Roman Archaeology, 50-63. Wood, J. T. (1877). Discoveries at Ephesus: Including the Site and Remains of the Great Temple of Diana. London: Longmans, Green and Co., Appendix VI: Inscriptions from the Great Theatre, no. 1. Woodhead, A. G., ed., (1958). Supplementum Epigraphicum Graecum. 15, 698. Amsterdam. |
Adventus of Valerianus’ Image (Inscription of Termessos Minor)
| TITLE Adventus of Valerianus’ Image (Inscription of Termessos Minor) |
| DATE Mid-3rd century CE (probably shortly after the year 253). |
| TEXT Paris and Holleaux 1886, 227 (see also IGR III, 481 = ILS II,2, 8870). [1] Οὐαλέριον Στατεί- [2] λιον Κᾶστον τὸν [3] κράτιστον σύμμα- [4] χον τῶν Σεβαστῶν [5] πραιπόσιτον βίξιλα- [6] τιώνων. [7] Τερμησσέων τῶν πρὸς [8] Οἰνοάνδοις ἡ βουλὴ [9] καὶ ὁ δῆμος καὶ ἡ γερου- [10] σία τὸν εὐεργέτην προ- [11] νοησάμενον τῆς εἰρή- [12] νης κατὰ θάλασσαν καὶ [13] κατὰ γῆν ἐπιδημήσαν- [14] τα τῇ λαμπρᾷ ἡμῶν πό- [15] λει μετὰ πάσης εὐκοσ- [16] μίας ἡμερῶν ιβ ἀγαγόν- [17] τα δὲ καὶ ἰνπέριον φιλο- [18] τείμως ἐν τῷ λουσωρίῳ [19] τῇ πρὸ εʹ εἰδ(ῶν) νοεμβρίω[ν] ἐν ᾗ [ἡ]- [20] μέρᾳ ἐκομίσθη [ε]ἰκὼν ἱερὰ [21] τοῦ κυρίου ἡμῶν Οὐαλερι- [22] ανοῦ νέου Σεβαστοῦ |
| TRANSLATION |
| BIBLIOGRAPHY Dessau, H. (1974). Inscriptiones Latinae Selectae. Germany: Weidmann. Vol. II. Pars 2, 8870. Domaszewski, A. von. (1903). “Untersuchungen zur Roemischen Kaisergeschichte (Fortsetzung)”. Rheinisches Museum Für Philologie 58: 382–390. Lambertz, M. (1955). s.v. Valerius Statilius, RE 8A1. Paris, P. and Holleaux, M. (1886). “Inscriptions d’Oenoanda”. Bulletin de correspondance hellénique 10: 216-235. Robert, L. (1960). “Recherches épigraphiques”. Revue des Études Anciennes 62 (3-4): 276-361. |
Kaisareia of Gytheion
| TITLE Kaisareia of Gytheion |
| DATE 15 CE |
| TEXT SEG 11, 923 (see also SEG 11, 922). Edition of Oliver 1989, no. 15. [1] [- – – – – – – – – – – – – – – – – – – – – -] ἐπ̣ι̣τ̣ι̣θέτω [- – – – – – – -] [2] [ἐπὶ μὲν τὴν πρώτην θεοῦ Σεβαστοῦ Καίσ]α̣ρος τοῦ πατρός, ἐπὶ δὲ τὴν ἐκ̣ δ[ε]ξ̣ιῶ̣[ν] [3] [δευτέραν Ἰουλίας τῆς Σεβα]στῆς, ἐ̣π̣ὶ̣ δὲ τὴν τρίτην Αὐτοκράτορος Τιβερίου Κα[ίσα]- [4] [ρος τ]οῦ Σεβαστοῦ, τ̣[ὰ]ς̣ εἰκόνας παρεχούσης αὐτῷ τῆς πόλεως. Προτιθέσ[θω] [5] [δὲ κ]αὶ τράπεζα ὑπ’ αὐτοῦ ἐν μέσῳ τῷ θεάτρῳ καὶ θυμιατήριον ἐπικείσθω κα[ὶ] [6] [ἐπι]θυέτωσαν πρὶν εἰσιέναι τὰ ἀκροάματα ὑπὲρ τῇς τῶν ἡγεμόνων σωτηρία[ς] [7] οἵ τε σύνεδροι καὶ αἱ συναρχίαι πᾶσαι. Ἀγέτω δὲ τὴν μὲν πρώτην ἡμέραν θεοῦ Καίσ[α]- [8] ρος θεοῦ υἱοῦ Σεβαστοῦ Σωτῆρος Ἐλευθερίου, τὴν δὲ δευτέραν Αὐτοκράτορος [Τι]- [9] βερίου Καίσαρος Σεβαστοῦ καὶ πατρὸς τῆς πατρίδος, τὴν δὲ τρίτην Ἰουλίας Σεβαστῆ[ς] [10] τῆς τοῦ ἔθνους καὶ πόλεως ἡμῶν Τύχης, τὴν δὲ τετάρτην Γερμανικοῦ Καίσαρος τῆς Ν[ί]- [11] κ̣η̣ς, τὴν δὲ πέμπτην Δρούσου Καίσαρος τῆς Ἀφροδείτης, τὴν δὲ ἕκτην Τίτου Κοϊνκτίο[υ] [12] Φ̣λαμενίνου καὶ ἐπιμελείσθω τῆς τῶν ἀγωνιζομένων εὐκοσμίας. Φερέ{ρε}τω δὲ καὶ πά̣- [13] σ̣ης τῆς μισθώσεως τῶν ἀκροαμάτων <καὶ> τῆς διοικήσεως τῶν ἱερῶν χρημάτων τὸν λόγον τῇ πόλ[ει] [14] μετὰ τὸν ἀγῶνα τῇ πρώτῃ ἐκκλησίᾳ· κἂν εὑρεθῇ νενοσφισμένος ἢ ψευδῶς λογογραφῶν ἐξελε[γ]- [15] χθείς, μηκέτι μηδεμίαν ἀρχὴν ἀρξάτω καὶ ἡ οὐσία αὐτοῦ δημευέσθω. Ὧν δ’ ἄν ποτε δημευθῇ τὰ ὄντα, [16] ταῦτα <τὰ> χρήματα ἱερὰ ἔστω καὶ ἐξ αὐτῶν προσκοσμήματα ὑπὸ τῶν κατ’ ἔτος ἀρχόντων κατασκε[υ]- [17] αζέσθω. Ἐξέστω δὲ τῷ βουλομένῳ Γυθεατῶν παντὶ περὶ τῶν ἱερῶν ἐκδικεῖν χρημάτων ἀθῴῳ ὄ̣[ν]- [18] τι. ᵛ Ἐπεισαγέτω δὲ ὁ ἀ̣γ̣ο̣ρ̣αׅνόμος μετὰ τὸ τὰς τῶν θεῶν καὶ ἡγεμόνων ἡμέρας τελέσαι τῶν θυ- [19] μελικῶν ἀγώνων ἄλ̣λα[ς δύ]ο̣ ἡμέρας τὰ ἀκροάματα, μίαν μὲν εἰς μνήμην Γαΐου Ἰουλίου Εὐρυκλέου[ς] [20] εὐεργέτου τοῦ ἔθνου̣ς καὶ τῆς πόλεως ἡμῶν ἐν πολλοῖς γενομένου, δευτέραν δὲ εἰς τειμὴν Γα [21] ΐου Ἰουλίου Λάκωνος κηδεμόνος τῆς τοῦ ἔθνους καὶ τῆς πόλεως ἡμῶν φυλακῆς καὶ σωτηρία[ς] [22] ὄντος. Ἀγέτω δὲ τοὺς ἀγῶνας ἀπὸ τῆς θεοῦ ἐν αἷς ἂν ᾖ δυνατὸν ἡμέραις αὐτῶι · ὅταν δὲ τῆς ἀρχῆς̣ [23] ἐξίῃ, παραδιδότω τῷ ἀντιτυνχάνοντι ἀγορανόμωι διὰ γραφῆς δημοσίας τὰ εἰς τοὺς ἀγῶνας χρη[στή]- [24] ρ̣ια πάντα καὶ λαμβανέτω{ι} χειρόγραφον παρὰ τοῦ παραλαβόντος ἡ πόλις. Ὅταν ὁ ἀγορανόμος τοὺ[ς] [25] [ἀγῶ]νας ἄγῃ τοὺς θυμελικούς, πομπὴν στελλέτω ἐκ τοῦ ἱεροῦ τοῦ Ἀσκληπιοῦ καὶ τῆς Ὑγιεία[ς], [26] πομπευόντων τῶν τε ἐφήβων καὶ τῶν νέων πάντων καὶ τῶν ἄλλων πολειτῶν ἐστεμμένων δάφν[ης] [27] στεφάνοις καὶ λευκὰ ἀμπεχομέν<ω>ν. Συμπομπευέτωσαν δὲ καὶ αἱ ἱεραὶ κόραι καὶ αἱ γυναῖκες ἐν [28] [τ]αῖς ἱεραῖς ἐσθῆσιν. Ὅταν δὲ ἐπὶ τὸ Καισάρηον ἡ πομπὴ παραγένηται, θυέτωσαν οἱ ἔφοροι ταῦ- [29] [ρ]ο̣ν ὑπὲρ τῆς τῶν ἡγεμόνων καὶ θεῶν σωτηρίας καὶ ἀῖδίου τῆς ἡγεμονίας αὐτῶν διαμονῆς κα[ὶ] [30] [θ]ύσαντες ἐπανανκασάτωσαν τά τε φιδείτια καὶ τὰς συναρχίας ἐν ἀγορᾷ θυσιάσαι. Εἰ δὲ ἢ μὴ τε- [31] [λ]έσουσιν τὴν πομπὴν ἢ μὴ θύσουσιν ἢ θύσαντες μὴ ἐπανανκάσουσι θυσιάζειν ἐν ἀγορᾷ τὰ [32] [φ]ιδείτια καὶ τὰς συναρχίας, ἐκτεισάτωσαν ἱερὰς τοῖς θεοῖς δραχμὰς δισχιλίας. Ἐξέστω δὲ τῶι [33] βουλομένῳ Γυθεατῶν κατηγορεῖν αὐτῶν. ᵛ Οἱ ἔφοροι οἱ ἐπὶ Χαίρωνος στρατηγοῦ καὶ ἱερέως θε- [34] οῦ Σεβαστοῦ Καίσαρος οἱ περὶ Τερέντιον Βιάδαν ἐγδότωσαν τρεῖς γραπτὰς εἰκόνας τοῦ θε- [35] οῦ Σεβαστοῦ καὶ Ἰουλίας τῆς Σεβαστῆς καὶ Τιβερίου Καίσαρος τοῦ Σεβαστοῦ καὶ τὰ διὰ θέατρον [36] ἴκρια τῷ χορῷ καὶ θύρας μιμικὰς τέσσερας καὶ τῇ συνφωνίᾳ ὑποπόδια. Στησάτωσαν δὲ καὶ στή- [37] λην̣ λιθίνην χαράξαντες εἰς αὐτὴν τὸν ἱερὸν νόμον καὶ εἰς τὰ δημόσια δὲ γραμματοφυλάκια θέτω- [38] σαν ἀ̣ν̣τ̣ί̣γ̣ραφον τοῦ ἱεροῦ νόμου, ἵνα καὶ ἐν δημοσίωι καὶ ἐν ὑπαίθρῳ καὶ πᾶσιν ἐν φανερῷ κείμενος ὁ νό- [39] μος [διηνε]κ̣ῆ τὴν τοῦ δήμου τοῦ Γυθεατῶν εὐχαριστίαν εἰς {σ} τοὺς ἡγεμόνας παρέχῃ πᾶσιν ἀνθρώ- [40] ποι̣ς̣. Εἰ δὲ ἢ μὴ ἐνχαράξουσι τοῦτον τὸν νόμον, ἢ μὴ ἀναθήσουσιν τὴν στήλην πρὸ τοῦ ναοῦ ἢ μὴ γρά- [41] [ψουσι τὸ ἀντίγραφον – -]. |
| TRANSLATION Calandra and Gorrini 2008, 3-4. …the agoranomos shall put on the first base [the image] of the divine Augustus Caesar the father, on the second to his right that of Julia Augusta, on the third that of Augustus Tiberius Caesar, the city furnishing him [to the magistrate] with the images. He shall also set a table in the middle of the theatre and a censer in front of it and [the agoranomos] shall allow that the synedria and all the public magistracies make sacrifices for the salvation of the rulers before the spectacles begin. [The agoranomos] will celebrate the first day in honour of the divine Caesar Augustus Saviour Liberator son of the god [Iulius], the second day in honour of the emperor and father of the country Tiberius Caesar Augustus, the third one in honour of Julia Augusta, Tyche of the people and of our city, the fourth day in honour of the Victory of Germanicus Caesar, the fifth day in honour of Aphrodite of Drusus Caesar, the sixth in honour of Titus Quintius Flamininus, and he shall ensure the good behaviour of the participants. In the first assembly after the festival [the agoranomos] shall present to the city the account of the whole payment of the performances and the financial administration of the sacred monies. If it will be found that he has speculated or if he will be accused of having kept the accounts in a fraudulent way, after having been proved guilty it will be enacted that he will be not able to hold in the future any office, and his patrimony will become of public ownership. The goods among those which have been made public, these goods will indeed be considered sacred and from these the archons in charge will provide to prepare further embellishments. It shall be permitted to whoever wants among the inhabitants of Gythium to bring a trial with no penalty about the employment of the sacred funds. The agoranomos, after the days of the theatrical performances in honour of the gods and the rulers have finished, shall hold for another two days theatrical spectacles, the first day in memory of C. Iulius Eurykles, who has been on many occasions a benefactor of the people and of our city, the second day in honour of C. Iulius Lakon, who is responsible for the security and the safety of the people and of our city. And he shall celebrate festivities in those days in which it will be possible for him after the day of the goddess. And, when he leaves office, he shall submit for public act to the agoranomos in charge all the things necessary for the spectacles and the city shall take a copy from him who receives them. When the agoranomos starts the theatrical festivities, let him set of a procession from the temple of Asclepius and Hygeia, being part of the procession the ephebes and all the young people and the other citizens crowned with laurel and dressed in white clothes. Also the sacred young girls and the women in the sacred dresses will take part in the procession. When the procession has reached the Caesaraeum, the ephors shall sacrifice a bull for the salvation of the rulers and the gods, and for the eternal endurance of their kingdom, and after having sacrificed they shall invite all the members of the phideitia and the public magistracies to sacrifice in the agora. If, instead, they shall not conclude the procession or they shall not sacrifice or, having sacrificed, they shall not force to sacrifice in the agora the members of the phideitia and the public magistracies, they shall pay two thousand drachmas to consecrate to the gods. It will be allowed to accuse them to whoever of the inhabitants of Gythium wants it. The ephors presided by Terentius Biadas at the time of Chairon strategus and priest of Caesar Augustus shall provide three painted images of the god Augustus and of Julia Augusta and of Augustus Tiberius Cesar, the provisional structures in the orchestra for the theatre and four stage doors and the stools for the musicians. They shall erect a stone stele after having written on it the sacred law and they shall deposit a copy of the sacred law in the public archives so that in public and under the sky and in a clear way the law will show the perpetual gratitude of the people of Gythion towards the rulers in front of all mankind. But, if they won’t engrave this law, or they won’t erect the stele in front of the temple or they won’t write the copy… |
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Return of Temple Property (P.Oxy. 12.1449)
| TITLE Return of Temple Property (P.Oxy. 12.1449) |
| DATE 213-217 CE |
| TEXT P.Oxy. 12.1449; Sel. Pap. II 405. 1,Fr1+2 [1] π[α]ρὰ Αὐρ(ηλίων) Ζωίλ(ου) Ἀπολλωνίου μητ(ρὸς) Αὐρ(ηλίας) Ἀχι̣[λλίδ(ος) καὶ – ca.14 – μη]τ(ρὸς) Αὐρ(ηλίας) Τααφύγχ(ιος) ἀμφοτέρων [ ̣ ̣ ̣ ̣ ̣ ̣ ̣ ̣] καὶ τῶν σὺν αὐτ(οῖς) ἱερέων Δ[ιὸς καὶ Ἥρας καὶ Ἀταργάτιδ(ος)] [2] καὶ Κόρης καὶ Διονύσου καὶ Ἀπόλλων[ο]ς [καὶ Νεωτέρας καὶ τῶν συννάων θε]ῶν καὶ κωμαστῶν προ[τομῶν τοῦ] κυ̣ρ̣ί̣[ο]υ Σεβαστοῦ καὶ Νίκης [αὐτοῦ προαγούσης καὶ] [3] Ἰουλίας Δόμνας Σεβαστῆς καὶ τοῦ θεο[ῦ πατρὸς α̣ὐ̣τ̣ο̣ῦ̣ Σεουήρου ̣ ̣ ̣ ̣ ̣ ̣ ̣]νων αὐτῶν ἱερῶν τῶ[ν ὄντων] ἐν τῇ μητροπόλ(ει) ἐπὶ μὲν το̣[ῦ Διονύσου ἐπʼ ἀμφόδ(ου)] [4] Δρόμ(ου) Θοήριδ(ος), τοῦ δὲ ἑτέρου Ἀπόλλωνος ̣[- ca.21 – θεοῦ μεγ]άλου Ἀγαθοῦ Δαίμ(ονος) καὶ Νεωτ(έρας) [ἐν τοῖς ἀπ]ὸ̣ νότου τῆς π[ό]λεως ἐπʼ ἀ[πη]λ̣(ιώτην) [μέρεσιν ἐπʼ ἀμφόδ(ου) ̣ ̣ ̣ ̣( ),] [5] καὶ ἐν τοῖς ἀπὸ νότου ἐπὶ λίβα μέρεσι τῆ[ς πόλ(εως) ἐπʼ ἀμφόδ(ου) ̣ ̣ ̣ ̣( ) Νεωτ(έρας) (?), καὶ ἐπʼ ἀμφόδ(ου)] Πλατ(είας) ἐκ νότ(ου) τοῦ Δημητρ(είου(?)) Διὸς καὶ Ἥ[ρας κ]α̣ὶ̣ Ἀ̣τ̣α̣ργάτ[ιδ]ο̣ς̣ Βεθεννύν[ιδ(ος) καὶ Κόρης, καὶ ἐπʼ ἀμ-] [6] φ[ό]δ(ου) Δ̣ρ̣όμ(ου) Γυμνα(σίου) Διὸς καὶ Ἥρας καὶ Ἀταργάτ[ιδ(ος) Βεθεννύνιδ(ος) καὶ Κόρης, καὶ ἐπʼ ἀμφόδ(ου) Ἱ]ππέων Παρεμβολ(ῆς) Πα̣τ̣ε̣μὶτ λα̣[ύρα]ς̣ [Δι]ὸς καὶ Ἥρας καὶ Ἀταργάτιδ(ος) κ[αὶ Κόρης (?), καὶ ἐν ̣ ̣ ̣ ̣ ̣ ̣] [7] τοῦ Κυνοπολ(ίτου) Διὸς καὶ Ἥρας. γρα(φὴ) ἀναθημάτ(ων) [τοῦ κ[ ̣] (ἔτους) Μάρκου Αὐρηλίου Σεουήρο]υ Ἀντωνίνου Παρθικοῦ Μεγίστου Βρεταννικοῦ Μεγίστου Γερμανικοῦ Μεγίστο[υ Εὐσεβοῦς Σεβαστοῦ.] [8] ἔστι δέ· τῶν μὲν ἐν τῷ τῆς Νεωτ(έρας) ἱερ[ῷ, εἰκονίδιον τοῦ κυρίου ἡμῶ]ν Αὐτοκράτορος Μάρκου Αὐρηλί[ο]υ Σεουήρου Ἀντωνίνου Εὐτυχοῦς [Εὐσεβοῦς Σεβαστοῦ] [9] καὶ Ἰουλίας Δόμνας τῆς κυρίας Σεβαστῆς [καὶ τοῦ θεοῦ πατρὸς αὐτοῦ Σεουήρου, ἐπι]κειμέ[ν]ων ἐπί τινων ἀναθημάτ(ων) τα ὀνομάτ(ων) τῶν ἀναθ̣[έντ(ων) – ca.10 – ἐπὶ] [10] γὰρ ἄλλων μὴ γεινώσκειν ἡμειν τοὺ̣ς̣ [ἀναθέντας διὰ τὸ τὰ ἀναθήματ(α) ἀπὸ ἀρχαί]ων χρόνων ἐν τῷ ἰερῷ εἶναι, ξόανον Δήμητρος θ[εᾶς μεγίστ(ης), οὗ ἡ προτομ(ὴ)] [11] Παρίνη, τὰ δὲ ἄλλα μὲρη τοῦ σώματ(ος) ξ[ύλινα, – ca.33 -]ω̣ν̣ι̣ειου̣ ̣[ ̣ ̣] ̣ω̣ [ ̣ ̣]μ̣[ ̣ ̣] ἡμεῖν οὐκ ἐπεδείχθ(η). καὶ ἐπὶ [ ̣ ̣ ̣ ̣ ̣ ̣ ̣ ̣ τῶν ἐκ τῆς] [12] ἄνωθ(εν) συνηθ(είας) κατʼ εὐχ(ὴν) καὶ εὐσέβ(ειαν) ἀνιερωθέντ(ων), [- ca.26 – ἀ]νατεθ(ε ) ὑπὸ Φ̣ρ[α(?)]γ̣έν̣[ο(?)]υ̣ς̣ Ὡ[ρί]ωνος, (hand 2) ξό[α]νον Νεωτ(έρας) χα(λκοῦν) μεικ(ρόν), δακτύλ(ιοι) ε [ἀνατεθ(έντες) ὑπὸ ̣ ̣ ̣ ̣ ̣ ̣ ̣ ̣] [13] Διδύμ(ου), στολὴ καλλαΐνη ἀνατεθ(εῖσα) ὑπὸ τ(ῆς) μητ(ρὸς) Ἀν̣[- ca.26 – ἀ]νατεθ(ε ) ὑπὸ Κάστορος Ἀσκληπ(ιάδου), [βε(?)]λ̣έ̣νκωτο[ς(?)]μεικ(ρὸς) ἐφ̣ʼ οὗ ξόανον τῆς Νεωτ(έρας) ἀποθ ̣[- ca.17 -] [14] λ̣ιθ(ιν) εὐτόμου λίθ(ου), π̣η̣δάλ(ιον) τῆς [Νεωτ(έρας) (?), ξόανον – ca.20 – ο]ὗ̣ ἡ προτομ(ὴ) Π[α]ρίνη, τὰ δὲ περίαπτ[α ἐπί]πλαστ̣(α), Τ̣υφών̣ τινων μερῶν κα[- ca.17 -] [15] κατὰ μέ(σον) κεκολ(λημεν) καὶ τὰ ἐν γλωσσ[οκόμῳ – ca.16 – λύχνοι χρ(υσοῖ) μικ(ροὶ) μ]εστ(οὶ) θεί[ο(υ)] β ἀν[ατε]θ(έντες) ὑπὸ Σαρα[π(ίωνος)] Σαραπ(ίωνος), ἄλ̣(λος) λ[ύχ(νος)] χρ(υσοῦς) [μ]εικ μεστ(ὸς(?)) θείο(υ) ἀνατεθ(εὶς) ὑπὸ Σαραε̣(ῦτος) Ἀχ̣[ιλλ]( )[, ἄλ(λος) λύχ(νος) χρ(υσοῦς) μικ(ρὸς) μεστ(ὸς) θεῖο(ς)] [16] ἀνατεθ(εὶς) ὑπὸ Πτολεμαΐδος γυναι[κὸς – ca.26 – ὧν ὁ στα]θμ(ὸς) δι(ὰ) τῶν κατὰ χρόνο(ν) γρα(φῶν) [δη]λοῦτ(αι), πε̣[ριδέξι]α̣ παιδικ(ὰ) ι καὶ παιδικ(ὸς(?)) δακτύλ(ιος) α, ἐπὶ [τὸ α(ὐτὸ) χρ(υσοῦ) (τετάρτων), – ca.10 -] [17] μύστ(ρα) χρ(υσᾶ) β, γρ[α]φ̣ε̣[ῖο(ν)] χρ(υσοῦν) μεικ(ρὸν) α, ορα [- ca.33 – μ]εικ α, πάντ(α) ἐπὶ τὸ α[ὐτὸ] χρ(υσοῦ) [(τετάρτων(?)) – ca.9 – -ca.?-] ̣χ̣ρ̣(υς ) εὐτο(μο) ἀργυροπ(οιητο) α (τετάρτων) β, γραφεῖα ἀργ(υρᾶ) [- ca.17 -] [18] ψέλιο(ν) ἀργ(υροῦν) παιδι[κ(όν), ̣ ̣] ̣ ̣ ̣ [- ca.34 – περ]ιδέξ(ια) ἀργ(υρᾶ) β, μηνίσκ(ιον) [- ca.11 – ἀ]ρ̣γ(υρ ), πάντ(α) ὁλκ(ῆς) (δραχμῶν) η (τριωβόλου), στρανγ(αλὶς) ἀργ(υρᾶ) ο[- ca.17 -] [19] χ̣[ρ(υσ )] σ̣ὺν πρ(οσ)κυνη[τηρίῳ (?) – ca. 38 -] ̣ ̣ [ὁ]λ̣κ̣(ῆς) (δραχμῶν) δ (τριωβόλου), ὀσυπτρον ἀργ(υροῦν) π[αιδικ(όν), ̣ ̣ ̣ ̣ ̣] ἀ̣ρ̣γ̣(υρ) μ̣ε̣ι̣κ̣ϛ, λαμπάδ(ες) ἀργ(υραῖ) κ̣αλα̣ὶ̣ Β̣ουβα̣σ̣[τ – ca.16 -] [20] [πάν]τ̣(α(?)) ἐπὶ τὸ α(ὐτὸ) ὁλ(κῆς) (δραχμῶν) [- ca.40 – στα]θμὸν [ἔ]χοντα μεστ(ὰ) κη̣[- ca.10 -] ̣ ̣ο̣ν̣ χυτ(ὸν) λίθ(ινον) ἓν κεκολλημ(ένον), καὶ ἕτε̣ρ̣ο̣[ν – ca.16 -] [21] [ ̣ ̣ ̣ψ]ε̣λίου κατ̣[ὰ – ca.44 -] ̣ ̣[ ̣]ις σάκκου χρ(υσ ) κ̣[- ca.10 -] ̣ο̣ν ἄ̣σ̣η(μον) καὶ ἐπάνω κονχυλον καὶ [ ̣ ̣ ̣ ̣ ̣ ̣ ̣ ̣ κάτοπτρον] [22] [χ]α̣λ̣κ̣(οῦν) νεωτερ[ικ(ὸν) – ca.48 -] β, λαμπ(ὰς) ἀργ(υρᾶ) μεστ(ὴ) [- ca.10 -] ̣ ̣ ̣( ) ἀργ(υρ ) μεικ(ρ) περικεχρυσωμ(εν) α[- ca.17 -] [23] ἀργ(υρ ) β, τράπ̣[εζα – ca.41 -]α πάντ(α) μεστ(ὰ) θεῖα̣ μει[κ] σὺν [ ̣ ̣ ̣ ̣ ̣ ̣] ̣ο̣μ̣ῳ, ἄλ(λη) στρανγ(αλὶς) χρ(υσᾶ) κεκολλημ(ένη), ορα[- ca.17 -] [24] ε̣ὐ̣κολλητ( ) χυτ( ) [λιθ(ιν) – ca.41 -] ̣ ̣[ο]ν κεκο[λ]λημ(ένον) χυτ(ὸν) λίθ(ινον) [- ca.10 -] ̣ ̣ ̣ ̣ς σὺν κρίκ(οις) χρ(υσοῖς) β, Ἁρποκρά[της – ca.14 -] [25] χ̣ρ̣(υσ ) μεικ(ρ) μεστ( ) θ̣[ει – ca.42 -] π̣ειν̣ωτ̣ [ ̣ ̣ ̣ ̣, ἄλ(λο)] π̣εινωτ̣ [ ̣ ̣ ̣ πι]ν̣ῶ̣ν συ[μ]μίκτ(ων) ἀριθμῷ νβ ἔχον κατ̣[ὰ μέσον (?)- ca.12 -] [26] μηνίσκ(ιον) χρ(υσοῦν), τρ̣[- ca.44 -] μ̣ε̣ι̣κ̣ α̣[ ̣ ̣ ̣ ̣ ̣ ̣]υ̣ρα ζ̣, [- ca.50 -] [27] ἕτ̣ε̣ρα̣ μη̣ν̣ί̣σ̣[κ(ια) – ca.57 -]μ̣( ) [- ca.51 -] [28] μεικ(ρ) α̣, ἀλ(λ) κ̣ε̣ι̣[ -ca.?-] [29] χα(λκ) ν̣ ἀριθμ[ῷ -ca.?-] [30] μύστ(ρα) χα(λκᾶ) δ μεικ(ρὰ) ̣[ -ca.?- ] [31] [ἀ]μφοτ(ερ ) μ[εσ]τ̣( ) [ -ca.?- ] 1,Fr3 [32] [ -ca.?- ] πα̣λ̣λ̣[ίολ(ον) (?) -ca.?- ] [33] [ -ca.?- Ἀφρο]δ̣είτ(η(?)) χρυσ(ᾶ) [34] [ -ca.?- ]γ̣μένη [35] [ -ca.?- λύ]χ̣νος μεστὸ(ς) [36] [ -ca.?- ]ν̣, λὺχ(νος) χα(λκοῦς) [37] [ -ca.?- ἀ]νατεθὲν [38] [-ca.?- ] ἄλ(λος) λύχνος [39] [ -ca.?- ]ο̣ν παλλίολ(ον) 2,Fr4 [40] τοῦ κυρίου ἡμῶν Αὐτοκράτορος Μάρκου Αὐρηλίου Σεουήρου Ἀν[τωνίνου Εὐτυχοῦς Εὐσεβοῦς Σεβαστοῦ καὶ τοῦ θεοῦ πατρὸς αὐτοῦ] [41] Σεουήρου καὶ Ἰουλίας Δόμνας τῆς κυρίας Σεβαστῆς, κλείνη ξ̣[υλ(ίνη) – ca.57 -] [42] τοῦ Κυνοπ(ολίτου) ἰκονείδιον τοῦ κυρίου ἡμῶν Αὐτοκράτορος Μάρκου [Αὐρηλίου Σεουήρου Ἀντωνίνου Εὐτυχοῦς Εὐσεβοῦς Σεβαστοῦ καὶ τοῦ θεοῦ] [43] πατρὸς αὐτοῦ Σεουήρου καὶ Ἰουλίας Δόμνας τῆς κυρίας Σεβαστῆ[ς – ca.59 -] [44] λαμπ(ὰς(?)) σὺν ζῳδίῳ Κόρης ἀργυρῷ ἀσήμ(ου) ὁλκ(ῆς) λί(τρας) α ἔσωθ(εν) ξυλ(ίνη), ἔχου[σα – ca.46 – ἀνατεθ(εῖσα) ὑπὸ τῆς] [45] μητ(ρὸς) Διονυσίας Δείου ἀπʼ Ὀξυ(ρύγχων) πόλ(εως) ἀκολούθ(ως) οἷς συνεχωρήθ(η) ὑπὸ Αὐρ[(ηλίου) – ca.59 -] [46] θεου, καὶ Ἰαχχάριον μεικ(ρὸν) ἀπὸ ξενικ(οῦ) λίθ(ου) ἀνατεθ(ὲν) ὑπὸ Ἀδρομάχ(ου) [-ca.60-] [47] β̣ω̣μὸς χα(λκοῦς) ἀνατεθ(εὶς) ὑπὸ Ζμαράγδ(ου) ἀπελευθ(έρου) Ἀπολλω(νίου) Σαραπ(ίωνος) ἀκ[ολούθ(ως) οἷς συνεχωρήθη ὑπὸ – ca.39 -] [48] καὶ ὁμοί(ως) πρ(οσ)εγένετ(ο) τῷ α (ἔτει) λαμπ(ὰς) χρ(υσᾶ) ἔχουσα κατὰ μέσον ̣[- ca.60 -] [49] [ἀ]νατεθ(εὶς) ὑπὸ Ἡρακλείδου Σαραπίωνος, ἄλ(λος) βωμ(ὸς) ἀργ(υροῦς) λί(τρας) α ὀγκιῶν ε [- ca.60 -] [50] [θ]εᾶς μεγίστης λι(τρῶν) ιε ἀνατεθ( ) ὑ)πὸ Αὐρ(ηλίου) Ἰουλίου τῷ α (ἔτει), καὶ ἐν τῷ δ̣ [(ἔτει) – ca.55 – σεση(μμεν )] [51] [ἀ]χρηστ(ο ) α, τὰ δὲ ἱμάτια πάντ(α) ἀπὸ τ(οῦ) χρό(νου) σεση(μμένα) ἄχρηστ(α) μηδὲ ἴχνη̣ [- ca.60 -] [52] καὶ πρ(οσ)εγέν[ε]το τῷ ϛ (ἔτει) μη(νὶ) Θὼθ ἐν ἱερῷ τῆς Κόρης ξόανο[ν – ca.30 – ἀνατεθ(ὲν) ὑπὸ – ca.20 -] [53] [γυ]μνα(σιαρχήσαντος), καὶ τῷ διελθόντι μη(νὶ) Φαῶ(φι) κορδικίων ζεῦγος [- ca.60 -] [54] [κ]ω̣μ̣(ῶν) τοῦ νομοῦ. ἔστι δέ· Σιναρύ, ἰκονείδιον τοῦ κυρίου ἡμ[ῶν Αὐτοκράτορος Μάρκου Αὐρηλίου Σεουήρου Ἀντωνίνου Εὐτυχοῦς Εὐσεβοῦς] [55] [Σε]βαστοῦ καὶ τοῦ θεοῦ πατρὸς αὐτοῦ Σεουήρου καὶ Ἰουλίας Δό[μνας τῆς κυρίας Σεβαστῆς – ca.29 – περίστρωμα] [56] [φοι]νείκινον σεση(μμένον) ἄχρηστ(ον), κάτοπ(τρον) νεωτερικ(ὸν) χα(λκοῦν) δίπ(τυχον) α. Τα[- ca.10 – εἰκονίδιον τοῦ κυρίου ἡμῶν Αὐτοκράτορος Μάρκου Αὐρηλίου] [57] [Σε]ουήρου Ἀντωνίνου Εὐτυχοῦς Εὐσεβοῦς Σεβαστοῦ καὶ τοῦ [θεοῦ πατρὸς αὐτοῦ Σεουήρου καὶ Ἰουλίας Δόμνας τῆς κυρίας Σεβαστῆς,] [58] ἐν ἱερῷ μαζονόμ(ος) χα(λκοῦς) α, ἀνδριαντάρια β Διὸς καὶ Ἥρας θεῶ[ν μεγίστων. – ca.31 – εἰκονιδίων τοῦ κυρίου] [59] ἡμῶν Αὐτοκράτορος Μάρκου Αὐρηλίου Σεουήρου Ἀντωνίν[ου Εὐτυχοῦς Εὐσεβοῦς Σεβαστοῦ καὶ τοῦ θεοῦ πατρὸς αὐτοῦ Σεουήρου καὶ Ἰουλίας] [60] Δόμνας τῆς κυρίας Σεβαστῆς, μ[α]ζονόμος χα(λκοῦς) α κα[ὶ – ca.20 – εἰκονίδιον τοῦ κυρίου ἡμῶν Αὐτοκράτορος Μάρκου] [61] Αὐρηλίου Σεουήρου Ἀντωνίνου Εὐτυχοῦς Εὐσεβοῦς Σεβαστο[ῦ καὶ τοῦ θεοῦ πατρὸς αὐτοῦ Σεουήρου καὶ Ἰουλίας Δόμνας τῆς κυρίας Σεβαστῆς,] [62] περίστρωμα σεσημ(μένον) ἄχρηστ(ον) α. Κερκεθύρεως καὶ Κερκ[ε- ca.59 -] [63] ἐν ταῖς αὐταῖς κώμαις εἰκονείδ[ι]α δύο τοῦ κυρίου ἡμῶν [Αὐτοκράτορος Μάρκου Αὐρηλίου Σεουήρου Ἀντωνίνου Εὐτυχοῦς Εὐσεβοῦς] [64] Σεβαστοῦ καὶ τοῦ θεοῦ πατρὸς αὐτοῦ Σεουήρου καὶ Ἰουλίας Δόμ[νας τῆς κυρίας Σεβαστῆς, καὶ χορηγεῖται ὑπὸ – ca.24 -] [65] γυμνασιαρχ(ήσαντος) ἐλαίου ἡμερησίω[ς] κοτύλης ἥμισυ οὗ χωρεῖ εἰ̣[ς – ca.59 -] |
| TRANSLATION Translation from P.Oxy. 12. From the Aurelii, Zoïlus son of Apollonius and Aurelia Achillis, and … son of … and Aurelia Taaphunchis, both …, and their associates, priests of Zeus, Hera, Atargatis, Core, Dionysus, Apollo, Neotera, and the associated gods, and celebrants of the busts of the lord Augustus and his advancing victory and Julia Domna Augusta and his deified father Severus, at their … temples situated in the metropolis, in the case of Dionysus in the quarter of the Square of Thoëris, in the other case, that of Apollo … the great god and good genius, and Neotera, in the south-east part of the city in the quarter of …, in the south-west part of the city … and in the Broad Street quarter to the south of the shrine of Demeter that of Zeus, Hera, Atargatis Bethennunis, and Core, and in the Gymnasium Square quarter that of Zeus, Hera, Atargatis Bethennunis, and Core, and in the Cavalry Camp quarter, Patemit street, that of Zeus, Tera, Atargatis, and Core, and in … of the Cynopolite nome that of Zeus and Hera. List of offerings for the 2[.] year of Marcus Aurelius Severus Antoninus Parthicus Maximus Britannicus Max. Germanicus Max. Pius Augustus, as follows. Objects in the temple of Neotera, a representation of our lord the Emperor M. Aurelius Severus Antoninus Felix Pius Augustus and Julia Domna the lady Augusta and his deified father Severus, some of the offerings being inscribed with the names of the dedicators, … while in other cases we are ignorant of the dedicators, because the offerings have been in the temple from antiquity; a statue of Demeter, most great goddess, of which the bust is of Parian marble and the other parts of the body of wood, … was not disclosed to us. And with regard to other offerings, which were dedicated in accordance with ancient custom for vows or pious reasons, … dedicated by Phragenes(?) son of Horion, a small bronze statue of Neotera, 5 rings dedicated by … son of Didymus, a green robe dedicated by the mother of An …, … dedicated by Castor son of Asclepiades, a small …, on which is a statuette of Neotera …, a stone … of well-cut stone, a rudder representing Neotera, a statue of …, of which the bust is of Parian marble and the amulets are of plaster, a statue of Typhon, part of which … joined together in the middle, and the … in a casket, 2 small gold full sacred lamps dedicated by Sarapion son of Sarapion, another small gold full sacred lamp dedicated by Saraeus daughter of Achill …, (another lamp) dedicated by Ptolemaïs wife of …, of which the weight is described in the periodical lists, 10 armlets for a child and 1 ring for a child, making in all quarters of gold, …, 2 gold spoons, 1 small gold pen, … 1 small …, making in all quarters of gold, 1 gold … well cut and decorated with silver, weighing 2 quarters, silver pens, … a silver bracelet for a child, … 2 silver armlets, a … silver crescent …, in all weighing 8 drachmae 3 obols, a silver pendant …, a gold … with a shrine …, weighing 4 dr. 3 ob., a silver mirror for a child, 6 small silver …, fine silver lamps (representing?) Bubastis …, in all weighing … … (a representation) of our lord the Emperor M. Aurelius Severus Antoninus Felix Pius Augustus and his deified father Severus, and Julia Domna the lady Augusta, a wooden couch … In … of the Cynopolite nome a representation of our lord the Emperor M. Aurel. Sev. Ant. F. P. Aug. and his deified father Sev. and Jul. Domna the lady Aug., … a lamp with a small figure of Core in unstamped silver weighing 1 lb., the interior being of wood, having …, dedicated by the mother of Dionysia daughter of Dius, of Oxyrhynchus, in accordance with the agreement of Aurelius …, and a small shrine of Iacchus of foreign stone, dedicated by Andromachus …, a bronze altar dedicated by Smaragdus, freedman of Apollonius son of Sarapion, in accordance with the agreement of … Likewise added in the 1st year, a gold lamp having in the middle …, (an altar) …, dedicated by Heraclides son of Sarapion, another altar of silver weighing 1 lb. 5 1/2 oz. …, a statue of … the most great goddess weighing 15 lb., dedicated by Aurelius Julius in the 1st year, and in the 4th year …, 1 … decayed and useless and all the clothing decayed with age and useless, having no traces of … Added in the 6th year in the month of Thoth at the temple of Core, a statue …, dedicated by … ex-gymnasiarch, and in the past month Phaophi a pair of κορδίκια … In the villages of the nome, as follows: at Sinaru a representation of our lord the Emperor M. Aurel. Sev. Ant. F. P. Aug. and his deified father Sev. and Jul. Domna the lady Aug…., a dark red covering decayed and useless, 1 bronze folding mirror in new style. At Ta… a representation of our lord the Emperor M. Aur. Sev. Ant. F. P. Aug. and his deified father Sev. and Jul. Domna the lady Aug. in the temple 1 bronze trencher, 2 statuettes of Zeus and Hera, most great gods. At … a representation of our lord the Emperor M. Aur. Sev. Ant. F. P. Aug. and his deified father Sev. and Jul. Domna the lady Aug., 1 bronze trencher and … At … a representation of our lord the Emperor M. Aur. Sev. Ant. F. P. Aug. and his deified father Sev. and Jul. Domna the lady Aug., 1 covering decayed and useless. At Kerkethoëris and Kerke… In the said villages two representations of our lord the Emperor M. Aur. Sev. Ant. F. P. Aug. and his deified father Sev. and Jul. Domna the lady Aug., and there is provided by …, ex-gymnasiarch, daily 4 cotyle of oil, which goes to … Translation of Grenfell and Hunt (Lee 2000, 31-32). List of offerings for the 2 <.> year of Marcus Aurelius Severus Antoninus Parthicus Maximus Britannicus Maximus Germanicus Maximus Pius Augustus, as follows. Objects in the temple of Neotera: a representation of our lord the Emperor Marcus Aurelius Severus Antoninus Felix Pius Augustus and Julia Domna the lady Augusta and his deified father Severus, some of the offerings being inscribed with the names of the dedicators, < … > while in other cases we are ignorant of the dedicators, because the offerings have been in the temple from antiquity; a statue of Demeter, most great goddess, of which the bust is of Parian marble and the other parts of the body of wood, < … > was not disclosed to us. And with regard to other offerings, which were dedicated in accordance with ancient customs for vows or pious reasons, < … > dedicated by Phragenes (?) son of Horion, a small bronze statue of Neotera, five rings dedicated by < … > son of Didymus, a green robe dedicated by the mother of An< … >, < … > dedicated by Castor son of Asclepiades, a small < … >, on which is a statue of Neotera < … >, a stone < … > of well-cut stone, a rudder representing Neotera, a statue of < … >, of which the bust is of Parian marble and the amulets are of plaster, a statue of Typhon, part of which < … > joined together on the middle, and the < … > in a casket, two small gold full sacred lamps dedicated by Sarapion son of Sarapion, another small gold full sacred lamp dedicated by Saraeus, daughter of Achill< … >, [another lamp] dedicated by Ptolemais wife of < … >, of which the weight is inscribed in the periodical lists, ten armlets for a child and one ring for a child, making in all < … > quarters of gold, < … > two gold spoons, one small gold pen, < … > one small < … >, making in all < … > quarters of gold, one gold < … > well-cut and decorated with silver, weighing 2 quarters, < … > silver pens, < … > a silver bracelet for a child, < … > two silver armlets, a < … > silver crescent < … >, weighing 8 drachmas 3 obols, a silver pendant < … >, a gold < … > with a shrine, < … > weighing 4 drachmas 3 obols, a silver mirror for a child, six small silver < … >, fine silver lamps [representing?] Bubastis < … >, in all weighing < … > |
| BIBLIOGRAPHY Heinen, H. (1991). “Herrscherkult im römischen Ägypten und Damnatio memoriae Getas. Überlegungen zum Berliner Severertondo und zu Papyrus Oxyrhynchus XII 1449”. Mitteilungen des Deutschen Archäologischen Instituts. Römische Abteilung 98: 263-298. Lee, A. D. (2000). Pagans and Christians in Late Antiquity. A sourcebook. London – New York: Routledge, 31-32. Robert, L. (1960). “Recherches épigraphiques”. Revue des Études Anciennes 62(3-4): 276-361. Ródenas Perea, E. M. (in progress). “La κωμασία en las fuentes grecorromanas: un análisis religioso, historiográfico y semántico”. ARYS. Rowlandson, J., ed., (1998). Women and society in Greek and Roman Egypt. A sourcebook. Cambridge: Cambridge University Press, 67-68, no. 44. Schenke, G. (2000). “Perlenohrringe wohlhabender Frauen”. Zeitschrift für Papyrologie und Epigraphik 129: 129-130. |
Sebastan Games in Naples
| TITLE Sebastan Games in Naples |
| DATE 2 CE |
| TEXT IvO 56 (see also: SEG 37, 356; and SEG 11, 1200; 14, 349; 41, 393; 42, 378; 48, 543; 48, 1275). [1] [— — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — τοῖς] ἐπιτελοῦσι τῶν Ἰτα- [2] [λικῶν καὶ Ῥωμαίων Σεβαστῶν ἰσολυμπίων τὸν ἀγῶνα καὶ τὴν πανήγυριν χαίρειν· οἱ πρε]σ̣βεύσαντες, Αὖλος [3] [— — — — — — — — — καὶ — — — — — — — — — — — — — — καὶ — — — — — — — — — — Μο]ντανός, ἐφρόντισαν [4] [— — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — ἀγα]θῇ τύχηι, ἡ σύνκλη- [5] [τος — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — κ]αὶ Ἄκτια τρὶς ἀν- [6] [— — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — τοῖ]ς μετέχουσι τῶν [7] [ἀθλητῶν — — — — — — — — — — — — τοῦ ἀγῶνος καὶ τῆς πανηγύρεως τῶν Ἰταλικῶν κα]ὶ Ῥωμαίων Σεβασ- [8] [τῶν — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — ἐπηγγέ]λθαι τὸν ἀγῶνα καὶ [9] [τὴν πανήγυριν — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — —]α Νεαπολίταις καὶ [10] [— —]#⁷․[— — — — — — — μὴ ἐξέστω δὲ νεώτερον μετέχειν τοῦ ἀγῶνος τῶν Ἰταλικῶν ἰσο]λυμπίων ἢ ἑπτακαι- [11] [δ]εκέτη· κ̣[αὶ μετεχέτω]σα[ν ἀπὸ μὲν ἑπτακαίδεκα μέχρι τῆς εἴκοσιν ἐτῶν ἡλικίας παίδων ἀθλήσεως], μετὰ δὲ ταύτην ἀν- [12] [δ]ρῶν. περὶ ἐπά[θλ]ων· ἆθλα διδόσθω το[ῖς νικῶσι — — — — — — — — — — — — — — — — ὀ]ψώνιον δὲ χορηγ<ε>ίσθω [13] [τ]οῖς ἀθληταῖς [πρ]ὸ ἡμερῶν [τ]ῆς πανηγ̣[ύρεως λʹ, ὥστε πᾶσι μὲν τοῖς ἀγωνιουμένοις δοθῆ]ναι πρὸ ἡμερῶν ∙ λʹ ∙ τῆς [14] [πανη]γύρεως [δραχ]μὴ̣ν ἑκάστης ἡμέ[ρας, ἀπὸ δὲ πεντεκαιδεκάτης ἡμέρας τοῖς μὲν παισὶ]ν̣ δρ(αχμὰς) ∙ β<, τοῖς δὲ ἀνδρά- [15] [σι]ν ∙ γ ∙ τιμαὶ [δὲ κ]ατὰ [τ]ὴν Καίσαρος ἐπ[ιταγὴν τοῖς μὲν παισὶν — — ινος στέφανος, τοῖς δὲ ἀνδρ]άσι σταχύινος· ἡ δὲ [16] [ἀν]αγόρευσις [ἔ]στ̣[α]ι τοῦ στεφάνου [— — — — — — — — — — — — — — — — — — — — ὅσα δ’ ἂν τῶν ἀ]θλημάτων ἔρημα [ἢ] [17] [ἱε]ρὰ γένηται, τ[ούτων —]Λ̣Λ̣ΟΙ ἀνατιθέτωσ[αν οἱ ἀγωνοθέται τοὺς στεφάνους ἐν Νέᾳ πόλει ἐν τῷ γυ]μνασίῳ, καὶ ἐπιγραφ[έ]- [18] [τ]ωσαν, ἀφ’ ἧς [κρίσεως] ἕκαστος ἀνετ[έθη. ὅσοι δ’ ἂν ἀθληταὶ εἰς τὰ Ἰταλικὰ ἀπογράψαι βούλωνται] ἑαυτοὺς ἀγωνιου- [19] [μ]ένους, παραγ[εινέσθ]ωσαν εἰς Νέαν [πόλιν πρὸ ἡμερῶν οὐκ ἔλαττον ἢ τριάκοντα τῆς πανηγύρ]εως, καὶ ἀπογραφέσ- [20] [θω]σαν πρὸς το[ὺς ἀγων]ο̣θέ̣τας πατρόθ[εν καὶ τὰς πατρίδας καὶ ὃ προαιροῦνται κατὰ τὴν κ]ρίσιν ἀγώνισμα. οἱ [21] [δ]ὲ ἀθ̣ληταὶ καὶ ἐ[λθέτωσα]ν καὶ πρὸς γυμν̣[ασίαν — — —, — — — ἐπάναγκες δὲ ἔστω ἑκάστ]ωι τῶν ἀθλητῶν ἀπ[ο]- [22] [γρ]άφεσθαι ὀνο[μαστὶ ὡς ἂν χρη]ματίζηι ἢ πα[τρόθεν ἢ ἄλλῳ ᾡτινιοῦν τρόπῳ καθεστη]κότι κατὰ τὸν νόμον· [23] [εἰ] δὲ μὴ, ζημιού[σθω ὑπὸ τῶν] ἀ̣γωνοθετῶ[ν δραχμαῖς — — — · ἐὰν δὲ μὴ ἀποτίνῃ τὴν ζημίαν, μ]αστειγούσθω. εἰ[ὰ]- [24] ν̣ δέ τις ὑστερ[ίζῃ τῆς προθε]σμίας, ἐπα[γγελλέτω τὴν αἰτίαν τῆς ὑστερήσεως πρὸς τοὺς ἀγωνοθέτ]ας· ἔστωσαν δὲ̣ [25] [νό]σος ἢ λῃστα[ὶ ἢ ναυαγία. κα]τηγορ<ε>ίτω δὲ [ὁ βουλόμενος — — — — — — — — — — — — — —]Ι̣ καὶ ἐὰν ἁλῶ[ι, εἰρ]- [26] [γέ]σθω τοῦ ἀγῶ[νος ὑπὸ τῶ]ν̣ ἀγωνοθετ̣[ῶν — — — — — — — — — — — — — — — — — — — — — — —]Ι̣ε#⁷[— — — — ἐ]- [27] [π]ικληροῦσθ[αι — — — — — — —]Ι̣ τ̣οῦ βο[υλομένου — — — — — — — — — — — — — — — — — — — — — — — — — —] [28] [τῆ]ς κατηγορίας [— — — — — — —]ίῳ καὶ̣ [— — — — — — — — — — — — — — — — — — — — — — — — — — — — — οὕ]- [29] [τ]ω· ὄμν̣υμι τ[ὸν Δία καὶ τὸν Ἀπό]λλωνα κ̣[αὶ — — — — — — — — — — — — — — — — — — — — — — — — — — — καὶ] [30] [τ]ο̣ὺς ἄλλους [θεούς, ἢ μὴν — — — —]κέ[ναι — — — — — — — — — — — — — — — — — — — — — — — — — — — — καὶ] [31] [δ]εδωκέναι μ[— — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — —] [32] [— —]ήσια ὑπὲ[ρ — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — —] [33] [— — — — — — — — — — — — — — — — —]ος ἢ Νεαπολ̣[ίτης — — — — — — — — — — — — — — — — — — — — — — —] [34] [— — — — — — — — — — — — — — οἱ ἀγ]ωνοθέται καὶ ν[— — — — — — — — — — — — — — — — — — — — — — — —] [35] [— — — — — — — — — — — — — — — — ζ]ημιούσθω ὅσο[ν — — — — — — — — — — — — — — — — — — — — — — — —] [36] [— — — — — — — — — — — — — — — — λ]α̣μβανέτω {Ι} εἰς ὀ[ψώνια — — — — — — — — — — — — — — — — — — — —] [37] [— — — — — — — — — — — — — — — — —]μα#⁷[— — — — — — — — — — — — — — — — — — — — — — — — — — — —] [38] [— — — — — — — — — — — — — — — — —]τ̣ας τ̣[— — — — — — — — — — — — — — — — — — — — — — — — — — — —] [39] [— — — — — — — — — — — — — — — — —]ισαν τῶν πο[λιτῶν — — — — — — — — — — — — — — — — — — — — — — —] [40] [— — — — — — — — — — — — — — τῶν ξ]ένων ἀγωνίζο[νται — — — — — — — — — — — — — — — — — — — — — — —] [41] [— — — — — — — — — — — — — —]ωι καὶ ἐπὶ τὸν ἀγῶνα α[— — — — — — — — — — — — — — — — — — — — — — — —] [42] [τῆς μὲν τοῦ γυμνικοῦ ἀγῶνος] κρίσεως στάδιον ἀνδρ[ῶν, — — — — — — — — — — — — — — — — — — — — — — — —] [43] [— — — — — — — — — — — — π]ένταθλος ἀνδρῶν, πάλη̣ [— — — — — — — — — — — — — — — — — — — — — — — — —] [44] [— — — — — — — — — — — — — π]υγμὴ ἀνδρῶν, πανκράτιο[ν παίδων, πανκράτιον ἀνδρῶν, — — — — — — — — — —] [45] [— — — — — — — ὁπ]λίτης· ἱππ̣[ικ]οῦ δὲ κέλης, συνωρίς, τέθρι[ππον, — — — — — — — — — — — — — — — — — — — —] [46] [— — — — — — — —ο]υ καὶ ζημιῶν [κα]ὶ̣ ἐποχὴ τῶν πρὸς ἀλλήλους [ἀγωνισμάτων — — — — — — — — — — — — — —] [47] [— — — — — — — τ]ῆς πανηγύρε̣[ω]ς̣ γεινέσθωσαν ἐν Νέᾳ πόλ[ει — — — — — — — — — — — — — — — — — — — — — —] [48] [— — — — — — — —]ίων ἡμέρᾳ πο[μπ]ὴν ἀγέτωσαν εἰς τὸ Καισαρ[εῖον — — — — — — — — — — — — — — — — — — —] [49] [— — — — — — — —] κ̣αὶ οἱ ἄλλοι θεο[ὶ] τ̣ῆς πόλεως κατὰ τὸ σύνηθ[ες — — — — — — — — — — — — — — — — — — — —] [50] [— οἱ τὸν ἀγῶνα τὸν] σκηνικὸν ἀγω[νι]ούμενοι μετὰ τῆς ἰδίας ἑκατ[όμβης — — — — — — — — — — — — — — — — — —] [51] [— — — — καὶ οἱ μα]στειγοφόρ[οι] καὶ ὁ ξυστ̣άρχη[ς], ἔ<τι> θ’ οἱ ἀγων[οθέται — — — — — — — — — — — — — — — — —] [52] [τὰ δὲ ἱερεῖα διδότ]ω ἡ πόλις. θύ[σ]αντες δὲ Σεβαστῷ Καίσαρ[ι — — — — — — — — — — — — — — — — — — — — — — —] [53] [— — — — — — — —], τ̣ιθέντες τῷ μὲν σαλπικτῇ ἐπάθλῳ ὑ[— — — — — — — — — — — — — — — — — — — — — — — —] [54] [— — — — — — — — τ]ῇ δ’ ἐχομένῃ ἀγωνιζέσθωσαν κιθαρισ[ταὶ πλὴν τῶν κυκλίων, ἔπαθλον δρ(αχμαὶ) — —ʹ ἐχομένῃ] [55] [αὐληταὶ πλὴν τῶν κ]υκλίων. ἐχομένῃ κιθαρισταὶ κύκλιοι, ἔπαθλον [δρ(αχμαὶ) — —ʹ ἐχομένῃ αὐληταὶ κύκλιοι — — —], [56] [ἔπαθλον] δρ(αχμαὶ) ͵αχξζʹ. ἐχομένῃ οἱ αὐτοὶ καὶ κλῆρος κω[μῳδῶν — — — — — — — — — — — — — — — — — — — —] [57] [— — — — — — — — —]ν κλῆρος κωμ[ῳ]δῶν ἐν πλάσματι. ἐχομέ[νῃ — — — — — — — — — — — — — — — — — — — — —] [58] [— — — — — — — ἐχομέ]νῃ τραγῳδο[ί], ἔπαθλον δρ(αχμαὶ) ͵γ. ἐχομ[ένῃ — — — — — — — — — — — — — — — — — — —] [59] [— — — — — — κιθαρι]σταί, ἔπαθλο[ν] δρ(αχμαὶ) ͵δ. ἐχομένῃ̣ [— — — — — — — — — — — — — — — — — — — — — — —] [60] [— — — — — — κιθαρι]στοῦ διὰ π[άντ]ων. ἐχο[μένῃ — — — — — — — — — — — — — — — — — — — — — — — — — — —] [61] [— — — — — — — — —]α κέλητι πω[λικῷ — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — —] [62] [— — — — — — — — ἅρ]ματι τελε[ίῳ — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — —] [63] [— — — — — — — — — — — — —]ν ἐχο[μένῃ — — — — — — — — — — — — — — — — — — — — — — — — — — — — — —] [64] [— — — — — — — — — — — ἔπα]θλον [— — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — —] [65] [— — — — — — — — — — — — π]ω̣λικ[ῷ — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — — —] |
| TRANSLATION |
| BIBLIOGRAPHY Crowther, N. B. (1989). “The Sebastan Games in Naples (IvOl. 56)”. Zeitschrift für Papyrologie und Epigraphik 79: 100-102. Di Nanni Durante, D. (2007-2008). “I Sebastà di Neapolis. Il regolamento e il programma”. Ludica: annali di storia e civiltà del gioco 13-14: 7-22. Di Nanni Durante, D. (2016). “Gli encomi per Augusto e Livia ai Sebasta di Napoli”. Maia: Rivista di letterature classiche 68(2): 399-411. Di Nanni Durante, D. (2020). “Augusto e il programma dei Sebastà”. In: C. Capaldi, ed., Augusto e la Campania. Da Ottaviano a Divo Augusto 14-2014 d.C. Napoli: Naus Editoria, 43-53. Geer, R. M. (1935). “The Greek Games at Naples”. Transactions and Proceedings of the American Philological Association 66: 208-221. Lo Monaco, A. (2003). “Olimpia e Augusto: evoluzione dello spazio sacro all’inizio del principato”. Annuario della Scuola Archeologica di Atene e delle Missioni Italiane in Oriente 81, S. III, 3, 1: 475-510. Maduli, B. (2012). “Per una cronologia dei Sebasta di Napoli”. Rivista di Diritto Ellenico / Review of Hellenic Law 2: 65-106. Merkelbach, R. (1974). “Zu der Festordnung für die Sebasta in Neapel”. Zeitschrift für Papyrologie und Epigraphik 15: 192-193. Miranda de Martino, E. (2008). “Neapolis e gli imperatori. Nuovi dati dai cataloghi dei Sebastà”. Oebalus. Studi sulla Campania nell’antichità 2(2007): 203-215. Miranda de Martino, E. (2014). “Les sebasta de Naples à l’époque de Domitien. Témoignages épigraphiques”. In: Comptes rendus des séances de l’Académie des Inscriptions et Belles-Lettres, 158ᵉ année(3): 1165-1188. Miranda De Martino, E. (2016). “Augusto e i sebasta. L’identità greca nell’impero”. Maia: Rivista di letterature classiche 68(2): 389-398. Miranda De Martino, E. (2017). “Atleti e artisti occidentali ai Sebastà di Napoli”. In: L. Cicala and B. Ferrara, eds., «Kithon Lydios». Studi di storia e archeologia con Giovanna Greco. Napoli: Naus Editoria, 93-99. Miranda De Martino, E. (2017). “La propaganda imperiale e i concorsi isolimpici di Neapolis”. In: C. Capaldi and C. Gasparri, eds., Complessi monumentali e arredo scultoreo nella Regio I Latium et Campania. Nuove scoperte e proposte di lettura in contesto. Napoli: Naus Editoria, 235-241. Miranda de Martino, E. (2020). “Forme a riti del culto di Augusto a Napoli”. In: C. Capaldi, ed., Augusto e la Campania. Da Ottaviano a Divo Augusto 14-2014 d.C. Napoli: Naus Editoria, 31-41. Remijsen, S. (2019). “Only Greeks at the Olympics? Reconsidering the Rule against Non-Greeks at ‘Panhellenic’ Games”. Classica et Mediaevalia 67: 1-61. |
Honorary Decree for Apollonios in Kalindoia
| TITLE Honorary Decree for Apollonios in Kalindoia |
| DATE 1 CE |
| TEXT Edition of Galli and Tozzi, 2016, 247-248 (see also SEG 35, 744). [1] Ἔτους · η’ · καὶ μ’ · καὶ ρ’· [2] οἱ πολιτάρχαι προβουλευσα̣- [3] μένων τῶν βουλευτῶν [4] καὶ γενομένης ἐκκλησίας εἶ- [5] παν ἐν τῶι δήμωι· ἐπεὶ Ἀ- [6] πολλώνιος Ἀπολλωνίου [7] τοῦ Κερτίμμου γενόμε- [8] νος ἀνὴρ ἀγαθὸς καὶ πάσης [9] τειμῆς ἄξιος, ἐπιδεξάμενος [10] αὐθαίρετον ἱερατήαν Διὸς καὶ Ῥώμης [11] καὶ Καίσ̣αρος Θεοῦ υἱοῦ Σεβαστοῦ τοσαύτην [12] εἰσηνέ̣γκατο μεγαλοφροσύνην ἀξίως καὶ τῆς τῶν προ- [13] γόνων καὶ τῆς ἰδίας ἀρετῆς φιλοδοξήσας, ὥστε μηδε- [14] μίαν ὑπερβολὴν καταλιπεῖν τῶν εἰς τοὺς θεοὺς καὶ τὴν [15] πατρίδα δαπανημάτων, τάς τε γὰρ παρ’ὅλον τὸν ἐνιαυτὸν [16] ἐκ τῆς πόλεως κατὰ μῆνα γεινομένας Διὶ καὶ Καίσαρι Σεβα- [17] στῶι θυσίας ἐκ τοῦ ἰδίου παριστὰς καὶ τοῖς θεοῖς τὰς [18] τειμὰς πολυτελεῖς προσηνέγκατο καὶ τοῖς πολείταις τὴν [19] ἑστίασιν καὶ εὐωχίαν μεγαλομερῆ παρέσχετο καὶ λαϊׅ- [20] κῶς πανδημεὶ δειπνίζων καὶ κατὰ τρίκλεινον καὶ τ̣[ήν] [21] ἐπὶ τῆς πανηγύρεως πομπὴν ποικίλην καὶ ἀξιοθ̣[έατον] [22] σκευάσας καὶ τοὺς ἀγῶνας Διὶ καὶ Καίσαρ[ι τῶ]ι Σεβ[αστῶι] [23] πολυτελεῖς θέμενος καὶ ἀξίους [τῶν θεῶν καὶ τῆς πατρίδος] [24] οὐ μόνον πρὸς τὴν τῆς ε̣ὐ̣ω̣χ̣ί̣α̣ς [φρ]ονῶν [χρείαν, ἀλλὰ καὶ] [25] τὴν θέαν καὶ τὴν ἀπά[τη]ν [καὶ τὴν διά]χυσιν τῆς ψ[υχἠς] [26] ἐφιλανθρώπησεν τοὺς πολείτας τάς τε ἐκ τῆς π[όλε]- [27] ως ἐν τῆι πανηγύρει δημοτελεῖς γεινομένας θυσίας Διὶ [28] καὶ Καίσαρι τῶι Σεβαστῶι καὶ τοῖς λοιποῖς εὐεργέταις παραι- [29] τησάμενος τὴν πατρίδα ταῖς ἰδίαις δαπάναις παρέστη- [30] σεν καὶ βουθυτήσας καὶ ἰδίᾳ καθ’ ἕκαστον τῶν πολειτῶν [31] τὴν πᾶσαν ἑορτὴν εὐώχησε̣ν ἐν τοῖς τρικλείνοις καὶ [32] κατὰ τὸ κοινὸν ταῖς φυλαῖς ἐπιδόσεις ἐποιήσατο λαμ- [33] προτάτας, ἵνα, ὅποι ποτ’ ἂν ἥδεσθαι βούλωνται, τὴν αὐ- [34] τοῦ χάριν ἑστιῶνται, τὸ δὲ παράπαν πάσης δαπάνης [35] ἀφειδήσας καὶ Καίσαρος ἄγαλμα κατεσκεύασεν ἐκ τοῦ [36] ἰδίου καὶ ἀναθεὶς αἰώνιον ὑπόμνημα τῆς εἰς πάν- [37] τας ἀνθρώπους εὐεργε̣σίας τοῦ Σεβαστοῦ καὶ [38] τῆι πατρίδι τὸ προσκόσμημα καὶ τῶι θεῶι τὴν [39] καθήκουσαν τειμὴν καὶ χάριν ἔνειμεν. δι’ ἃ δεδό- [40] χθαι τῆι βουλῆι καὶ τῶι δήμωι ἐπαινέσαι τε αὐ- [41] τὸν ἐπὶ τῆ<ι> λανπρότητι τῆς ψυχῆς καὶ τῆς εἰς [42] τὴν πατρίδα φιλοδοξίας καὶ στεφανῶσαι θαλλοῦ στε- [43] φάνωι καὶ ἐψηφίσθαι αὐτοῦ καὶ τοῦ πατρὸς αὐτοῦ Ἀπολλω- [44] νίου καὶ τῆς μητρὸς αὐτοῦ Στραττοῦς ἑκάστου ἄγαλμα λίθινον, [45] σταθῆναι δὲ τὰ ἀγά̣λ̣ματα καὶ τὸ ψήφισμα τοῦτο ἐν ᾧ ἂν αὐτὸς ὁ ἀγω- [46] νοθέτης ἐπισημοτάτῳ τῆς ἀγορᾶς αἱρῆται τόπωι, ἵνα καὶ οἱ λοιποὶ τῶν πο- [47] λειτῶν ἀποθεωροῦντες εἰς τὴν εὐχαριστίαν τῆς πόλεως πρόθυμοι γεί- [48] νωνται φιλοδοξεῖν καὶ τῆι πατρίδι προσφέρεσθαι φιλανθρώπως· καὶ ἐπι- [49] χειροτονηθέντος τοῦ ψηφίσματος Ἀπολλώνιος τὰς μὲν τειμὰς [50] καὶ τὴν ἐκ τῆς πατρίδος χάριν ἐδέξατο, τοῦ [δ]ὲ δαπανήματος ἀπέλυ- [51] σεν τὴν πόλιν. vac. ἐπεχειροτονήθη Δαι[σί]ου vac. ιδ’ |
| TRANSLATION Millar 2006, 126-127. Year 148 [of the provincial era of Macedonia, A.D. 1]. The city magistrates [politarchai], after a preliminary resolution by the members of the council [bouleutai], and an assembly of the people [ekklēsia] being held, declared before the people [dēmos]: Since Apollonios son of Apollonios son of Kertimos, being a good man and deserving of every honour, having accepted spontaneously the priesthood of Zeus and Rōmē and Caesar Augustus divi filius (son of the deified [Iulius]), has exhibited so much nobility, living up to the high reputation of his ancestors and of his own virtue, as to omit no excess of expenditure on the gods and his native city, providing from his own resources throughout the year the sacrifices offered monthly by the city to Zeus and Caesar Augustus; and has also offered all manner of honours to the gods, and provided for the citizens feasting and lavish entertainment, similarly dining the whole populace, both en masse and by triklinia (separate dining groups), and organising the procession at the festival so as to be varied and striking, and putting on the contests in honour of Zeus and Caesar Augustus in elaborate and worthy style… has shown his generosity to his fellow citizens by asking from the city leave to take over the public sacrifices offered during the festival to Zeus, Caesar Augustus, and the other benefactors, and has provided them at his own expense; and having sacrificed oxen has entertained each of the citizens throughout the whole festival, by triklinia and on a mass basis, and made the most lavish distributions to the tribes, so that, wherever they wished to take their pleasure, they did so by his grace. Not only has he spared no expense, but he has had a statue of Caesar made at his own cost, and has offered it as a permanent memorial of the beneficence of Augustus to all mankind; he has thus provided an additional ornament for his native city, and for the god the appropriate honour and favour. For these reasons it seems appropriate to the council and people to praise him for the enlightenment of his spirit and of his generosity towards his native city, to crown him with a wreath and to vote a stone (marble?) image of himself, of his father Apollonios and his mother Stratto; to set up the statues and the decree in whatever place in the agora the agōnothetēs [Apollonios] chooses, in order that other citizens might be rendered eager to seek honour and to contribute generously to their native city. When the decree was voted (by the assembly), Apollonios accepted the honour and the gratitude of his homeland, but relieved the city of the expense. It was voted on the 14th of Daisios. |
| BIBLIOGRAPHY Chaniotis, A. (2004). “Das Bankett des Damas und der Hymnos des Sosandros: Öffentlicher Diskurs über Rituale in den griechischen Städten der Kaiserzeit”. In: D. Harth and G. J. Schenk, eds., Ritualdynamik. Kulturübergreifende Studien zur Theorie und Geschichte rituellen Handelns. Heidelberg: Synchron, 291-304. Galli, M. and Tozzi, G. (2016). “Le prime manifestazioni del culto di Augusto nell’Oriente greco. Il caso di Kalindoia”. In: I. Baglioni, ed., Saeculum Aureum. Tradizione e innovazione nella religione romana di epoca augustea. Roma: Quasar, 239-259. Hatzopoulos, M. B. and Loukopoulou, L. D. (1992). Recherches sur les marches orientales des Temenides; Anthemonte-Kalindoia. Vol. 1. Athenes: De Boccard, 77-80, K2. Millar, F. (1993). “The greek city in the Roman period”. In: M. H. Hansen, ed., The Ancient Greek City-State: Symposium on the Occasion of the 250th Anniversary of the Royal Danish Academy of Sciences and Letters, July, 1-4 1992. Copenhagen: Munksgaard, 232-260. Millar, F. (2006). “The Greek City in the Roman Period”. In: H. M. Cotton and G. M. Rogers, eds., Rome, the Greek World, and the East. Vol. 3: The Greek World, the Jews, and the East. Chapel Hill: University of North Carolina Press, 125-127. Sismanides, K. L. (1983). “Τιμητικὸ ψήφισμα ἀπὸ τὸ Καλαμωτὸ Λαγκαδᾶ”. Archaiologike ephemeris 122: 75-84. Touchais, G. (1985). “Chronique des fouilles et découvertes archéologiques en Grèce en 1984”. Bulletin de correspondance hellénique 109(2):816-817. |
Letter of the Imperator Claudius to the Alexandrines
| TITLE Letter of the Imperator Claudius to the Alexandrines |
| DATE 41 CE |
| TEXT Edition of Oliver 1989, 78-80 (see also: P. Lond 6.1912). Col. I [1] Λούκιος Αἰμίλλιος Ῥῆκτος λέγει· [2] ἐπειδὴ τῇ ἀναγνώσει τῆς ἱ̣εροτάτης [3] καὶ εὐεργετικωτάτης ἰς τὴν πόλειν [4] ἐπιστολῆς πᾶσα ἡ πόλεις παρατυχεῖν [5] οὐκ ἠδυνηθη{ν} διὰ τ̣ὸ̣ π̣λ̣ῆ̣θος αὐτῆς, [6] ἀνανκαῖον ἡγησάμην ἐκθεῖναι [7] τὴν ἐπιστολὴν ἵνα κατʼ ἄνδρα ἕκαστον [8] ἀναγεινοσκων αὐτὴν τή̣ν τε μεγαλιό̣τητα [9] τοῦ θεοῦ ἡμῶν Καίσαρος θαυμάσητε [10] καὶ τῇ πρὸς τὴν πόλε̣ιν [[ὁμοίᾳ]] εὐνοίᾳ [11] χάριν ἔχητε. (ἔτους) β Τιβερίου Κλαυδίου [12] Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος, μηνὸς Νέου [13] Σεβαστο(ῦ) ιδ. Col. II [14] Τιβέριος Κλαύδιος Καῖσαρ Σεβαστὸς Γερμανικὸς Αὐτοκράτωρ ἀρχ{ι}ιερεὺς [15] μέγειστος δημαρχικῆς ἐξουσίας ὕπατος ἀποδεδιγμένος Ἀλεξανδρέων [16] τῇ πόλει χαίρειν. Τιβέριος Κλαύδιος Βάρβιλλος, Ἀπολλώνις Ἀρτεμιδώρου, [17] Χαιρήμων Λεονίδου, Μάρκος Ἰούλιος Ἀσκληπιάδης, Γάιος Ἰούλιος Διονύσιο(ς), [18] Τιβέριος Κλαύδιος Φανίας, Πασίων Ποτάμωνος, Διονύσιος Σαββ̣ί̣ωνος [19] Τιβέριος Κλαύδις <Ἀρχίβος>, Ἀπολλώνις Ἀρίστονος, Γάιος Ἰούλιος Ἀπολλ̣ώνιος, Ἑρμαίσκος [20] Ἀπολλωνίου, ὑ πρέσβεις ὑμῶν, ἀναδόντες μοι τὸ ψήφισμα πολλὰ περὶ [21] τῆς πόλεως διεξῆλθον, ὑπαγόμενοί μοι <ζ>ῆλον πρὸς τὴν ε̣ἰς ἡμᾶς [22] εὔνοιαν ἣν ἐκ πολλῶν χρόνων, εὖ εἴστε, παρʼ ἐμοὶ τεταμιευμένη̣ν̣ ε̣[τι] [23] εἴχεται, φύσει μὲν εὐσεβεῖς περὶ τοὺς Σεβαστοὺς ὑπάρχοντες, ὡς [24] ἐκ πολλῶν μοι γέγονε γνόριμον, ἐξερέτως δὲ περὶ τὸν ἐμὸν [25] οἶκον καὶ σπουδάσαντες καὶ σπουδασθέντος, ὧν εἵνα τὸ τελευ- [26] ταῖον εἴπωι παρεὶς τὰ ἄλλα μέγειστός ἐστιν μάρτυς οὗμος ἀδελφὸς [27] Γερμανικὸς Καῖσαρ γνησιωτέραις ὑμᾶς φωναῖς προσαγορεύσας· [28] διόπερ ἡδέως προσεδεξάμην τὰς δοθείσας ὑφʼ ἡμῶν μοι τιμὰς [29] καίπερ οὐκ ὢν πρὸς τὰ τοιαῦτα {ρ} ῥαίδιος. καὶ προ͂τα μὲν Σεβαστὴν [30] ὑμεῖν ἄγειν ἐπιτρέπωι τὴν ἐμὴν γενεθλείαν ὃν τρόπον αὐτοὶ προ [31] είρησθαι, τὰς τὲ ἑκα{τασ}σταχοῦ τῶν ἀνδριάντων ἀναστάσεις [32] ἐμοῦ τε καὶ τοῦ γένους μου ποιήσασθε συνχωρῶι· ἐγὼ ὁρῶι γὰρ [33] <ὅτι> πάντη μνημεῖα τῆς ἡμετέρας εὐσεβείας εἰ̣ς̣ τ̣ὸ̣ν ἐμὸν οἶκον [34] ὑδροσασθαι <ἐ> σπουδασαται. τῶν δὲ̣ δυο̣ῖ̣ν χρυ[σῶ]ν ἀνδρ̣ι̣ά̣ν̣των [35] ὁ μὲν Κλαυδιαν̣ῆ̣ς Εἰρήνης Σεβασ̣τῆς γεν̣ό̣[με]ν̣ο̣ς, ὥ̣σ̣περ ὑπέθετο [36] καὶ προσελειπάρ̣η[σ]ε̣ν̣ ὁ ἐμοὶ τιμ[ι]ώτ̣α̣τ̣ο̣ς̣ Βάρβιλ̣λ̣ο̣ς ἀρνουμένου [37] μου διὰ τὸ φορτ̣ι̣κ̣ό̣τ̣ε̣[ρο]ς δ[οκ]ε̣ῖ[ν], ἐ̣π̣εὶ Ῥώ̣μ̣η̣ς ἀνατεθήσεται, Col. III [38] ὁ δὲ ἕτερος ὃν τρόπον ὑμεῖς ἀξιοῦτε πομπεύσει ταῖς ἐπονύμαις [39] ἡμέραις παρʼ ὑμῖν· συνπομπευέτωι δὲ [[και αυ]] αὐτῶι καὶ δίφρος [40] ᾧ βούλεσθαι κόσμωι ἠσκημένος. εὐῆθες δʼ ἴσ{σ}ως τοσαύτας [41] προσ[ι]έμενον τειμὰς ἀρνήσασθαι φυλὴν Κλαυδιανὰν καταδῖξαι [42] ἄλση τε κατὰ νόμον παρεῖναι τῆς Αἰγύπ<τ>ου· διόπερ καὶ ταῦτά [[ημῖ̣ν̣]] [43] θʼ ὑμεῖν ἐπιτρέπωι. εἰ̣ δ̣ὲ̣ βούλεσθαι καὶ Οὐειτρασίου Πολείωνος [44] τοῦ ἐμοῦ ἐπιτρόπου τοὺς ἐφίππους ἀνδριάντας ἀναστήσατε. τῶν δὲ [45] τετραπώλων ἀναστάσε̣[ι]ς <ἃς περὶ τὰς εἰσ>βολὰς τῆς χώρας ἀφιδρῦσέ μοι βούλεσθαι [46] συνχωρῶι, τὸ μὲν περ̣ὶ̣ τὴν Ταπόσιριν καλουμένην τῆς Λιβύης, [47] τὸ δὲ περὶ Φάρον τῆς Ἀλεξανδρε̣ίας, τρίτον δὲ περὶ Πηλούσιον [48] τῆς Αἰγύπ<τ>ου στῆσαι. ἀρχ{ι}ιερέα δʼ ἐμὸν καὶ ναῶν κατασκευὰς [49] παρετοῦμε, οὔτε φορτικὸς τοῖς κατʼ ἐμαυτὸν ἀνθρόποις [50] βουλόμενος εἶναι τὰ ἱ̣ε̣ρ̣ὰ δὲ καὶ τὰ τοιαῦτα μόνοις τοῖς θεοῖς [51] ἐξέρετα ὑπὸ τοῦ παντὸς αἰῶνος ἀποδεδόσθαι κρίν[ω]ν. [52] περὶ δὲ τῶν αἰτημ̣άτων ἃ παρʼ ἐμοῦ λαβεῖν ἐσπουδάκα [53] τε οὕτως γεινώσκωι· ἅπασι τοῖς ἐφηβευκώσει ἄχρει τῆς [54] ἐμῆς ἡγεμονείας βαί[[βον]]βαιον διαφυλάσσωι τὴν Ἀλεξανδρέων [55] πολειτείαν ἐπὶ τοῖς τῆς πόλεως τειμείοις κ̣α̣ὶ̣ φ̣ι̣λανθρόποις [56] πᾶσει πλὴν εἰ μή τινε̣ς ὑπῆλθον ὑμᾶς ὡς ἐ̣γ δ̣ού̣λ̣ων [57] γ[ε]γ̣ονότες ἐφηβεῦσαι̣, καὶ τὰ ἄλλα δὲ οὐχ ἧσσον εἶ̣ν̣α̣ι βούλομε [58] βέβαια πάνθʼ ὅσα ὑμεῖν ἐχαρίσθη ὑπό τε τῶν πρὸ ἐμοῦ ἡγεμόνων [59] καὶ τῶν βασιλέων καὶ τῶν̣ ἐπάρχων, ὡς καὶ [ὁ] θεὸς̣ Σεβαστὸς ἐβεβαίωσε. Col. IV [60] τοὺς δὲ νεοκόρους τοῦ ἐν Ἀλεξανδρείᾳ ναοῦ ὅς ἐστ̣ι̣ν τοῦ θεοῦ [61] Σεβαστοῦ κληροτοὺς εἶναι βούλομε καθὰ καὶ ὑ ἐν Κανόπωι [62] τοῦ αὐτοῦ θεοῦ Σεβαστοῦ κληροῦνται. ὑπὲρ δὲ τοῦ τὰς πολει [63] τεικάς ἀρχὰς τριετῖ̣ς εἶναι καὶ πάν<υ> ἐμοὶ [[υ]] καλῶς βεβουλεῦσθαι [64] δοκεῖται, ὑ γὰρ <ἄρ>χοντες φώβωι τοῦ δώσειν εὐθύνας ὧν κακῶς [65] ἦρξαν μετριώτεροι ἡμεῖν προσενεκθήσονται τὸ̣ν̣ ἐ̣ν ταῖς [66] ἀρχαῖς χρόνον. περὶ δὲ τῆς βουλῆς ὅ τι μέν ποτε σύνηθες [67] ὑμ̣εῖν ἐπὶ τῶν ἀρχαίων βασιλέων οὐκ ἔχωι λέγειν, ὅτι δὲ ἐπὶ τῶν [68] πρὸ ἐμοῦ Σεβαστῶν οὐκ εἴχεται σαφῶς οἴδατε. καινοῦ δὴ [69] πράγματος νῦν προ͂των καταβαλλομένου ὅπερ ἄδηλον εἰ συνοί [70] σει τῇ πόλει καὶ τοῖς ἐμοῖς πράγμασει ἔγραψα Αἰμιλλίωι Ῥήκτωι [71] διασκέψασθαι καὶ δηλῶσέ μοι εἴ ται καὶ συνείστασθαι τὴν ἀρχὴν δεῖ, [72] τόν τε τρόπον, εἴπερ ἄρα συνάγειν δέυ, καθʼ ὃν γενήσεται τοῦτο. [73] τῆς δὲ πρὸς Ἰουδαίους ταραχῆς καὶ στάσεως, μᾶλλον δʼ εἰ χρὴ τὸ ἀλη̣θὲς [74] εἰπεῖν τοῦ πολέμου, πότεροι μεν αἴτιοι κατέστησαν, καίπερ [75] ἐξ ἀντικαταστάσεως πολλὰ τῶν ἡμετέρων πρέσβεων [76] φιλοτειμηθέντων καὶ μάλιστα Διονυσίου τοῦ Θέων[ο]ς, ὅμως [77] οὐκ ἐβουλήθην ἀκριβῶς ἐξελένξαι, ταμιευόμενος ἐμ̣αυτῶι [78] κατὰ τῶν πάλειν ἀρξαμένων ὀργὴν ἀμεταμέλητον· [79] ἁπλῶς δὲ προσαγορεύωι ὅτι ἂν μὴ καταπαύσηται τὴν ὀλέ [80] θριον ὀργὴν ταύτην κατʼ ἀλλήλων αὐθ<ημερ>όν, ἐγβιασθήσομαι [81] δῖξαι ὗόν ἐστιν ἡγεμὼν φιλάνθροπος εἰς ὀργὴν δικαίαν μεταβεβλη [82] μένος. διόπερ ἔτι καὶ νῦν διαμαρτύρομε εἵνα Ἀλεξανδρεῖς μὲν [83] πραέως καὶ φιλανθρόπως προσφέροντε Ἰουδαίο<ι>ς τοῖς [84] τὴν αὐτὴν πόλειν ἐκ πολλῶν χρόνων οἰκοῦσει Col. V [85] καὶ μηδὲν τῶν πρὸς θρησκείαν αὐτοῖς νενομισμένων [86] τοῦ θεοῦ λοιμένωνται, ἀλλὰ ἐῶσιν αὐτοὺς τοῖς ἔθεσιν [87] χρῆσθαι ὗς καὶ ἐπὶ τοῦ θεοῦ Σεβαστοῦ, ἅπερ καὶ ἐγὼι [88] διακούσας ἀμφοτέρων ἐβεβαίωσα. καὶ Ἰουδέοις δὲ [89] ἄντικρυς κελεύωι μηδὲν πλήωι ὧν πρότερον [90] ἔσχον περιεργάζεσθαι μηδὲ ὥσπερ ἐν δυσεὶ πόλεσιν κα [91] τοικοῦντας δύο πρεσβείας ἐκπέμπειν τοῦ λοιποῦ, [92] ὣ μὴ πρότερόν ποτε ἐπράκθη, μηδὲ ἐπισπαί̣ε̣ιν [93] γυμνασιαρχικοῖς ἢ κοσμητικοῖς ἀγῶσει, [94] καρπουμένους μὲν τὰ οἰκῖα ἀπολά<υ>οντας δὲ [95] ἐν ἀλλοτρίᾳ πόλει περιουσίας ἁπθόνων ἀγαθῶν, [96] μηδὲ ἐπάγεσθαι ἢ προσείεσθαι ἀπὸ Συρίας ἢ Αἰγύπ<τ>ου [97] καταπλέοντας Ἰουδαίους, ἐξ οὗ μείζονας ὑπονοίας [98] ἀνανκασθήσομε λαμβάνειν. εἰ δὲ μή, πάντα [99] τρόπον αὐτοὺς ἐπεξελεύσομαι καθάπερ κοινήν [100] τεινα τῆς οἰκουμένης νόσον ἐξεγείροντας. ἐὰν [101] τούτων ἀποστάντες ἀμφότεροι μετὰ πρα̣ότητος [102] καὶ φιλανθροπείας τῆς πρὸς ἀλλήλους ζῆν ἐθελήσετε [103] καὶ ἐγὼι πρόνοιαν τῆς πόλεως ποήσομαι τὴν ἀνατάτωι [104] καθάπερ ἐκ προγόνων οἰκίας ὑμῖν ὑπαρχούσης. [105] Βαρβίλλωι τῶι ἐμῶι ἑτέρωι μαρτυρῶι ἀεὶ πρόνοια[ν] [106] ἡμῶν παρʼ ἐμοὶ ποιουμένωι, ὃς καὶ νῦν πάσηι φιλο [107] τειμείᾳ περὶ των ἀγο͂να τὸν ὑπὲρ ὑμῶν κέχρ[ητε], [108] καὶ Τιβερίωι Κλαυδίωι Ἀρχιβίωι τῶι ἐμῶι ἑτέ[ρωι]. ἔρρωσθαι. |
| TRANSLATION Oliver 1989, 81-83. Proclamation of Lucius Aemilius Rectus. Since, because of its number, not all the populace was able to be present at the reading of the most sacred letter which is so beneficent to the city, I have thought it necessary to publish the letter so that each one of you may read it and wonder at the greatness of our god Caesar and be thankful for his goodwill towards the city. In second year of Tiberius Claudius Caesar Augustus Germanicus the Emperor, on the 14th day of the month Neos Sebastos. Tiberius Claudius Caesar Augustus Germanicus the Emperor, pontifex maximus, holder of the tribunician power, consul designate, to the city of Alexandria, greeting. Tib. Claudius Barbillus, Apollonius son of Artemidorus, Chairemon son of Leonidas, M. Julius Asclepiades, C. Julius Dionysius, Tib. Claudius Phanias, Pasion son of Potamon, Dionysius son of Sabbion, Tib. Claudius Archibius, Apollonius son of Ariston, C. Julius Apollonius, Hermaiscus son of Apollonius, your ambassadors, presented me with the decree and spoke at length about the city, bringing to me little by little a strong leaning toward that goodwill for you, the affection which, you well know, had for many years been stored up in my heart and on which you could still count, for you are by disposition loyal to the Augusti, as I know from many instances, and particularly from your devotion to my own family, which has been returned. Of this, to pass over other instances and mention the latest, the best witness in my brother, Germanicus Caesar, who addressed you in rather heartwarming terms. For this reason I have gladly received the honors you have given me, although I have no great taste for such things. Firstly then, I allow you to keep my birthday as a sacred day as you have requested, and I permit you to erect in their several places the statues of me and my family; for I see that you are anxious to establish on all sides memorials of your reverence to my family. Of the two golden statues, the one of Pax Augusta Claudiana, which I was inclined to refuse, since it seemed rather excessive, shall be set up at Rome, as my most honoured Barbillus suggested and entreated, and the other shall be carried in processions on name-days in your city in the manner you think best, and a throne shall be carried with it, according to your request. It would perhaps be absurd for me to allow such great honors and to refuse the creation of Claudian tribe and the declination of groves after the Egyptian custom, and I therefore allow these too. If you wish, you may also erect the equestrian statues of Vitrasius Pollio my procurator. I allow you also to set up the four-horse chariots which you wish to set up at the entrances to your country, at the place called Taposiris in Libya, at Pharos of Alexandria, and a third at Pelousian in Egypt. But the establishment of a high-priest and temples of myself I decline, not whishing to be offensive to my contemporaries and in the belief that temples and the like have been set apart in all ages for the gods alone. About the request which you have made from me, my decision is this. To all those who have been registered as ephebes up to the time of my principate I guarantee and confirm their Alexandrian citizenship with all the privileges and benefits enjoyed by the city, with the exception of any who, though born of slaveparents, have made their way into your ephebate, and it is also my will that all privileges which were grated to you by emperors, kings, and prefects before my time shall be confirmed, in the same way that the god Augustus confirmed them. It is also my will that the neokorio of the temple of the god Augustus in Alexandria should be chosen by lot in the same way as those of the god Augustus in Canopus. In proposing that the offices be trieteric, you seem to me to have decided wisely, for your magistrates will behave more moderately during their term of office for fear of being called to account for abuses of power. About the Council, what your custom was under the emperors before me, you are well aware. Since this is a new matter now laid before me for the first time and it is uncertain whether it will profit the city and my affairs, I have written to Aemilius Rectus to examine the question and report to me whether the Council should be established, and, if it should, what form it should take. With regard to the responsibility for the disturbances and rioting, or rather, to speak the truth, the war, against the Jews, although your ambassadors, particularly Dionysius son of Theon, in a spirited confrontation made many efforts in your behalf, I have not wished to make an exact inquiry, but I harbour within me a store of immutable indignation against those who renewed the conflict. I merely say that, unless you [immediately] stop this destructive and obstinate mutual enmity, I shall be forced to show what a benevolent ruler can be when he is turned to righteous indignation. Even now, therefore, I conjure the Alexandrians to behave gently and kindly toward the Jews who have inhabited the same city for many years, and not to dishonour any of their customs in their worship of their god, but to allow them to keep their own ways, as they did in the time of the divine Augustus and as I too, having heard both sides, have confirmed. The Jews, on the other hand, I order not to aim at more than they have previously had and not in future to send two embassies as if they lived in two cities, a thing which has never been done before, and not to intrude themselves into the games presided over by the gymnasiarchoi and the kosmetai, since they enjoy what is their own, and in a city which is not their own they possess an abundance of all good things. Nor are they to bring in or invite Jews coming from Syria or Egypt, or I shall be forced to conceive graver suspicions. If they disobey, I shall proceed against them in every way as fomenting a common plague for the whole world. If you both give up your present ways and are willing to live in gentleness and kindness with one another, I for my part will care for the city as much as I can, as one which has long been closely connected with us. Barbillus my friend, as I can witness, has always been your champion with me and has now conducted your case with the greatest zeal, and the same is true of my friend Tiberius Claudius Archibius. Farewell. |
| BIBLIOGRAPHY Braund, D. (1985). Augustus to Nero: A Sourcebook on Roman History, 31 BC-AD 68. London–Sidney: Croom Helm, 201-204, no. 571. Burnet, R. (2003). L’Égypte ancienne a travers les papyrus. Vie quotidienne. Paris: Pygmalion Editions, 71-75, no. 20. Charlesworth, M. P. (1939). “The Refusal of Divine Honours: An Augustan Formula”. Papers of the British School at Rome 15: 1-10. Hunt, A. S. and Edgar, C. C. (1963). Selected papyri: In five volumes. 2. Non-literary papyri. Public documents. Cambridge: Harvard University Press, 78-88. Idris Bell, H. (1924). Jews and Christians in Egypt. The Jewish Troubles in Alexandria and the Athanasian Controversy. London: British Museum, 23-27. Jones, C. P. (2019). “Roman emperors and the acceptance of divine honors”. In: J.-L. Ferrary, A. Heller, C. Müller and A. Suspène, ed., Philorhômaios Kai Philhellèn Hommage à Jean-Louis Ferray. Genève: Librairie Droz, 467–480. Levick, B. (1985). The government of the Roman Empire: A sourcebook. London: Croom Helm, 134-137, no. 124. Lewis, N. and Reinhold, M. (1966). Roman Civilization. The Sourcebook II: The Empire. New York: Harper Torchbooks, 366-369. Moscadi, A. (1975). “Note a PLond. 1912”. Studi Italiani di Filologia Classica 47: 236-250. Oliver, J. H. (1989). Greek Constitutions of Early Roman Emperor from Inscriptions and Papyri. Philadelphia: American Philosophical Society, 77-88, no. 19. Pestman, P. W. (1990). The new papyrological primer. Leiden: Brill, 105-109, no. 16. Rostovtzeff, M. (1926): “Pax Augusta Claudiana”. The Journal of Egyptian Archaeology 12(1): 24-29. Schubert, P. (2000). Vivre en Egypte gréco-romaine. Une sélection de papyrus. Vevey : Editions de l’Aire, 176-179. Stuart, M. (1938). The portraiture of Claudius. Menasha, Wisconsin : George Banta Publishing Company, 6-13. Tcherikover, V. and Fuks, A. (1960). Corpus Papyrorum Judaicarum. Vol. 2. Cambridge: Harvard University Press, 36, 39-42-43. White, J. L. (1986). Light from Ancient Letters. Philadelphia: Fortress Press, no. 88. |
Letter of Marcus Aurelius and Commodus to the Athenian Gerousía
| TITLE Letter of Marcus Aurelius and Commodus to the Athenian Gerousía |
| DATE 178-179, 182-183 CE |
| TEXT The Packard Humanities Institute (see SEG 21, 509; IG II² 1108). [57] προσε̣ῖ̣σ̣θε v τὰς μὲν οὖν εἰκόνας ἡμῶν τ’ αὐτῶν καὶ [τῶν ἡμῶν γυναικῶ]ν ποιήσασθαι βεβούλησθε χ[ρυσᾶς ἢ ἀργυρᾶς, ἤ] [58] τε μάλιστ’ ἐ[π]ὶ τῆς ἡμε[τ]έρας γνώμης συνιέντες βούλεσθε χα[λκαῖς εἰκόσιν ἀρκεῖ]σθαι, δῆλον δ’ ὡς ποιήσεσθε ἀ[νδριάντας οἵους] [59] κοινότε[ρο]ν οἱ πολλο[ὶ] προτομὰς καλοῦσιν, καὶ συνμέτρους [αὐτὰς ἐκτελέσετε τὰ]ς τέτταρας ἴσας ὡς ῥᾴδιον ε[ἶναι ἐν ταῖς ἑορταῖς] [60] ὑμῶν κ̣[αθ’ ἑκ]ά̣στην τ[ῶ]ν̣ συνόδων εἰσκομίζειν ἔνθα ἂν βο[ύλησθε αὐτὰς ἑκάστο]τ̣ε ὥσπερ δὴ καὶ εἰς τὰς ἐκκλ[ησίας· τοὺς βάθρους] [61] δὲ ἐπ[ὶ τούτοις] εἶναι τὸ [ἐπί]στ̣ημα τῶν ἡμετέρων ὀνομάτων [τῆς εἰς ἡμᾶς εὐνοίας ἕ]νεκα προσείμεθα, ἡδέω[ς ἀποδεχόμενοι τοι]- [62] αῦτ’ [ἀλλὰ τὰ θεῖα] καὶ τὰ δο[κ]οῦντα ἐπίφθονα ὀκνοῦντες ἐν ἅπ[ασι καιροῖς· διὸ καὶ νῦ]ν ὑμεῖν εὐγνωμόνως ἐμ[φανίζομεν ποιήσα]- [63] σ[θαι μόνον χαλκ]ᾶς ὡς [του]ῦτ’ ἂν εἴη μᾶλλον ἡμε[ῖ]ν κεχαρισμέ[νον· τοὺς δὲ ἄλλους τὴν αὐτῶν γνώμην ὑπ’ [αὐτῶν διδασκόμενος] [64] [δηλώσει ὑμεῖν Κ]αίλι[ος] Κουαδρᾶτος ὁ ἐπίτροπος ὑμῶν vacat [εὐτυ]χεῖτε vacat |
| TRANSLATION Oliver 1941, 116. Then in regard to the images which you have wanted to make of ourselves and of our consorts in gold or silver, or best of all, if understanding from our own proposal, you are willing to content yourselves with images of bronze, it is clear that you will make statues such as the many more commonly call protomai (busts), and you will execute them on a moderate scale, the four of equal size, so that it will be easy on your holidays at every gathering to transport them wherever you may wish on every occasion, as for example to the popular assemblies. And as for the bases, we permit the placing of our names upon these because of your good will toward us, for we gladly accept such honors but on all occasions we avoid the divine and those which seem to provoke envy. Therefore, also now we gratefully instruct you to make only bronze images, that this would be more pleasing to us. As for the other persons, Caelius Quadratus our procurator, who is being instructed by them, will inform you of their decision. |
| BIBLIOGRAPHY Dittenberger, W. (1878-1882). IG III Inscriptiones Atticae aetatis Romanae. Parts I-II. Berlin: Reimer, 1108 (partial edition) = IG III ad. 39a. Fishwick, D. (1991). The Imperial Cult in the Latin West. Studies in the Ruler Cult of the Western Provinces of the Roman Empire. Vol. II. 1. Leiden: Brill, 545. Kirchner, J. (1913-1940). IG II² Inscriptiones Graecae. Vol II et III. Inscriptiones Atticae Euclidis anno posteriors. Parts I-III. Berlin: Reimer (partial edition) = IG II² 1108. Meritt, B. D. (1933). “The inscriptions”. Hesperia: The Journal of the American School of Classical Studies at Athens 2(2): 149-169. Meritt, B. D. (1961). “Greek Inscriptions”. Hesperia: The Journal of the American School of Classical Studies at Athens 30(3): 205-292, no. 31. Oliver, J. H. (1941). The Sacred Gerusia. Baltimore: American School of Classical Studies at Athens, 108-120, no. 24. Oliver, J. H. (1961). “New Fragments of Sacred Gerusia 24 (I. G., II2, 1108)”. Hesperia: The Journal of the American School of Classical Studies at Athens 30(4): 402-3. Woodhead, A. G., ed., (1965). Supplementum Epigraphicum Graecum. 21, 509. Amsterdam. |
Decree of Messene in Honour of the Emperor Tiberius
| TITLE Decree of Messene in Honour of the Emperor Tiberius |
| DATE 14 CE |
| TEXT SEG 41, 328 (see also: SEG 39, 378 and SEG 42, 344). Edition of Kantiréa 2007, 206-207, no. 3 (Appendice IA). [1] Θεῶι Σεβαστῶι [Καίσαρι κ]αὶ Τιβερίωι Καίσ̣[αρι] [2] Σεβαστῶι, τ[οῦ γραμμ]ατέος συνέ[δρων] [3] καὶ ἱερέος [θεοῦ Σεβαστοῦ] Καίσαρος [- – – – – – – – – – – – – – – – – -] [4] [- – – – – – -] Ἀ̣ρ̣ι̣σ̣[- – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – -] vac. [5] [- – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – -] [6] ἐνφάνισον δ[ὲ – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – -] [7] Διομέα ἱερέ[α – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – -] [8] οτεία τὰν θ[- – – – – – – – – – – – – – – – – – – – – – – – – – – – – ἁμεῖν καὶ πᾶ]- [9] [σ]ιν ἀνθρώ[ποις] [- – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – -] [10] [- – -]εις θε[- – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – -] [11] [- – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – -] vac. [12] δυν[- – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – -] [13] φυλάσσοντ[- – – – – – – – – – – – – – – – – – – – – – πᾶσι τοῖς τὰν πόλιν κα]- [14] τοικοῦντοις καὶ [- – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – -] [15] ετι τελειότατα ἐκχο̣[- – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – ἔμ] [16] πεδα πάντα τὰ προτει[νόμενα] [- – – – – – – – – – – – – – – – – – – – – – – – – -] [17] ὅταν ὁ μάντις κατεύχη[ται – – – – – – – – – – – – – – – – – – – – – – – – – – – -] [18] καὶ Καίσαρα Σεβαστὸν ἐξισ̣[- – – – – – – – – – – – – – – – – – – – – – – – – – -] [19] εἰσ{σ}φέρῃ τοὺς ἄρχοντας, ὀμν[ύειν δὲ] [- – – – – – – – – – – – – – – – – – – – -] [20] ἐν ταῖς εἰσόδοις ἕκαστος ν̣[- – – – – – – – – – – – – – – – – – – – – – – θεοῦ Σε-] [21] βαστοῦ Καίσαρος καὶ Τιβερίου Καίσαρο[ς Σεβαστοῦ καὶ τοῖς ἐκγόν]- [22] οις αὐτῶν · ἀμ[νοῖ]ς εὐωχείσθω ἐν τ[ῷ Σεβαστείῳ [- – – – – – – – – ἱερεὺς] [23] ὁ κατ᾽ ἔτος τοῦ Σεβαστοῦ δαδουχείτω [- – – – – – – – – – – – – – – – – – – – -] [24] εἰς τὸ ἱερὸν παρέρπων καὶ πρῶτος ἐκ δεξιῶν σ[- – – – – – – – – – – – – – – -] [25] μονον ἁμεῖν καὶ πᾶσιν ἀνθρώποις φωτίσαι [- – – – – – – – – – – – – – – – – – -] [26] ναν τὸν Σεβαστόν, Τιβερίου δὲ Καίσαρος ἀπ̣[- – – – – καὶ τοὺς γεννήσαν]- [27] τας αὐτὸν καὶ ἀνιέντας αὐτῷ, τὸν αὐτὸν ν̣[· · ? · ·] [28] δὲ καὶ θεὰν Λειβίαν τὰν ματέρα αὐτοῦ καὶ γ[υναίκα θεοῦ Σεβαστοῦ Καίσαρος] [29] καὶ Ἀντωνίαν καὶ Λιβίλλαν, ἱερέα τρει[- – – – – – – – – – – – – – – – – – – – – – -] [30] εἰς τὸν ἑξῆς ἐνιαυτόν, ὥσπερ καὶ [- – – – – – – – – – – – – – – – – – τοῦ Σεβα-] [31] στοῦ ἱερεὺ⟨ς⟩ καὶ δαδουχείτωσ̣α̣[ν – – – – – – – – – – – – – – – – – – – – – – – – -] [32] το ἐν ἁπάντοις, ὥσ[π]ερ̣ κ̣α̣ὶ̣ [- – – – -] ΔΑΙΡΟΣΑ [- – – – – -]ν δὲ κ[- – – -] [33] [- – – τ]ε θ̣ε̣ὸ̣ν [- – -]ικαν̣ αὐτοῦ. καὶ ἄ[γεσθαι] πάντας τοὺς τὰν πόλ[ιν] κατοικοῦντας [34] [- – -]σογ[- – -]αν [ἐκε]χειρίαν ἐπὶ τρεῖς ἁμέ[ρας ἐφ]ε̣ξῆς, ἐπιτελεῖσθαι δὲ καὶ ἀγώνας, γυμνι- [35] κὸν τῶν παίδων καὶ ἐφήβων καὶ ἱ[ππικ]ὸν τῶν νέων ἐν τᾶι γενεθλίῳ ἁμέρᾳ καὶ [36] ἀνατίθεσθαι τῶν νικησάντων ὅπ[λα ἀ]πὸ τοῦ καθ᾽ ἔτος ἱερέοςּ ἀποστεῖλαι δὲ καὶ [37] πρεσβείαν εἰς Ῥώμαν ποτὶ τὸν αὐτοκ̣[ρά]τορα Τιβέριον Καίσαρα, τὰν λυπηθησο- [38] μέναν μὲν ἐπὶ τῷ μηκέτι ἁμεῖν ἦμεν ἐ[μ]φανῆ τὸν θεόν, ἀσπασομέναν δὲ Τιβέρι- [39] ον τὸν αὐτοκράτορα καὶ συνχαρησομέναν ἐπὶ τῷ τὸν ἄξιον καὶ κατ᾽ εὐχὰν ἁμεῖν ἁγε- [40] μόνα γεγενῆσθαι τοῦ παντὸς κόσμου, ἀποδυρουμέναν δὲ καὶ περὶ τῶν κατεσχη- [41] κότων τὰν πόλιν ἀτόπων καὶ ἱκετεύσουσαν ὅπως τύχωμες ἐλέου τινός. vac. |
| TRANSLATION Lo Monaco 2009, 778-779. Al dio Augusto Cesare ed a Tiberio Cesare Augusto, grammateus dei sinedri e sacerdote del dio Augusto Cesare […] figlio di Arist-[…] spiegarono poi […] Diomeo sacerdote […] ozia il sacrificio a tutti gli uomini […] custodiscan […] risiedere ai […] ancora perfettissime esultare […] eserciti, tutte le cose proposte […] quando l’indovino preghi […] anche Cesare Augusto […] introduca gli arconti, giuri […] anche agli ingressi ciascuno per il dio Augusto Cesare e per Tiberio Cesare Augusto e per i loro discendenti; faccia il banchetto con agnelli nell’ Augusteo […] il sacerdote di Augusto in carica porti la fiaccola […] procedendo lentamente verso il santuario e per primo da destra […] solo porti la luce a noi e a tutti gli uomini […] l’Augusto, di Tiberio Cesare […] [e coloro che lo hanno generato] e allevato per lui, lo stesso […] e la dea Livia madre di lui e moglie del dio Cesare Augusto e Antonia e Livilla, sacerdote per l’anno successivo, come anche […] sacerdote di Augusto e portino la fiaccola […] fra tutti quanti, come anche […] e dio […] di lui, e tutti coloro che abitano la città conducano tregua per tre giorni di seguito, si compiano anche agoni, uno ginnico dei fanciulli e degli efebi, ed uno ippico dei giovani nel giorno del genetliaco e vengano dedicate armi dei vincitori dal sacerdote dell’anno, venga inviata anche una ambasceria a Roma presso l’imperatore Tiberio Cesare, la quale fará le condoglianze per il fatto che il dio non ci è più visible, salutando l’imperatore Tiberio e rallegrandosi per il fatto che, secondo la nostra preghiera, è arrivato un degno capo di tutto il mondo, lamentandosi anche delle situazioni anomale che affiggono la città e supplicando affinché otteniamo un po’ di pietà. |
| BIBLIOGRAPHY Camia, F. (2011). Theoi Sebastoi: il culto degli imperatori romani in Grecia (provincia Achaia) nel secondo secolo D.C. Atene: Institouto Hellēnikēs kai Rōmaïkēs Archaiotētos, 122-123. Camia, F. (2018). “Which relationship between Greek Gods and Roman Emperors? The cultic implications of the ‘assimilation’ of Emperors to Gods in mainland Greece”. ARYS 16: 105-137. Camia, F. and Kantiréa, M. (2010). “The imperial cult in the Peloponnese”. In: A. D. Rizakis and C. E. Lepenioti, eds., Roman Peloponnese III: Society, Economy and Culture under the Roman Empire: Continuity and Innovation. Athens: Diffusion de Boccard, 375-406. Deshours, N. (2004). “Cultes de Déméter, d’Artémis Ortheia et culte impérial à Messène (Ier s. av. notre ère-Ier s. de notre ère)”. Zeitschrift für Papyrologie und Epigraphik 146, 115-127. Galli, M. and Tozzi, G. (2016). “Le prime manifestazioni del culto di Augusto nell’Oriente greco. Il caso di Kalindoia”. In: I. Baglioni, ed., Saeculum Aureum. Tradizione e innovazione nella religione romana di epoca augustea. Roma: Quasar, 239-259. Harrison, J. R. (2012). “Diplomacy over Tiberius’ accession”. In: S. R. Llewelyn, J. R. Harrison and E. J. Bridge, eds., New Documents Illustrating Early Christianity. Vol. 10. A Review of the Greek and Other Inscriptions and Papyri Published between 1988 and 1992. Michigan-Cambridge: Macquarie University, N.S.W. Australia, 64-75. Kantiréa, M. (2007). Les dieux et les dieux augustes: le culte impérial en Grèce sous les Julio-claudiens et les Flaviens: études épigraphiques et archéologiques. Athenes: Kentron Hellēnikēs kai Rōmaïkēs Archaiotētos, 69-71, 206-207, no. 3 (Appendice IA). Lo Monaco, A. (2009). Il crepuscolo degli dèi d’Achaia. Religione e culti in Arcadia, Elide, Laconia e Messenia dalla conquista romana all’età Flavia. Roma: L’Erma di Bretschneider, 778-779. Muñiz Grijalvo, E. (2021). “Imperial mysteries and religious experience”. In: A. Alvar Nuño, J. Alvar Ezquerra and G. Woolf, eds., SENSORIVM: The Senses in Roman Polytheism. Leiden– Boston: Brill, 192-206. Pleket, H.W., and Stroud, R. S., eds., (1994). Supplementum Epigraphicum Graecum. 41, 328. Amsterdam. Themelis, P. (1991). “Ἀνασκαφὴ Μεσσήνης ὑπὸ Πέτρου Θέμελη (πίν. 31-57)”. Praktika tes en Athenais Archaiologikes Hetaireias 143 (1988): 52-58. Themelis, P. (1993): “Ἀνασκαφὴ Μεσσήνης ὑπὸ Πέτρου Θέμελη (πίν. 31-74)”. Praktika tes en Athenais Archaiologikes Hetaireias 145 (1990): 88-90. Touchais, G. (1989). “Messène”. Bulletin de correspondance hellénique 113(2): 610-612. |
Affidavit of Priestly Rank (P.Oxy. 10.1265)
| TITLE Affidavit of Priestly Rank (P.Oxy. 10.1265) |
| DATE 336 CE |
| TEXT Grenfell and Hunt 1914, 190, no. 1265 (P.Oxy. 10.1265). [1] Μετὰ τὴν ὑπατείαν Ἰουλίου Κωνσταντίου [2] πατρικίου ἀδελφοῦ τοῦ δεσπότου ἡμῶν [3] Κωνσταντίνου Αὐγούστου καὶ Ῥουφίου [4] Ἀλβίνου τῶν λαμπ(ροτάτων). [5] Φλαουίῳ Παιανίῳ τῷ καὶ Μακροβίῳ λο(γιστῇ) Ὀξ(υρυγχίτου) [6] παρὰ Αὐρηλίου Θωνίου Δημητρίου [7] ἀπὸ τῆς αὐτῆς πόλεως ἱερέως [8] ἱ̣ερ̣οῦ Διὸς καὶ Ἥρας καὶ τῶν συννάων [9] θ̣ε̣ῶν μεγίστων [κα]ὶ κωμαστοῦ [10] θίων προτομῶν καὶ Νίκης αὐτῶν [11] προαούσης. ἐπέθετό μοι ἡ [12] σὴ ἐμμέλε̣[ια ἐγγρά]φως δηλῶσαι [13] πόθεν εἴην π̣[α]ρ̣[ῃ]ρηκὼς τὸ προ- [14] κίμενον ἀξίωμα. κατὰ ταῦτα [15] ὁμολογῶ ὀμνὺς τὸν σεβάσμιον θεῖον ὅρκον [16] τῶν δεσποτῶν ἡμῶν Αὐτοκράτορός τε [17] καὶ Καισάρων ἐκ διαδοχῆς τοῦ προειρη- [18] μένου̣ μου πατρὸς Δημητρίου [19] [ἐ]σχηκέναι τὸ αὐτὸ ἀξίωμα [20] κ̣[ἀ]κεἰνυ<o>υ τυγχάνοντες ἱερέως [21] τῶν αὐτῶν ἱερέων καὶ κωμα- [22] στῶν θείων προτομῶν καὶ [23] μηδὲν διεψεῦσθαι, ἢ ἔνοχος εἴην [24] τῷ θείῳ ὅρκῷ̣. [25] ὑπατείας τῆς προκ(ειμένης) Φαμενὼθ λ. —— 2nd hand [Α]ὐρήλιος Θωνίος ὤμασα τὼν θεῖω̣ν ὥρκων ὡς πρώ- κειται. |
| TRANSLATION Grenfell and Hunt 1914, 190-191, no. 1265 (P.Oxy. 10.1265). The year after the consulship of Julius Constantius, patrician, brother of our master Constantinus Augustus, and Rufius Albinus, the most illustrious. To Flavius Paranius also called Macrobius, logistes of the Oxyrhynchite nome, from Aurelius Thonius son of Demetrius, of the same city, priest of the temple of Zeus, Hera, and the associated most great gods, celebrant of the divine images and their advancing victory. Your grace enjoined me to state in writing whence I obtained the aforesaid rank. Accordingly I acknowledge, swearing the holy, divine oath by our masters the Emperor and the Caesars, that I received the said rank in succession to my aforesaid father Demetrius, who was himself one of the said priests and celebrants of the divine images, and that I have made no false statement, under penalty of the consequences of the divine oath. In the consulate aforesaid, Phamenoth 30. I, Aurelius Thonius, have sworn the divine oath, as aforesaid. |
| BIBLIOGRAPHY Fishwick, D. (1991). The Imperial Cult in the Latin West. Studies in the Ruler Cult of the Western Provinces of the Roman Empire. Vol. II.1. Leiden: Brill, 550-551. Grenfell, B. P. and Hunt, A. S. (1914). The Oxyrhynchus Papyri. Vol. 10. London: Egypt Exploration Fund, 189-191, no. 1265. Robert, L. (1960). “Recherches épigraphiques”. Revue des Études Anciennes 62(3-4): 276-361. Ródenas Perea, E. M. (in progress). “La κωμασία en las fuentes grecorromanas: un análisis religioso, historiográfico y semántico”. ARYS. |
Trilingual decree of the priests gathered in Canopus in honour of Ptolemy III Euergetes and Berenice (1st version)
| TITLE: |
| Trilingual decree of the priests gathered in Canopus in honour of Ptolemy III Euergetes and Berenice (1st version) |
| DATE: |
| March 7th, 238 BC |
| ACTUAL LOCATION: |
| The Cairo Museum (place of discovery: Memphis, Egypt) |
| LINK: |
| (1) |
| TEXT: |
| BAGNALL, R. S.; P. Derow (1981): Greek historical documents: the Hellenistic period, Chico, pp. 222-226 DITTENBERG, W. (1903): Orientis Graeci Inscriptiones Selectae. Vol. 1, Leipzig, pp. 91-110 KAMAL A. BEN (1904): Catalogue général des antiquités égyptiennes du Musée du Caire : Stèles ptolémaïques et romaines, nos. 22001-22208, El Cairo, pp. 59-61 MICHEL, Ch. (1900): Recueil d’inscriptions grecques, Bruxelles, pp. 415-420 MILNE, J. G. (1905): Catalogue général des antiquités égyptiennes du Musée du Caire: Greek inscriptions, Oxford, pp. 1-5 PREISIGKE, F.; F. BILABEL; E. KIESSLING; H.-A. RUPPRECHT (1950): Sammelbuch Griechischer Urkunden aus Ägypten, Band 5, Nr. 7515-8963, Heidelberg, n. 8858 STRACK, M. L. (1897): Die Dynastie der Ptolemäer, Berlin, pp. 227-232 VANDONI, M. (1964): Feste pubbliche e private nei documenti greci, Milano, 1964, pp. 7-14 |
| EDITIONS/TRANSLATIONS: |
| MILLER, E. (1902): Découvert d’un novel exemplaire du décret de Canope, Journal de Savants, pp.214-222. BERNAND, A. (1992): La prose sur pierre dans l’Égypte hellénistique et romaine, I. textes et traductions, Paris, pp. 23-27 |
| KEYWORDS: |
| Word used to mean procession: |
| περίπλους (ll. 47-48) |
| Word used to mean the cult images: |
| ἄγαλμα (l. 49) |
| Gods or other entities named: |
| Berenice (l. 47) |
| Description of the cult images: |
| The statue is made of gold and adorned with stones (l. 49); with a different tiara from the one on the statue of Berenice’s mother (ll. 51-52); with a scepter in the shape of papyrus (ll. 52-53) |
| Procession’s route: |
| Frequency with which the procession takes place: |
| To all the ἐξοδείαι and πανηγύρεις of the other gods (ll. 50-51) |
| Performers: |
| ὁ προφήτης (l. 50), the priests in charge of dressing the statues (οἱ ἱερεῖς πρὸς τὸν στολισμὸν τῶν θεῶν l. 50) |
| References to the public attending the procession: |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| The statue is to be honored (τιμᾶται) and worshipped προσκυνῆται) by all under the name of Queen Berenice (l. 51) |
| Other remarkable elements: |
| the priests carry the statue in their arms (l. 50) |
| BIBLIOGRAPHY: |
| LEGRAS, B. (2004): “La réforme du calendrier sous Ptolémée III: l’avènement d’un « âge d’or » ?”. In: C. Auliard, L. Bodiou (eds.), Au jardin des Hespérides: histoire, société et épigraphie des mondes anciens : mélanges offerts à Alain Tranoy, Rennes, pp. 191-206 PFEIFFER, S. (2004): Das Dekret von Kanopos (238 v. CHR), München |
Honorary decree of the boule and demos of Priene for Aulus Aemilius Zosimos
Honorary decree of the boule and demos of Priene for Aulus Aemilius Zosimos
| TITLE: |
| Honorary decree of the boule and demos of Priene for Aulus Aemilius Zosimos |
| DATE: |
| c. 84/81 BC |
| TEXT: |
| I.Pri. 112-113 = SEG 39 1264 HILLER VON GAERTRINGEN (1906): Inschriften Von Priene, Georg Reimer, Berlin |
| EDITIONS/TRANSLATIONS: |
| I.Pri. 111 (English) CARBONNEAU, I (1988): “L’évergétisme à Priène à la fin de l’époque hellénistique”, PhD Dissertation, Université Laval, pp. 45-52 (French) |
| KEYWORDS: |
| Word used to mean procession: |
| ἐπόμ̣πευσε (I.Pri. 112, l. 117) |
| Word used to mean the cult images: |
| ἑρμᾶς δύο (I.Pri. 112, l. 114) |
| Gods or other entities named: |
| The goddess Athena (I.Pri. 112, l. 103) |
| Description of the cult images: |
| Zosimos adorned the gymnasium, setting up two herms in front of the exedra of the ephebes (I.Pri. 112, l. 114-115, τὸ γυμνάσιον ἐκόσμησε, ἀναθ[ε]ὶς ἑρμᾶς δύο πρὸ τῆς ἐφηβικῆ[ς] ἐξέ[δρας) |
| Procession’s route: |
| In the streets of Priene |
| Frequency with which the procession takes place: |
| Yearly, the festival of Panathenaia (I.Pri. 112, l. 102) |
| Performers: |
| As the supervisor of the Panathenaia festival, Zosimos led the procession (I.Pri. 112, l. 104-106, [ἡ]μ̣ῶν προσ[τάτιδ]α θε̣ό<ν,> ἐπόμ̣πευσε μὲν κατὰ τὰ εἰθισ[μέ]να [μ]ετὰ τῶν [βο?]ηγῶν) |
| References to the public attending the procession: |
| Rites related to the procession: |
| As the leader of the Panathenea procession, Zosimos offered a sacrifice of oxen on behalf of the city, he presented a prize to the ephebes for wearing fine armour, and he distributed the meat from the sacrifice to the magistracies and the councillors and to those who ran the long distance race and to the trainers around the place and to the public officials (I.Pri. 112, l. 108-112, π[αρ]έσστησεν δὲ ὑπὲρ τῆς πόλεως βοϊ[κ]ὴν θυσίαν· ἔθη[κε]ν δὲ καλλιοπλίας τοῖς ἐφήβοις ἆθλον· διένειμεν [δὲ τ]ὰ ἀπὸ τῆς ἱερουργίας ταῖς τε συναρχίαις καὶ βουλευταῖς κα[ὶ τ]οῖς τὸν μακρὸν τροχάσασιν δρόμον κ[αὶ] τοῖς περὶ τὸν τό[π]ον̣ π̣α̣[ι]δευταῖς καὶ δημοσίοις) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| Zosimos was honoured in these two decrees for his service as gymnasiarch and for his service as stephanephoros (“city presient/governor” of Priene). It is noticeable that Zosimos had adopted a Roman name |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1972, n.337 PLEKET, H.W., “SEG 39-1264. Priene. Honorary decree for Zosimos, after 84 B.C.”, in: Supplementum Epigraphicum Graecum, Current editors: A. T. E. N. Chaniotis Corsten Stavrianopolou Papazarkadas. Consulted online on 29 October 2021 |
Honorary decree of the boule and demos of Priene for Krates
Honorary decree of the boule and demos of Priene for Krates
| TITLE: |
| Honorary decree of the boule and demos of Priene for Krates |
| DATE: |
| c. 89 BC |
| TEXT: |
| I.Pri. 111 = SEG 65 1077 [*IPriene 111; **Holleaux, BCH 31, 1907, 387 (ll. 116, 119, 132, 141, 142-3); **Wilhelm, WS 29, 1907, 21 (l. 308); **Wilhelm, NB 52-3 (ll. 176); **Robert, RA 24, 1926, 181 (l. 120); SEG 4, 493; **Hellenica 9, 75-6 (l. 188-189); **Migeotte, L’emprunt public no. 95 (ll. 200-201); BE 1987:221 (p. 308)] HILLER VON GAERTRINGEN (1906): Inschriften Von Priene, Georg Reimer, Berlin |
| EDITIONS/TRANSLATIONS: |
| I.Pri. 111 (English) |
| KEYWORDS: |
| Word used to mean procession: |
| πομπ[εύσ]ας (l. 179) ἐκφοράς (l. 307, “a carrying out of a corpse to burial” = a funeral procession) |
| Word used to mean the cult images: |
| χαλκῆν ε̣[…]ων (l. 302-304) |
| Gods or other entities named: |
| The most revered goddess (l. 180, σεμνοτάτης θε[ᾶς) = Athena) |
| Description of the cult images: |
| Procession’s route: |
| In the streets of Priene |
| Frequency with which the procession takes place: |
| The funeral procession, yearly? |
| Performers: |
| While he was alive, Krates led the procession as stephanophoros or “city president” of Priene. When he died, he was crowned [with a golden crown in his funeral procession (l. 307, στεφα[νῶσαι] αὐτὸν [ἐπὶ τῆς ἐκφορᾶς στεφάνωι χρυσέω), and in his funeral procession took part the paidonomos with the boys and the gymnasiarch of the youths accompanied by the ephebes and the youths and the generals with the other citizens (l. 311-312, συ]ν̣ακολουθῆσ̣αι δὲ τ[ῆ]ι ἐκφορᾶι [τόν τε] π̣αι[δονόμον μετὰ τῶν παίδων καὶ τὸν γυμνασίαρχον] τῶν νέ[ων ἔχ]οντα̣ τοὺς ἐφήβους καὶ τοὺς νέους κα[ὶ τοὺς στρατηγοὺς μετὰ τῶν ἄλλων πολιτῶν) |
| References to the public attending the procession: |
| Any citizen who wishes to crown Krates during his funeral procession was be able to do so (l. 309-310, ἐξεῖναι δὲ καὶ ἐπὶ τῆι ἐκφορᾶι τῶν] λοιπ[ῶν τὸν β]ουλόμενον στεφανοῦν Κράτητα) |
| Rites related to the procession: |
| As the leader of the procession Krates offered the sacrifices to the goddess and he prayed earnestly for the city to have the best fortune and he sacrificed favourably on behalf of the safety of the citizens of the city and its territory (l. 180-182, καὶ παραστήσας τῆι θεᾶι τὰς θυσίας καὶ κ[ατευξάμε]νος μὲν [κάλλι]στα τῶι δήμωι καὶ καλλιερήσας ὑπέρ τε τῆς τῶν πο[λιτῶν σωτ]ηρίας καὶ ε̣[ὐξάμενος ὑπέρ τε τῶν πο]λ̣ι̣[τῶν καὶ τ]ῶ̣ν κατοικούντων τήν τε πόλιν καὶ τὴν χώραν) Meals in the prytaneion (city hall, seat of government of the city) and in the Panionion (an Ionian sanctuary dedicated to Poseidon Helikonios and the meeting place of the Ionian League, the sanctuary was under the control of the Ionian city of Priene) (l. 311-312, εἶναι δὲ] [αὐ]τῶ[ι σίτησι]ν μὲν [ἐν πρυτανεί]ωι̣ [καὶ ἐν Πανιωνίωι καὶ μετουσίαν τῶν συντελουμένων ἱερῶν). Sacred rites and sacrifices were performed in the council (l. 313-314, καὶ θυ]σιῶν ἐν [τῆι β]ουλῆι) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| Krates had an important role in resolving the disputes in which Priene was involved at the time, but much of the long inscription in his honour has been lost, and the frequent gaps can make it difficult to follow the sense. The official announcement of the death of Krates and of his funeral procession is made by the councillors in the city agora (l. 307-308, ποιήσασθαι δὲ] τὴν ἀναγόρευσιν τοὺ<ς> ἐσομ[έ]νο[υς] τό<τε> γραμμα[τεῖ]ς τῆς [βουλῆς καὶ τοῦ δήμου ἐν τῆι ἀγορᾶι) Krates’ funeral crown is supplied by the neopoies of the city, the “temple warden”, an official in various Greek cities such as Priene (l. 309, στέφανον χορηγῆσαι τὸν νεωποίην τῆς πόλεως [τὸ] ἀν[άλωμα) |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1972, n.337 CHANIOTIS, A., CORSTEN, T., PAPAZARKADAS, N. AND TYBOUT, R.A., “SEG 65-1077. Priene. Honorary inscriptions for Krates and for Herakleitos, after 90 B.C.”, in: Supplementum Epigraphicum Graecum, Current editors: A. T. E. N. Chaniotis Corsten Stavrianopolou Papazarkadas. Consulted online on 29 October 2021 TSIGARIDA, I. (2015): “Salt in Asia Minor. An outline of Roman authority interest in the resource”. In: P. Erdkamp, K. Verboven, and A. Zuiderhoek (eds.), Ownership and Exploitation of Land and Natural Resources in the Roman World, Oxford WALLACE, Ch. (2014): “Ager publicus in the Greek East: I. Priene 111 and other examples of resistance to the publicani”, Historia 63.1, pp. 38-73 |
Honorary decree of the boule and demos of Priene for Moschion Kydimou
Honorary decree of the boule and demos of Priene for Moschion Kydimou
| TITLE: |
| Honorary decree of the boule and demos of Priene for Moschion Kydimou |
| DATE: |
| 129/100 BC |
| TEXT: |
| I.Pri. 108 = SEG 39 1262 [Holleaux, BCH 31, 1907. 385-386 (ll. 28, 30, 39-40, 54, 56, 61, 171, 222, 372); **Wilhelm, WS 29, 1907, 19-20 (ll. 59, 216, 377); **Graindor, Mus. belge 11, 1907, 127 (l. 45); **Wilhelm, NB VI 51-2 (ll. 104-5); **Robert, RPh 53, 1927, 100, note 1 (l. 74); SEG 4, 491; **Koerner, Philologus 108, 1964, 140-2 (l. 258); Migeotte, L’emprunt public no. 94] HILLER VON GAERTRINGEN (1906): Inschriften Von Priene, Georg Reimer, Berlin |
| EDITIONS/TRANSLATIONS: |
| I.Pri. 108 (English) CARBONNEAU, I (1988): “L’évergétisme à Priène à la fin de l’époque hellénistique”, PhD Dissertation, Université Laval, pp.45-52 (French) |
| KEYWORDS: |
| Word used to mean procession: |
| προεπ̣[όμπευσεν] (l. 281, vb. προπομπεύω, “go before in a procession”) |
| Word used to mean the cult images: |
| εἰκόνι χρυσῆι (l. 5, 317-318) |
| Gods or other entities named: |
| Olympian Zeus (Διὸς τοῦ Ὀλυμπίου, l. 254); Olympian [Zeus] 260 and Hera and Athena Polias and Pan Arogos ([Διὶ τ]ῶι Ὀλυμπίωι καὶ τῆι Ἥραι καὶ τῆι Ἀθηνᾶι τῆι Πολιάδι καὶ [τῶι Πα]νὶ τῶι Ἀρωγῷ, l. 26-261) |
| Description of the cult images: |
| Procession’s route: |
| In the streets of Priene |
| Frequency with which the procession takes place: |
| Performers: |
| Moschion, while he was alive, as stephanophoros or “city president” of Priene (Grainger 1997, p. 473), i.e. “garland-wearer”, the eponymous magistrate of some Hellenistic cities such as Priene, Miletus or Magnesia; the title could also be given to high-ranking priests. Througout his time as stephanophoros Moschion led a procession in the festival of Panathenaia with a cow worthy of Athena (l. 281-282, προεπ̣[όμπευσεν δὲ καὶ ἐν τῆι τῶν Πανα]θηναίων ἑορτῆι βοῒ τῆς Ἀθηνᾶ[ς ἀξίαι) When Moschion died, the funeral procession was followed by the paidonomoi (officials in Greek cities, responsible for the training of boys who were younger than ephebes) with the boys and the gymnasiarch bringing the ephebes and the youths and the generals with the other citizens (l. 366-370, συνακολουθῆσαι δὲ] [τῆι ἐκφορᾶι τού]ς [τε π]αι[δο]νόμους [μετὰ τῶν] παίδων [καὶ] τὸγ γυμνασίαρχον ἔχο[ντα τούς] τε ἐφήβους καὶ τοὺς νέους καὶ τοὺ[ς στρατηγοὺς] μετὰ τῶν ἄλλων πολιτῶν) |
| References to the public attending the procession: |
| The procession was so splendid that Moschion received the approbation from the foreigners who were staying in the city during the Panathenaia (l. 85-87, ἐπιφανῆι τὴν πρὸς π[άντας εὔνοιαν ἀποδειξάμενος,] ὥστε καὶ παρὰ τοῖς ἐπιδεδ̣[ημηκόσι τῶν ξένων ἀποδοχῆς τῆς] μεγίστης τετευχένα) |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| Moschion gave a demonstration of his absolute devoutness towards the gods by leading the procession (l. 281-282, προεπ̣[όμπευσεν δὲ καὶ ἐν τῆι τῶν Πανα]θηναίων ἑορτῆι βοῒ τῆς Ἀθηνᾶ[ς ἀξίαι) |
| Other remarkable elements: |
| By the time of this decree, a benefactor was often distinguished more by his regular handouts from his personal wealth than by his exploits in the service of the state; this long inscription contains one of the most detailed surviving accounts of the career of a local benefactor in Hellenistic times, Moschion’s career lasted well over twenty years, from the reign of Demetrios I of Syria (161-150 B.C.) up until the Roman settlement of Asia Minor in 129 B.C. Cf. Horster and Klöckner (2013, p. 133): “[Moschion] was not being honoured exclusivley in his capacity as a priestly officer, but also as an important benefactor of the city”. |
| BIBLIOGRAPHY: |
BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1972, n.337 ECKARD, A. (2012): “Female patronage and economic prominence at Hellenistic Priene”, All Theses and Dissertations (ETDs). 735, p. 13 GRAINGER, J. D. (1997): A Seleukid Prosopography and Gazetteer, Brill, Leiden, p. 473 HORSTER, M.; Klöckner, A. (eds.) (2013): Cities and priests cult personnel in Asia Minor and theAegean Islands, De Gruyter, Berlin, p. 133, 166 SERES, D. (2017): “Dynamics of public memory in Hellenistic Priene: a case study”. In: Bajnok, Dániel (ed.): Alia miscellanea antiquitatum. Proceedings of the Second Croatian–Hungarian PhD Conference on Ancient History and Archaeology. Budapest-Debrecen, pp. 189–200 PLEKET, H.W., “SEG 39-1262. Priene. Honorary decree for Moschion, after 129 B.C.”, in: Supplementum Epigraphicum Graecum, Current editors: A. T. E. N. Chaniotis Corsten Stavrianopolou Papazarkadas. Consulted online on 28 October 2021 |
Pompe in Tanagra
Pompe in Tanagra
| TITLE: |
| Pompe in Tanagra |
| DATE: |
| 250 BC |
| ACTUAL LOCATION: |
| Chalkis |
| LINK: |
| IG 12 Suppl. 646 |
| TEXT: |
| HILLER VON GAERTRINGEN, F. (1939): IG XII Suppl. Inscriptiones Graecae, XII. Supplementum, Berlin, n. 646 = IG 12 Suppl. 646 ROBERT, L. (1939): “Hellenica”, RPhil 13, pp 122–123 |
| EDITIONS/TRANSLATIONS: |
| KEYWORDS: |
| Word used to mean procession: |
| οἱ Σεβαστοφόροι (l. 12) |
| Word used to mean the cult images: |
| Gods or other entities named: |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| οἱ Σεβαστοφόροι (l. 12) |
| References to the public attending the procession: |
| Rites related to the procession: |
| Agonistic festivals of the Ἑκατηφόρια (l. 12) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| BIBLIOGRAPHY: |
| ROBERT, L. (1939): “Hellenica”, RPhil 13, pp 122–123 SCHACHTER, A. (2016): Boiotia in Antiquity. Selected papers, Cambridge, pp. 139-140 |
Philopoemen’s pompe
Philopoemen’s pompe
| TITLE: |
| Philopoemen’s pompe |
| DATE: |
| 182 BC |
| TEXT: |
| BERNADOTTE, P. (1921): Plutarch’s Lives, Volume X, Harvard University Press, Cambridge: Plut. Philop. 21.3 IG 5.2.432.29ss. = Syll2 624 |
| EDITIONS/TRANSLATIONS: |
| BERNADOTTE, P. (1921): Plutarch’s Lives, Volume X, Harvard University Press, Cambridge: Plut. Philop. 21.3 GUZMÁN HERMIDA, J. M. and MARTÍNEZ GARCÍA, Ó. (2007): Plutarco. Vidas Paralelas IV. Arístides-Catón; Filopemén-Flaminino; Pirro-Mario,Gredos, Madrid |
| KEYWORDS: |
| Word used to mean procession: |
| (ἐπινίκιόν)πομπήν (Plut. Philop. 21.2-3) συμπροῆγον (Plut. Philop. 21.4, vb. συμπροάγω, lead forward together) συνανεμείχθησαν (vb. συναναμίγνυμι, mix up together [in a procession], Plut. Philop. 21.4) |
| Word used to mean the cult images: |
| εἰκόνων (Plut. Philop. 21.5) |
| Gods or other entities named: |
| Zeus Saviour (IG 5.2.432, l. 10, [Δι]ὸς Σωτῆρος); cf. l. 39, οῖς δὲ Σωτηρίοις; l. 41, τὸν Δία τὸν Σωτῆρ[α) Hestia (IG 5.2.432, l. 45 Ἑστία) |
| Description of the cult images: |
| Procession’s route: |
| From Mesene to Megalopolis |
| Frequency with which the procession takes place: |
| Performers: |
| Philopoemen’s funeral urn was carried by his son Polybius (Plut. Philop. 21.3), who was followed by the chief men of the Achaeans, and after them followed the soldiers in full armour and with the horses decorated (Plut. Philop. 21.3, οἱ δὲ στρατιῶται ὠπλισμένοι μὲν αὐτοί, τοῖς δ᾽ ἵπποις κεκοσμημένοις ἐπηκολούθουν) |
| References to the public attending the procession: |
| They were wreathed with garlands (Plut. Philop. 21.3, ἦν μὲν γὰρ ἐστεφανωμένους ἰδεῖν) The people from the cities and villages on the way came to meet the procession (Plut. Philop. 21.4, ἐκ δὲ τῶν διὰ μέσου πόλεων καὶ κωμῶν ἀπαντῶντες) |
| Rites related to the procession: |
| Games/contests (IG 5.2.432, l. 10, ἐν τῶ[ι ἀγῶνι τῶν Σωτηρίων) Firstly, Philopoemen’s body was burned and his ashes collected in an urn (Plut. Philop. 21.2, τὸ δὲ σῶμα καύσαντες αὐτοῦ καὶ τὰ λείψανα συνθέντες εἰς ὑδρίαν ἀνεζεύγνυσαν) A lamentation (ὀλοφυρμός) was sung (Plut. Philop. 21.4) |
| Allusions to conduct or forms of reverence: |
| The people went to the procession not in loose or promiscuous order (Plut. Philop. 21.2, οὐκ ἀτάκτως οὐδὲ ὡς ἔτυχεν), and they were all crying (Plut. Philop. 21.3, ἦν δὲ τοὺς αὐτοὺς καὶ δακρύοντας) The funeral urn or hydria was almost hidden from sight by a multitude of fillets and wreaths (Plut. Philop. 21.3, αὐτὴν δὲ τὴν ὑδρίαν ὑπὸ πλήθους ταινιῶν τε καὶ στεφάνων) The people who came to the procession laid their hands upon his urn, and accompanied him to Megalopolis (Plut. Philop. 21.4, τῆς ὑδρίας ἐφήπτοντο, καὶ συμπροῆγον εἰς Μεγάλην πόλιν) |
| Other remarkable elements: |
| It is a blending of triumphal procession and funeral rites (Plut. Philop. 21.2, ἐπινίκιόν πομπήν τινα ἅμα ταῖς ταφαῖς μίξαντες) Their enemies were led along in the procession with them in chains (Plut. Philop. 21.3) In Megalopolis joined the procession the old men and by the women and children (Plut. Philop. 21.4, οἱ πρεσβύτεροι μετὰ γυναικῶν καὶ παίδων) At Philopoemen’s tomb the captive Messenians were stoned to death (Plut. Philop. 21.5, καὶ περὶ τὸ μνημεῖον οἱ τῶν Μεσσηνίων αἰχμάλωτοι κατελεύσθησαν) Many statues of him were erected and many honours decreed him by the cities (Plut. Philop. 21.5, οὐσῶν δὲ πολλῶν μὲν εἰκόνων αὐτοῦ, μεγάλων δὲ τιμῶν, ἃς αἱ πόλεις ἐψηφίσαντο) |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1972, n.336 CARRILLO-RODRÍGUEZ, M. (2019): “Burying the Greek heroes: heroic funerals in the Greek Lives of Plutarch”, Ploutarchos, 16, pp. 15-32 ERRINGTON, R. M. (1969): Philopoemen, Clarendon publ., Oxford GONZÁLEZ, M. G. (2019): “Who should be sacrificed? Human sacrifice and status in Plutarch: Themistocles 13, Pelopidas 21–22, Philopoemen 21”, Arethusa 52.2, pp. 165-179 KATÓ, P. (2006): “The funeral of Philopoimen in the historiographical tradition”. In: Stavrianopoulou, E. (ed.), Ritual and Communication in the Graeco-Roman World. Presses universitaires de Liège, pp. 11-45 SEAFORD, R. (2016): s.v. processions. In: Oxford Research Encyclopedia of Classics |
Bishop Paulinus of Nola’s funeral pompe (355-431 AD)
Bishop Paulinus of Nola’s funeral pompe (355-431 AD)
| TITLE: |
| Bishop Paulinus of Nola’s funeral pompe (355-431 AD) |
| DATE: |
| 431 AD |
| TEXT: |
| Uranius, Epist. 11, De Obitu Paulini ad Pacatum = PL 53, 859-866 |
| EDITIONS/TRANSLATIONS: |
| KEYWORDS: |
| Word used to mean procession: |
| Pompe |
| Word used to mean the cult images: |
| Gods or other entities named: |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| References to the public attending the procession: |
| ingenti neophytorum |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| illuminatis lampadibus cum ingenti neophytorum pompe prosequente etiam multitudine populorum … sepulturam adeptus est |
| Other remarkable elements: |
| Uranius (5th c. AD) was a presbyter, disciple of Paulinus of Nola |
| BIBLIOGRAPHY: |
| AMHERDT, D. (2004): Ausonius, & Paulinus of Nola, Ausone et Paulin de Nole : Correspondance, tr [Latin text ; French translation]. Introduction, Latin text, French translation & notes, Peter Lang Publ. Bern BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1972, n.341 |
Official order directing a solemn procession in honour of the appointment of Maximus as Caesar (SB I 421)
Official order directing a solemn procession in honour of the appointment of Maximus as Caesar (SB I 421)
| TITLE: |
| Official order directing a solemn procession in honour of the appointment of Maximus as Caesar (SB I 421) |
| DATE: |
| March, 236 AD |
| ACTUAL LOCATION: |
| Berlin, Staatliche Museen (place of discovery: Memphis, Egypt) |
| LINKS: |
| (1) (2) (3) (4) Photo and translation |
TEXT: |
| PARTHEY, G. (1865): Frammenti di papiri greci asservati nella Reale Biblioteca di Berlino, Rome, text. 1 PREISIGKE, F: (1915): Sammelbuch Griechischer Urkunden aus Ägypten Band I, Strassburg, p. 38 WILCKEN, U. AND A DEISSMANN(1923): Licht vom Osten. Das Neue Testament und die neuentdeckten Texte der hellenistisch-römischen Welt, Tübingen, p. 277. |
| EDITIONS/TRANSLATIONS: |
| KEYWORDS: |
| Word used to mean procession: |
| κωμάζεσθαι (l. 11) |
| Word used to mean the cult images: |
| Gods or other entities named: |
| Gaius Julius Verus Maximinus (ll. 9-10) τὰς θεὰς (ll. 10-11) |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| References to the public attending the procession: |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| BIBLIOGRAPHY: |
| BILABEL, F. (1926): “Ägyptische Thronbesteigungsurkunden”. In: Cimbria: Beiträge zur Geschichte, Altertumskunde, Kunst und Erziehungslehre, Dortmund, p. 64 DEN BOER, W. (1973): “Einige Bemerkungen zur Regierung von Maximinus Thrax”. In: W. den Boer; J. H. Waszink, Christianitas et Romanitas, Romanitas et Christianitas : studia Iano Henrico Waszink, Amsterdam, pp. 352–354 HARKER, A. (2008): Loyalty and dissidence in Roman Egypt: the case of the Acta Alexandrinorum, Cambridge, p. 207 LORIOT, X. (1973) : “La date du P. Reinach 91 et le dies Caesaris de Maxime”, ZPE 11, p. 153 PERPILLOU, F.-T. (1993): Fêtes d’Egypte ptolémaïque et romaine d’après la documentation papyrologique grecque, Louvanii, p. 218, n. 13 |
Nikomedes II’s pompe in Priene
Nikomedes II’s pompe in Priene
| TITLE: |
| Nikomedes II’s pompe in Priene |
| DATE: |
| c. 128-127 BC |
| TEXT: |
| IvP 55 (Inschriften von Priene): Beschluß des ionischen Bundes für Dionysios aus Priene, Priester des Königs Nikomedes Epiphanes |
| EDITIONS/TRANSLATIONS: |
| KEYWORDS: |
| Word used to mean procession: |
| πομπή (l. 15) |
| Word used to mean the cult images: |
| Gods or other entities named: |
| Dionysus (l. 8) |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| The priest of Nikomedes II (l. 11) |
| References to the public attending the procession: |
| Rites related to the procession: |
| Sacrifices (l. 13) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1968, n.299 |
Mark Antony’s pompe in Ephesus
Mark Antony’s pompe in Ephesus
| TITLE: |
| Mark Antony’s pompe in Ephesus |
| DATE: |
| 41 BC (Autumn) |
| TEXT: |
| BERNADOTTE, P. (1921): Plutarch’s Lives, Volume X, Harvard University Press, Cambridge: Plut. Anton. 24.3-4 |
| EDITIONS/TRANSLATIONS: |
| BERNADOTTE, P. (1921): Plutarch’s Lives, Volume X, Harvard University Press, Cambridge: Plut. Anton. 24.3-4 SÁNCHEZ HERNÁNDEZ, P. AND GONZÁLEZ GONZÁLEZ, M. (2009): Plutarco. Vidas paralelas VII. Demetrio-Antonio; Dión-Bruto; Arato-Artajeres; Galba-Otón,Gredos, Madrid |
| KEYWORDS: |
| Word used to mean procession: |
| ἡγοῦντο(vb. ἁγέομαι, “lead the way”) |
| Word used to mean the cult images: |
| Gods or other entities named: |
| The people of Ephesus hailed Antony as Dionysus Giver of Joy and Beneficent (Διόνυσον αὐτὸν ἀνακαλουμένων χαριδότην καὶ μειλίχιον), but to the greater part Plutarch asserts that he was Dionysus Carnivorous and Savage (ὠμηστὴς καὶ ἀγριώνιος) Cf. Zanker 1996, p. 42: “When Marc Antony came to Athens and Asia Minor, however, after the partition of the empire among the triumvirs (42 B.C.), he found the figure of Dionysus a much more attractive and effective model, in the manner of Alexander the Great. It was a role to which he was ideally suited, given his passionate nature, generosity, and naiveté, his love of wine, elegant parties, worldly women, and flashy affairs. When this new Dionysus arrived at Ephesus, drunk and accompanied by his followers dressed up as a thiasos, the Greeks there were reminded of the days of King Mithridates Eupator” |
| Description of the cult images: |
| Procession’s route: |
| The streets of Ephesus |
| Frequency with which the procession takes place: |
| Just once |
| Performers: |
| References to the public attending the procession: |
| When Antony made his entry into Ephesus, women arrayed like Bacchanals, and men and boys like Satyrs and Pans, led the way before him (εἰς γοῦν Ἔφεσον εἰσιόντος αὐτοῦ γυναῖκες μὲν εἰς Βάκχας, ἄνδρες δὲ καὶ παῖδες εἰς Σατύρους καὶ Πᾶνας ἡγοῦντο διεσκευασμένοι) |
| Rites related to the procession: |
| Dionysiac rites |
| Allusions to conduct or forms of reverence: |
| The city was full of ivy and thyrsus-wands and harps and pipes and flutes (κιττοῦ δὲ καὶ θύρσων καὶ ψαλτηρίων καὶ συρίγγων καὶ αὐλῶν ἡ πόλις ἦν πλέα) |
| Other remarkable elements: |
| BIBLIOGRAPHY: |
| BÖMMER 1952, RE, s.v. Pompa. Herrscher, Vol. XXI.2, p. 1974, n.355 (cf. n. 272, 122). ZANKER, P. (1996): The power of the image in the Age of Augustus, The University of Michigan Press, Ann Arbor, p.46 |
Mark Antony’s pompe in Athens
Mark Antony’s pompe in Athens
| TITLE: |
| Mark Antony’s pompe in Athens |
| DATE: |
| 38-37 BC (17th of Anthesterion, l. 23 January/February) |
| ACTUAL LOCATION: |
| Athens (IG 22 1043, decree in honor of ephebes, 37 fragments of a large marble stele) |
| TEXT: |
| IG 22 1043: (1) (2) Photographs |
| EDITIONS/TRANSLATIONS: |
| IG 22 1043 |
| KEYWORDS: |
| Word used to mean procession: |
| πομπή (l. 24, τὴν πομπ[ὴν]; l. 31, καὶ τῇ πομπῇ τοῦ Ἐλαφηβολιῶνος; l. 47, πομπὰς συνέπεμψαν τῆι πόλει πάσας) |
| Word used to mean the cult images: |
| A bronze statue (l. 34, χαλκῆς εἰκό[ν]) and a painted statue in armour (l. 35, καὶ γραπτῆς εἰκόνος ἀνάθ[ε]σιν ἐν ὅπλωι) of the magistrate; εἰκόνος (l. 38) |
| Gods or other entities named: |
| Dionysus (l. 23) |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| On the 17th of Anthesterion (l. 23, Ἀνθεστηριῶνος τῇ ἑπτακαιδεκάτῃ) |
| Performers: |
| Ephebes |
| References to the public attending the procession: |
| Rites related to the procession: |
| Sacrifice (l. 24, l. 25, τεθυκέναι, vb. Θύω; l. 30, l. 31) of the most handsome bull (l. 26, ταῦρον ὡς ὅτι κάλλιστον) Athletic contests between the ephebes (l. 25) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| The ephebes took part inthe Antonieia, i.e. the Panathenaic (Games) of Antonios (l. 22-23, ἐν τοῖς Ἀντωνιήοις τοῖς Πανα[θηναϊκοῖς Ἀντω]νίου; cf. the Sylleia honouring Sulla, IG 2.1039); there were games in honour of Marcus Antonius or “new Dionysus” |
| BIBLIOGRAPHY: |
BÖMMER 1952, RE, s.v. Pompa. Herrscher, Vol. XXI.2, p. 1963, n.271 FOLLET, S. (1988): “Éphèbes étrangers à Athènes: Romains, Milésiens, Chypriotes etc.”, Cahiers du Centre d’Études Chypriotes 9, pp. 19-32 FONTANI, E. (1999): Studi Ellenistici 12, pp. 198-200 Inscriptiones Graecae. Vol. II et III. Inscriptiones Atticae Euclidis anno posteriores. Editio altera J. Kirchner ed. 1913-1940, Reimer (1913-1916), De Gruyter, Berlin LAMBERT, S. D. AND SCHNEIDER, J. G. (2019): “The last Athenian decrees honouring ephebes”, AOI papersk, pp. 1-15 |
Lysimachus’ pompe in Samothrace
Lysimachus’ pompe in Samothrace
| TITLE: |
| Lysimachus’ pompe in Samothrace |
| DATE: |
| c. 301-281 BC |
| TEXT: |
| IG 12.8.150 = Syll.3 372 |
| EDITIONS/TRANSLATIONS: |
| IG 12.8.150 = Syll.3 372 |
| KEYWORDS: |
| Word used to mean procession: |
| πομπεύω (l. 26, πομπεύειν) |
| Word used to mean the cult images: |
| βωμόν (l. 23) |
| Gods or other entities named: |
| Lysimachos Euergetes (l. 24, Λυσιμάχου εὐεργέτου, “benefactor”) |
| Description of the cult images: |
| The altar sholud be as beautiful as possible (l. 25, [ὡ]ς κάλλιστογ) |
| Procession’s route: |
| It ended in the altar (there) set up in honor to Lysimachos (l. 28, ταύτηι) |
| Frequency with which the procession takes place: |
| Every year (l. 25, κατ’ ἐνιαυτὸν) |
| Performers: |
| The nine archons and all the citizens wearing wreaths (l. 26-28, τοὺς ἐννέα ἄρχοντας [κ]αὶ στεφανηφορεῖν τοὺς πολίτας [πά]ντας) |
| References to the public attending the procession: |
| All the citizens wearing wreaths (l. 27-28, στεφανηφορεῖν τοὺς πολίτας [πά]ντας) |
| Rites related to the procession: |
| Sacrifices (l. 25, θύειγ) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| The people of Samothrace voted and decided to honor king Lysimachos “for the protection that he exercised when he captured and turned over to the administrators of the sanctuary certain ‘sacrilegous people’ [(l. 4 [τ]οὺς ἀσεβήσαντας εἰς τὸ ἱερὸγ)] who had broken in and stolen dedications made by the kings and other Greeks. (…) Lysimachos is praised for his piety (…). The main theme of the inscription is the contrast between the piety of Lysimachos and the impiety of the intruders” (Cole 1984, pp. 21-22) |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1968, n.298 COLE, S. G. (1984): Theoi Megaloi: the cult of the Great Gods at Samothrace, Brill, Leiden, pp. 21-22 |
Lysimachus’ pompe in Priene
Lysimachus’ pompe in Priene
| TITLE: |
| Lysimachus’ pompe in Priene |
| DATE: |
| c. 285 BC |
| TEXT: |
| OGIS 11 = I.Priene 14 |
| EDITIONS/TRANSLATIONS: |
| OGIS 11 = I.Priene 14 |
| KEYWORDS: |
| Word used to mean procession: |
| πομπή (l. 21, καὶ πομπ̣ὴ[ν π]έμπε[ιν) |
| Word used to mean the cult images: |
| ἄγαλμα (l. 15, καὶ] ἄγαλμα χαλκοῦν) βωμὸν (l. 17) |
| Gods or other entities named: |
| Description of the cult images: |
| A bronze statue of him (l. 15, ἄγαλμα χαλκοῦν) An altar both erected in the agora (l. 17, καὶ βωμὸν αὐ[τοῦ ἐν τῆι ἀγορᾶι) A [gold] crown of 1000 staters (l. 14-15, στεφά[ν]ωι [χρυσῶι] ἀπὸ χρυσῶν χιλίων) |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Every year sacrifices on the king’s altar (l. 19, καθ’ ἕκασ]τον ἐνιαυτὸν) as well as every year took place the procession on the day of the king’s birthday (l. 22-23, τοῖς γενεθλίοις βασιλέως Λυσιμάχου) |
| Performers: |
| The priests and the colleges of magistrates and all the citizens (l. 21-22, πομπ̣ὴ[ν π]έμπε[ιν το]ύς τε ἱερεῖς καὶ τὰς συναρχ[ίας] καὶ τοὺς πολίτας πά̣[ντας) |
| References to the public attending the procession: |
| All the citizens wearing garlands (l. 20, στεφαν̣ηφορεῖν [τ]ο̣[ὺ]ς̣ πολ̣ί[τ]α̣ς ἅπαν[τας]) |
| Rites related to the procession: |
| The priests and the priestesses of the city shall sacrifice on the altar every year (l. 18-20, καὶ θύειν καθ’ ἕκασ]τον ἐνιαυτὸν [τούς τε ἱερεῖς καὶ τὰς ἱερείας τὰς κατὰ] τὴμ πόλιν); sacrifices on the day of the procession (l. 24, θύματα) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
Lysimachos (l. 1, Βασιλεῖ [Λυσιμάχωι.], c. 360 BC – 281 BC), king of Thrace, Asia Minor and Macedon since 306 BC, had intervened to protect the city of Priene from an attack by the city of Magnesia supported by the local population; in return, Priene then established a cult of Lysimachos |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1968, n.297 Helen, S. L. (2002): Lysimachus: a study in early Hellenistic kingship, Routledge, London Seres, D. (2017): “Dynamics of public memory in Hellenistic Priene: a case study”. In: Bajnok, Dániel (ed.), ALIA MISCELLANEA ANTIQUITATUM. Proceedings of the Second Croatian–Hungarian PhD Conference on Ancient History and Archaeology. Budapest-Debrecen, pp. 189–200 |
Imperial statues and busts in the pompai of great individuals in Arsinoe
Imperial statues and busts in the pompai of great individuals in Arsinoe
| TITLE: |
| Imperial statues and busts in the pompai of great individuals in Arsinoe |
| DATE: |
| 215 AD |
| TEXT: |
| BGU 2 no. 362 Images |
| EDITIONS/TRANSLATIONS: |
| KEYWORDS: |
| Word used to mean procession: |
| πομπή (fr.1 l. 21, καταπομπῆς) |
| Word used to mean the cult images: |
| ἄγαλμα (l.1 [ἀγαλμάτων καὶ] ἀσπιδ[είων καὶ ἀνδριάντων]; l. 24-25, ἀνδρι[άντων καὶ ἀγαλμάτων πάντ(ων) [(δραχμαὶ) ] ̣ ̣]) |
| Gods or other entities named: |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| References to the public attending the procession: |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| BIBLIOGRAPHY: |
| WILCKEN, U. (1885): “Arsinoitische Tempelrechnungen aus dem J. 215 n.Chr.”, Hermes 20, pp. 420-476 = BGU 2 no. 362 |
Honorary inscription for Valerius Statilius Castus in Oinoanda
Honorary inscription for Valerius Statilius Castus in Oinoanda
| TITLE: |
| Honorary inscription for Valerius Statilius Castus in Oinoanda |
| DATE: |
| 256 AD |
| TEXT: |
| SEG 47.1818 = IGR III 481 = ILS 8870 |
| EDITIONS/TRANSLATIONS: |
| Loriot, X. (1998): Cahiers du Centre Gustave-Glotz, 9 (French translation) |
| KEYWORDS: |
| Word used to mean procession: |
| Word used to mean the cult images: |
| εἰκών |
| Gods or other entities named: |
| Valerianus Augustus |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| References to the public attending the procession: |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| σύμμαχος (τῶν Σεβαστῶν) |
| BIBLIOGRAPHY: |
| CHANIOTIS, A., PLEKET, H.W., STROUD, R.S. AND STRUBBE, J.H.M., “SEG 47-1818. Oinoanda. Honorary inscription for Valerius Statilius Castus, 256 A.D.”. In: Supplementum Epigraphicum Graecum, Current editors: A. T. E. N. Chaniotis Corsten Stavrianopolou Papazarkadas. Consulted online on 16 December 2021 CAGNAT, R. (dir.) (1906): Inscriptiones Graecae ad res Romanas pertinentes, vol. III, Paris DESSAU, H. (1892): Inscriptiones Latinae Selectae, Berlin LEHNEN, J. (1997): Adventus Principis. Untersuchungen zu Sinngehalt und Zeremoniell der Kaiserankunft in den Städten des Imperium Romanum, Frankfurt, pp. 307-313 LORIOT, X. (1998): Cahiers du Centre Gustave-Glotz, 9 ROBERT, L. (1969): Opera Minora Selecta, vols. I-VII, Amsterdam |
Trilingual decree of the priests gathered in Canopus in honour of Ptolemy III Euergetes and Berenice (2nd version)
Trilingual decree of the priests gathered in Canopus in honour of Ptolemy III Euergetes and Berenice (2nd version)
| TITLE: |
| Trilingual decree of the priests gathered in Canopus in honour of Ptolemy III Euergetes and Berenice (2nd version) |
| DATE: |
| March 7th, 238 BC |
| ACTUAL LOCATION: |
| The Cairo Museum (place of discovery: Memphis, Egypt) |
| LINK: |
| (1) |
| TEXT: |
BERNARD, A. (1992) : La prose sur pierre dans l’Égypte hellénistique et romaine, I. textes et traductions, Paris, pp. 29-35 DITTENBERG, W. (1903): Orientis Graeci Inscriptiones Selectae, Vol. 1, Leipzig, pp. 91-110 HEINEN, H. (2006): “Hunger, Not und Macht: Bemerkungen zur herrschenden Gesellschaft im ptolemäischen Ägypten”, Ancient Society 36, pp. 15-16 (partial edition) HICKS, E. L. (1882): Greek Historical Inscriptions,Oxford, pp. 310-311 (partial edition) LAUTH, Fr. J. (1866): “Entdeckung eines bilinguen Dekretes durch Lepsius”, ZÄS 4, pp. 33-34 (partial edition) MAHAFFY, J. P. (1895): The Empire of the Ptolemies, London,pp. 226-239 MILNE, J. G. (1905): Catalogue général des antiquités égyptiennes du Musée du Caire : Greek inscriptions, Oxford, pp. 5-8 PREISIGKE, F.; F. BILABEL; E. KIESSLING; H.-A. RUPPRECHT (1950): Sammelbuch Griechischer Urkunden aus Ägypten, Band 5, Nr. 7515-8963, Heidelberg, n. 8859 REINISCH, S. L.; E. R. Roesler (1866): Die Zweisprachige Inschrift von Tanis, Wien, pp. 27-53 WERSCHER, C. (1866): “Texte grec de l’inscription de Tanis”, Revue Archéologique 14,pp. 52-55 (partial edition) |
| EDITIONS/TRANSLATIONS: |
| REINISCH, S. L.; E. R. Roesler (1866): Die Zweisprachige Inschrift von Tanis, Wien, pp. 27-53 (in German) PIERRET, P. (1881): Le décret trilingue de Canope, Paris, pp. IX-XVI Wescher, C. (1866): “Texte grec de l’inscription de Tanis”, Revue Archéologique 14,pp. 52-55 (partial translation) BERNARD, A. (1992): La prose sur pierre dans l’Égypte hellénistique et romaine, I. textes et traductions, Paris, pp. 28-34 (translation in French) BRODERSEN, K.; W. Günther; H. H. Schmitt (1999): Historische griechische Inschriften in Übersetzung. III, Der griechische Osetn und Rom (250-1 v.Chr.), Darmstadt, pp. 14-19 (translation in German) PFEIFFER, S. (2004): Das Dekret von Kanopos (238 v. CHR), München, pp. 61-65 (translation in German) HEINEN, H. (2006): “Hunger Not und Macht: Bemerkungen zur herrschenden Gesellschaft im ptolemäischen Ägypten”, Ancient Society 36, pp. 16-17 (partial translation in German) |
| KEYWORDS: |
| Word used to mean procession: |
| περίπλους (ll. 56-57) |
| Word used to mean the cult images: |
| ἄγαλμα (l. 59) |
| Gods or other entities named: |
| Berenice (l. 57) |
| Description of the cult images: |
| The statue is made of gold and adorned with stones (l. 59); with a different tiara from the one on the statue of Berenice’s mother (ll. 61-62); with a scepter in the shape of papyrus (ll. 62-63) |
| Procession’s route: |
| To all the ἐξοδείαι and πανηγύρεις of the other gods (l. 60) |
| Frequency with which the procession takes place: |
| Performers: |
| ὁ προφήτης (l. 59) The priests in charge of dressing the statues (οἱ ἱερεῖς πρὸς τὸν στολισμὸν τῶν θεῶν ll. 59-60) |
| References to the public attending the procession: |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| The statue is to be honored (τιμᾶται) and worshipped προσκυνῆται) by all under the name of Queen Berenice (l. 61) |
| Other remarkable elements: |
| The priests carry the statue in their arms (l. 60) |
| BIBLIOGRAPHY: |
HEINEN, H. (2006): “Hunger Not und Macht: Bemerkungen zur herrschenden Gesellschaft im ptolemäischen Ägypten”, Ancient Society 36, pp. 13-44 LEGRAS, B. (2004): “La réforme du calendrier sous Ptolémée III: l’avènement d’un « âge d’or » ?”. In: C. Auliard, L. Bodiou, Au jardin des Hespérides: histoire, société et épigraphie des mondes anciens: mélanges offerts à Alain Tranoy, Rennes, pp. 191-206 PFEIFFER, S. (2004): Das Dekret von Kanopos (238 v. CHR), München REINISCH, S. L.; E. R. Roesler (1866): Die Zweisprachige Inschrift von Tanis, Wien, pp. 11-25 |
Sulla’s funeral pompe
Sulla’s funeral pompe
| TITLE: |
| Sulla’s funeral pompe |
| DATE: |
| 78 BC |
| TEXT: |
| MENDELSSOHN, L. (1879-1881): Appiani Historia romana, Alterum Appian’s Roman History, vol. II, Bibliotheca Teubneriana,Lipsiae: App. BC 1.105-106 |
| EDITIONS/TRANSLATIONS: |
WHITE, H, H. (1899): The Roman history of Appian of Alexandria, vol II. The Civil Wars, The Macmillan Company, New York-London SANCHO ROYO, A. (1985): Apiano. Historia Romana II. Guerras Civiles, libros I-II. Gredos, Madrid |
| KEYWORDS: |
| Word used to mean procession: |
| ἐπὶ πομπῇ(App. BC 1.105:τῶν μὲν ἄγειν ἀξιούντων τὸ σῶμα διὰ τῆς Ἰταλίας ἐπὶ πομπῇ,bring the remains of Sulla in a procession through Italy; App.BC 1.106) παραπομπήν (App. BC 1.105) |
| Words used to mean the cult images: |
| κλίνη (couch or bed where the corpse was carried, App. BC 1.105, ἐπὶ κλίνης χρυσηλάτου) λέχος (funeral litter, couch or bed, but it was usually employed for marriage, App. BC 1.106) |
| Gods or other entities named: |
| Description of the cult images: |
| “It would be impossible to describe all the splendid things contributed to this funeral” (App. BC 1.106, ἄλλη τε τῶν ἐς τῆν ταφὴν πεμφθέντων οὐ δυνατὴ φράσαι πολυτέλεια) |
| Procession’s route: |
| Funeral procession through different Italian cities (App. BC 1.105, διὰ τῆς Ἰταλίας ἐπὶ πομπῇ) towards Rome, where the remains were borne through the streets (App. BC 1.106). Finally, the corpse was shown in the forum on the rostra (public funeral orations) and then members of the Senate took up the litter and carried it to the Campus Martius (τὸ Ἄρειον), where the army coursed around the funeral pile (App. BC 1.106) |
| Frequency with which the procession takes place: |
| Performers: |
| All the priests and priestesses escorted the remains, each in proper costume (App. BC 1.106, ἱερέες τε ἅμα πάντες καὶ ἱέρειαι, κατὰ σφᾶς αὐτῶν ἑκάτεροι) The entire Senate and the whole body of magistrates attended with their insignia of office (App. BC 1.106, καὶ ἡ βουλὴ πᾶσα καὶ αἱ ἀρχαί, τὰ σφέτερα σημεῖα ἐπικείμενοι) |
| References to the public attending the procession: |
Musicians and horsemen in great numbers went in advance and a great multitude of armed men followed on foot (App. BC 1.105, σαλπιγκταί τε πολλοὶ καὶ ἱππέες καὶ ἄλλος ὅμιλος ἐκ ποδὸς ὡπλισμένος εἵπετο) and each one was assigned his place in due order as he came (App. BC 1.105, ὡς ἕκαστος ἀφικνοῖτο, εὐθὺς ἐς κόσμον καθίσταντο) Unprecedented crowd from everywhere (App. BC 1.105, ἄλλο τε πλῆθος, ὅσον ἐπ᾽ οὐδενὶ ἔργῳ, συνέτρεχεν) In the city of Rome the procession was enormous (App. BC 1.106, μετὰ πομπῆς ἐνταῦθα δὴ μάλιστα ὑπερόγκου) A multitude of the Roman knights followed with their peculiar decorations, and, in their turn, all the legions that had fought under him (App. BC 1.106, κόσμῳ δ᾽ ἄλλῳ τὸ τῶν καλουμένων ἱππέων πλῆθος εἵπετο καὶ ὁ στρατὸς ἐν μέρει πᾶς, ὅσος ὑπεστράτευτο αὐτῷ) with gilded standards and silver-plated shields (App. BC 1.106, σημεῖά τε φέροντες ἐπίχρυσα καὶ ὅπλα ἐπὶ σφίσι περιάργυρα) Countless number of trumpeters (App. BC 1.106) |
| Rites related to the procession: |
Sulla’s remains were exhibited in the Roman forum and he was given a public funeral (App. BC 1.105, καὶ ἐς τὴν Ῥώμην ἐν ἀγορᾷ προτιθέναι καὶ ταφῆς δημοσίας ἀξιοῦν) |
| Allusions to conduct or forms of reverence: |
The musicians played lamentations and loud cries were raised and they were sung by the Senate, then by the knights, then by the soldiers, and finally by the rest of the people of the procession (App. BC 1.106, παρὰ μέρος ὑγρότατα καὶ πένθιμα μελῳδούντων. βοῇ δ᾽ ἐπευφήμουν) |
| Other remarkable elements: |
Cf. Bömmer 1952: “Eine Vermischung der griechischen Heroen-Pompe und der römischen Pompe funebris”.Sulla’s corpse was borne through Italy on a golden litter with royal splendor (App. BC 1.105, καὶ ἐφέρετο ὁ νέκυς ὁ τοῦ Σύλλα διὰ τῆς Ἰταλίας ἐς τὸ ἄστυ ἐπὶ κλίνης χρυσηλάτου καὶ κόσμου βασιλικοῦ) The standards and the fasces (σημεῖα καὶ πελέκεις) that he had used while living and ruling were borne in the procession (App. BC 1.105) More than 2000 golden crowns, the gifts of cities, of the legions and of individual friends were carried in it (App. BC 1.106, στέφανοί τε γὰρ δισχιλίων πλείους ἀπὸ χρυσοῦ …, δῶρα τῶν πόλεων καὶ τῶν ὑπ᾽ αὐτῷ στρατευσαμένων τελῶν καὶ καθ᾽ ἕνα τῶν φίλων) |
| BIBLIOGRAPHY: |
BÖMMER (1952), RE: s.v. Pompa. Herrscher, vol. XXI.2, p. 1972, n.338 SUMI, G. S. (2002): “Spectacles and Sulla’s public image”, Historia: Zeitschrift Für Alte Geschichte 51.4, pp. 414–432 |
Receipt from a φροντιστής (P.Oslo 3.94)
Receipt from a φροντιστής (P.Oslo 3.94)
| TITLE: |
| Receipt from a φροντιστής (P.Oslo 3.94) |
| DATE: |
| 2nd – 3rd century AD |
| ACTUAL LOCATION: |
| Oslo, University Library P. 1435 (Place of discovery: Oxyrhynchos) |
| LINKS: |
| (1) (2) (3) Photo and translation |
| TEXT: |
| EITREM, S.; L. AMUNDSEN (1936): Papyri Osloensis: Fasc. III, Oslo, pp. 98-99 |
| EDITIONS/TRANSLATIONS: |
| KEYWORDS: |
| Word used to mean procession: |
| Word used to mean the cult images: |
| προτομή (l. 4) |
| Gods or other entities named: |
| κυρίοι σεβαστοί (l. 5) |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| κομαστὴς πρ̣οτομῶν τῶν κυρίων Σεβαστῶν (ll. 4-5) |
| References to the public attending the procession: |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| BIBLIOGRAPHY: |
| FISWICK, D. (1991): The Imperial Cult in the Latin West. Studies in the Ruler Cult of the Western Provinces of the Roman Empire. Volume II.1, Leiden, New York, København, Köln, p. 550, n. 457 TALLET, G.; C. ZIVIE-COCHE (2012): “Imported Cults”. In: C. Riggs (ed.), The Oxford Handbook of Roman Egytp, Oxford, pp. 440-441 |
Hadrian’s pompe in Ephesos
| TITLE: |
| Hadrian’s pompe in Ephesos |
| DATE: |
| c. 117-138 AD |
| ACTUAL LOCATION: |
| British Museum, it was found upon the site of the Great Theatre of Ephesos |
| TEXT: |
| NEWTON, C T; HICKS, E L; HIRSCHFIELD, G.; MARSHALL, F. H. (ed.) (1874-1916): The collection of ancient Greek inscriptions in the British Museum, London, p. 221, n.600 (DC) |
| EDITIONS/TRANSLATIONS: |
| KEYWORDS: |
| Word used to mean procession: |
| Word used to mean the cult images: |
| Gods or other entities named: |
Dionysos, Zeus Panhellenios, and Hephaestos (l. 1-2, l. 46), cf. Newton et al. 1874-1916, p. 222: “it is obvious to conjecture in the names Dionysos and Zeus Panhellenios we have an allusion to that Emperor who is well known to have been worshipped under both these titles” |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| The priest of Dionysus (l. 1-5) |
| References to the public attending the procession: |
| There is a list at the end with the names of Dionysiac worshippers |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| Newton et al. 1874-1916, p. 222: “We may interpret this as a record of a festival and procession in honour of Hadrian, worshipped as the ‘Young Dionysos’” |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1967, n.294 and 122 NEWTON, C T; HICKS, E L; HIRSCHFIELD, G.; MARSHALL, F. H. (eds.) (1874-1916): The collection of ancient Greek inscriptions in the British Museum, London, p. 221, n.600 (DC) |
Eumenes II’s pompe in Sardis recognised by Delphi
Eumenes II’s pompe in Sardis recognised by Delphi
| TITLE: |
| Eumenes II’s pompe in Sardis recognised by Delphi |
| DATE: |
| c. 166 BC |
| TEXT: |
| OGIS 305 = FD 3.3.241 = FD 3.3.242 (A) (B) |
| EDITIONS/TRANSLATIONS: |
| OGIS 305 = FD 3.3.241 = FD 3.3.242 |
| KEYWORDS: |
| Word used to mean procession: |
| Cf. Bömmer 1952, p. 1967: “eine Pompe wird nicht ausdrücklich erwähnt, ist aber nach dem Charakter des Festes als sicher anzunehmen” |
| Word used to mean the cult images: |
| Gods or other entities named: |
| Athena (l. A.7) Athena Nikephoros (l. B.8) |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Every four years with contests in music and gymnastics (l. A.8, κατὰ π[ε]ν[ταε]τ[ίαν] μουσικόν [τ]ε καὶ γυμνικόν) |
| Performers: |
| References to the public attending the procession: |
| Rites related to the procession: |
A. the Sardian envoys to Delphi urged the city to accept their sacrifices, festival, games, and allegedly the pompe, as the people of Sardis propose to perform sacrifices and hold games in honour of Athena and king Eumenes II, entitled Panathenaia and Eumeneia, with a prize of crowns equivalent to the Pythian games (l. A.6-8, πα[ρε]κάλ[ε]ον τὰν πόλιν ἀπο[δέξα]σθαι τὰς θυσίας καὶ τὰν πανάγυ[ριν καὶ] [τοὺς ἀγῶνας] ο[ὓ]ς προκ[εχ]εί[ρι]σ[ται] συντελ[εῖ]ν ὁ [δᾶμο]ς ὁ [Σαρδι]ανῶν [τᾶι τ]ε [Ἀθάναι] καὶ βασιλεῖ Εὐμένει τῶι Ε[ὐερ][γέτηι, ὡς ἔγραψ]εν τᾶι πόλει αὐτός, στεφανίτας ἰσοπυθίους) B. the Sardian envoys to Delphi urged the city to accept a horse-racing contest with status equal to the Olympic games, which the people of Sardis voted to add to the games that it performed for Athena Nikephoros and king Eumenes II (l. B.6-9, ὃν ὁ δᾶμος ὁ Σαρδιανῶν πο][τι]εψαφισμένος ἐστὶ ἱππικὸν [ἀγῶνα ἰσολύμπιον τοῖς] [ἀγ]ώνοις οἷς συντελεῖ τᾶι τε [Νικαφόρωι Ἀθάναι καὶ βασιλεῖ] [Εὐμ]ένει, ἀποδέξηται ἁ πόλις |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| Even though Eumenes II lost the favour of the Romans after the Third Macedonian War, he continued to be treated with great respect by other Greek states such as Sardis, in the words of Gruen (1984, p. 197): “there was some genuine gratitude paid for tangible benefits: the Attalids were saluted as patrons and protectors”. This inscription may be a celebration of a military victory of Eumenes II against the Galatians (Gera 1998, p. 200 n.72), in fact, it may be interpretet as “a confirmation (enthusiastically exploited by Eumenes and his successor Attalus II) of the Attalids’ self-appointed role as the protectors and saviours of Hellenic civilisation against the barbarian” (Thonemann 2011, p. 174). In general, with Kloppenborg (2020, p. 377), “cultic associations for the Attalids have been attested througout western Asia Minor”). |
| BIBLIOGRAPHY: |
| BÖMMER(1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1967, n.289-293 GERA, D. (1998): Judaea and Mediterranean Politics: 219 to 161 B.C.E., Brill, Leiden, p. 200 n.72 GRUEN, E. S. (1984): The Hellenistic world and the coming of Rome, vol.1, University of California Press, Berkeley, pp. 197-198 KLOPPEBORG, J. S. (2020): Greco-Roman associations: texts, translations, and commentary. Ptolemaic and Early Roman Egypt, De Gruyter, Berlin/Boston, p. 377 THONEMANN, P. (2011): The Meander Valley. A historical geography from antiquity to Byzantium, Cambdrige University Press, Cambridge, p. 174 |
Eumenes II’s pompe in Delphi (Eumeneia)
Eumenes II’s pompe in Delphi (Eumeneia)
| TITLE: |
| Eumenes II’s pompe in Delphi (Eumeneia) |
| DATE: |
| 160-159 BC |
| TEXT: |
| Syll.3 671 = FD 3.3.238 BRINGMANN, K. and H. VON STEUBEN (1995-2000): Schenkungen hellenistischer Herrscher an griechische Städte und Heiligtümer, 2 vols., Berlin Cf. Sokolowski LSS 44; Laum 1914: no. 29; Daux FD III.3 238 |
| EDITIONS/TRANSLATIONS: |
Syll.3 671 = FD 3.3.238 Collection of Greek Ritual Norms: (English and French : A. JACQUEMIN, D. MULLIEZ and G. ROUGEMONT 2012: Choix d’inscriptions de Delphes, traduites et commentées. Études épigraphiques 5, Athens) |
| KEYWORDS: |
| Word used to mean procession: |
| πομπή or its verbal form πομπεύω (l. 8-9, π[ομ]πευόντω; l. 20, πομπεύσωντι) |
| Word used to mean the cult images: |
| βάσιν (l. 22, βάσις, “base” of the statue) |
| Gods or other entities named: |
| Apollo and Leto and Artemis (l. 5-6, Ἀπόλλωνι καὶ τᾶι Λατοῖ καὶ τᾶι Ἀρτέμιτι; Apollo again in l. 9) |
| Description of the cult images: |
| Procession’s route: |
| From the threshing floor/ from the circular place/”la place circulaire” (A. Jacquemin, D. Mulliez, G. Rougemont 2012, 167) (l. 9, ἐκ τᾶς ἅλωο[ς]). Cf. “The festival was also to include a procession departing from the so-called “Circular Area” (lit. circular “threshing-floor”) in the sanctuary” (vd. J.-M. Carbon and S. Peels) |
| Frequency with which the procession takes place: |
| Every year on the twelfth day of the month of Herakleios (l. 2-3, ἐν τῶι Ἡρακλείωι μηνὶ τᾶ[ι] [δωδεκ]άται), and the procession took place exactly on the twelfth day at the second hour (l. 8-9, τᾶι δωδεκάται π[ομ]πευόντω ὥρας δευτέρας) |
| Performers: |
| The priests of Apollo and of the other gods, the prytaneis, the archons and the other magistracies, and the torch-bearers – ten men from each tribe (l. 9-11, οἵ τε ἱερεῖς τοῦ Ἀπόλλωνος καὶ τῶν ἄλλων θεῶν καὶ οἱ πρυτάνεις καὶ ἄρχοντες καὶ [τ]ὰ ἄλλα ἀρχεῖα καὶ οἱ λαμπαδισταί, ἀφ’ ἑκάστας φυλᾶς ἄνδρες δέκα) |
| References to the public attending the procession: |
| Rites related to the procession: |
The overseers sacrificed three full-grown oxen to Apollo and Leto and Artemis, and they managed the other sacrificial victims according to the instructions, and they used the meat for the public feast, as is customary; and they provided forty metretai of wine (l. 5-8, θυόντω δ[ὲ ο]ἱ ἐπιμεληταὶ βοῦς τρεῖς τελείους τῶι Ἀπόλλωνι καὶ τᾶι Λατοῖ καὶ τᾶι Ἀρτέμιτι, καὶ τὰ λοιπὰ ἱε[ρε]ῖα οἰκονομεόντω κατὰ τὰ διατεταγμένα, καὶ τὰ κρ[έα] καταχρείσθωσαν ἐν τὰν δαμοθοινίαν κα[θ]ὼς εἴθισται· οἴνου δὲ ἀναλισκόντω μετρητὰς τεσ[σα]ράκοντα) There was a race of torch-bearers from the gymnasium to the altar, and the winner set fire to the sacrifice (l. 15-16, ὁ δ[ὲ] δρόμος γινέσθω ἐκ τοῦ γυμνασίου ἄχρι ποτὶ τὸν βωμόν, ὁ δὲ νικέων ὑφαπτέτω τὰ ἱερά), and the tribe that won the torch-race received ten staters of silver for the sacrifice. The priests of Apollo, whenever they go in procession, prayed for the Eumeneia (l. 19-20, οἱ δὲ ἱερεῖς τοῦ Ἀπόλλωνος, ἐπεί κα πομπεύσωντι, κατευχέσθωσαν τὰ Εὐμένεια καθὼς νομίζεται). |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
In this decree the city and sanctuary of Delphi received generous gifts from one its patrons; in this case, Delphi received corn and money in return for holding a festival in honour of Eumenes II (Εὐμένης Βʹ), who ruled between 197 and 159 BC, and surnamed Soter meaning “Savior”; he was a ruler of Pergamon, and a son of Attalus I Soter and queen Apollonis, members of the Attalid dynasty of Pergamon. This dialogue between a city and its benefactor has been interpreted by Domingo Gygax (2016, p. 42) as a “negotiation, (…) he acted as he did partly because Delphi voted to award him great honors – honors that amounted to gifts as well as counter-gifts, and that obliged him to reciprocate”. The councillors in office inscribed this decree on the base of the statue of the king Eumenes II near the altar of Apollo, and they dispatched a copy to the king (l. ἀναγράψαι [δὲ τὸ ψάφισ]μα ἐν τὰν βάσιν τὰν ὑπάρχουσαν τοῦ βασιλέος παρὰ τὸν βωμὸν τοῦ Ἀπόλλωνος τ[οὺς ἐνάρ]χους βουλευτάς, καὶ διαποστεῖλαι ποτὶ [τ]ὸν βασιλῆ τὸ ἀντίγραφον τοῦ ψαφίσματ[ος]) One slightly later decree also studied in this project concerns a donation by Attalos II for the education of boys and honorific ceremonies and sacrifices, also including a procession, a banquet and a torch-race (vd. J.-M. Carbon and S. Peels) Moreover, the Delphic foundation of Alkesippos (also studied in this project), a somewhat earlier document dated to 182 BC apparently served as a partial model for the foundations of the Attaleia and the Eumeneia. |
| BIBLIOGRAPHY: |
BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1967, n.289-293. BOMMELAER, J.-F. and D. LAROCHE (1991): Guide de Delphes. Le site (École française d’Athènes. Sites et Monuments 7), Athens DAUX, G. (1935): “Sur la loi amphictionique de 380 av. J.C.”, RA,pp. 205-219 DAUX, G. (1936): Delphes au IIe et au Ier siècle, depuis l’abaissement de l’Étolie jusqu’à la paix romaine, 191-31 av. J.-C., Paris, pp. 682-685 DOMINGO GYGAX, M. (2016): Benefaction and rewards in the ancient Greek city. The origins of euergetism, Cambridge University Press, Cambridge, p. 42 |
Eumenes II’s pompe in Teos (Eumeneia)
Eumenes II’s pompe in Teos (Eumeneia)
| TITLE: |
| Eumenes II’s pompe in Teos (Eumeneia) |
| DATE: |
| Terminus ante quem 158 BC (190-160 BC) |
| ACTUAL LOCATION: |
| Fitzwilliam Museum at Cambridge (no. GR.39.1865) |
| TEXT: |
| CIG 3068 = PHI 256413 = AGRW 12823 (1) (2) |
| EDITIONS/TRANSLATIONS: |
CIG 3068 = PHI 256413 = AGRW 12823 STRANG, J. R. (2007): “The city of Dionysos: a social and historical study of the Ionian city of Teos” (Ph.D., State University of New York at Buffalo), pp. 279-280 |
| KEYWORDS: |
| Word used to mean procession: |
| πομπή (l. A.18-19, ἥ τε πομπὴ διέλθηι; l. B.22, ἐν ταῖς πομπαῖς) |
| Word used to mean the cult images: |
| εἰκόν (l. B27, εἰκόνα) ἀνδριάντα (l. A.23, παρὰ τὸν ἀνδριάντα τὸν Κράτωνος, from the word ἀνδριάς, “image of a man, statue”) |
| Gods or other entities named: |
| Dionysos Kathegemon (l. A.5, τὸν καθηγεμόνα Διόνυσον; l. B26-27) |
| Description of the cult images: |
| Procession’s route: |
| The procession ended in the theatre (l. A. 16, ἐν τῶι θεάτρωι; l. A.23, ἐν τῶι θεάτρωι; l. B.16-17, ἐν τῶι θεάτρωι) |
| Frequency with which the procession takes place: |
| Every year in the theater on the anniversary day of King Eumenes (l. A.16-18, ἐν τῶι θεάτρωι ὁ ἑκάστοτε γινόμενος ἀγωνοθέτης καὶ ἱερεὺς βασιλέως Εὐμένου ἐν τῆι βασιλέως Εὐμένου ἡμέραι) |
| Performers: |
| τὸ κοινὸν τῶν συναγωνιστῶν (CIG 3068, l. B.1); the synagonistai were assistants of the Dionysiac actors, but in this case, the designation probably extended towards musicians etc, as Kraton the aulos-player is called “one of them” (l. 13; cf. Aneziri 2003, p. 325) |
| References to the public attending the procession: |
| Rites related to the procession: |
“Common banquet” (l. A.15, κοινὸν δεῖπνον) Kraton is to be crowned during the association’s banquet and in the theatre (l. A.14-16) A pronouncement of the crown by the officials during the drinking festivities after the libations on the same day (l. A. 19-22, ὁμοίως δὲ καὶ παρὰ τὸν πότον γινέσθω τῆι αὐτῆι ἡμέραι μετὰ τὰς σπονδὰς ὑπὸ τῶν ἀρχόντων ἡ ἀναγγελία τοῦ στεφάνου. παρατίθεσθαι δὲ καὶ ἐν ταῖς θέαις) A tripod and an incense-burner were placed by the statue of Kraton in the theater, and the director of contests and the priest of King Eumenes in office each year undertook the fumigation (l. A.22-26, καὶ ἐν ταῖς πομπαῖς παρὰ τὸν ἀνδριάντα τὸν Κράτωνος τὸν ἐν τῶι θεάτρωι τρίποδά τε καὶ θυμιατήριον, καὶ τῆς ἐπιθυμιάσεως τὴν ἐπιμέλειαν καθ’ ἕκαστον ἔτος αἰεὶ ποιεῖσθαι τὸν ἀγωνοθέτην καὶ ἱερέα βασιλέως Εὐμένου γινόμενον) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
It is a monument of marble that was erected in the Dionysion (l. 25), it was found in 1732 in the ancient city of Teos (Ionia), in Western Asia Minor, with a decree translated below involves honors for Kraton of Chalkedon by the Ionian-Hellespontine performers (centered at Teos) and the performers devoted to Dionysos Kathegemon (centered at Pergamon) |
| BIBLIOGRAPHY: |
ANERIZI, S. (2003), Die Vereine der dionysischen Techniten im Kontext der hellenistischen Gesellschaft. Untersuchungen zur Geschichte, Organisation und Wirkung der hellenistischen Technitenvereine. Stuttgart BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1967, n.289-293 BOULAY, Th. (2013): “Les ‘groupes de référence’ au sein du corps civique de Téos”. In: P. Fröhlich, and P. Hamon (eds.), Groupes et associations dans les cités grecques (IIIe siècle av. J.-C. – IIe siècle apr. J.-C.), Genève, pp. 251-275 LE GUEN, B. (1997): De la scène aux gradins: théâtre et représentations dramatiques après, Presses Universitaires du Miral, Toulouse, p. 55 MA, J. (2007): “A Horse from Teos: Epigraphical Notes on the Ionian-Hellespontine Association of Dionysiac Artists”, in P. Wilson (ed.), Greek Theatre and Festivals, pp. 215-245 |
Diodorus Pasparus’ pompe in Pergamon
Diodorus Pasparus’ pompe in Pergamon
| TITLE: |
| Diodorus Pasparus’ pompe in Pergamon |
| DATE: |
| c. 69 BC |
| TEXT: |
| OGIS 764 = MDAI(A) 32 (1907) 243, 4 |
| EDITIONS/TRANSLATIONS: |
OGIS 764 = MDAIA[A] 32.4, MDAIA[A] 35.2, IvP 2.256, MDAIA[A] 29.1, MDAIA[A] 32.8 CANALI DE ROSSI, F. (2006): Iscrizioni storiche ellenistiche. Decreti per ambasciatori greci al Senato (Vol. 3) nos. 190 & 191 (Italian) |
| KEYWORDS: |
| Word used to mean procession: |
πομπή (l. 43, στ̣[αλῆν]αι πομπὴν; l. 43, πομπευόντων, vb. πομπεύω) συμπομπεύω (l. 45, συμπομπευόν[των) |
| Word used to mean the cult images: |
ἄγαλμα (l. 26, ἀγάλματι; l. 32-33, τὸ ἄγαλμα σ[τή][λ]ην λίθου λευκοῦ; l. 42, εἰς ὃν ἀνατεθῆναι τὸ ἄγαλμα) εἰκόν (l. τῶν εἰκόνων ἢ τὸ ἄγαλμα, “the statues he wishes – or the marble statue”) |
| Gods or other entities named: |
| Zeus the Greatest (l. 30, Διὸς τοῦ μεγίσ[του]) |
| Description of the cult images: |
It was resolved by the decree to crown him with a golden crown for valour and with a gilded statue and two statues on horseback and another colossal statue of bronze, representing him being crowned by the people, and another statue of marble, all of them set up in the city temples (l. 24-26, καὶ στεφανῶσαι αὐτὸν χρυσῶι στεφάν[ωι ἀριστείωι καὶ ἰκόνι χρυσῆι καὶ ἄλληι ἐφίππωι καὶ ἄλλῃ χαλκῆι κολοσσικῆι στεφανου[μένηι ὑπὸ] τοῦ δήμου καὶ ἄλληι ἐφίππωι καὶ ἀγάλματι μαρμαρίνωι) The gilded statues were placed on marble pillars, and the bronze statues likewise on marble bases, and the marble statue in the shrine which was also constructed, with an inscription and the decree itself as well (l. 27-29, τῶν μὲν χρ[υσῶν ἐπὶ στυ]λίδων μαρμαρίνων, τῶν δὲ χαλκῶν ἐπὶ βημάτων ὁμοίως μαρμαρίνων, τοῦ δὲ ἀ[γάλ]ματος ἐν τῷ κατασκευασθησομένωι ναῶι, γενομένης ἑπιγραφῆς) |
| Procession’s route: |
From the prytaneion to his shrine / sacred precinct (temenos) (l. 43, ἐκ τοῦ πρυτανείου εἰς τὸ τέμενος αὐτοῦ) |
| Frequency with which the procession takes place: |
Every year (l. 49, καθ’ ἕκασ]τ̣ον ἐνιαυτὸν ἐν τῇ αὐτῇ ἡμέραι) on the day when the shrine was dedicated (l. 42-43, ἐν ᾗ δ’ ἄν ἡμέραι γίνηται ἡ καθιέρ[ωσις] αὐτοῦ στ̣[αλῆν]αι) |
| Performers: |
Diodorus and his children were followed by the prytaneis and the priests [a priest of himself, i.e. Diodorus (l. 38, αὐτοῦ καὶ ἱερέα)] The gymnasiarch with the deputy gymnasiarch and the ephebes and the paidonomoi (i.e. officials in Greek cities, responsible for the training of boys who were younger than ephebes) with the boys (l. 43-46, πομπευόντων [τοῦ τε]πρυτάν[εως καὶ] τ̣ῶ̣[ν ἱ]ε̣ρέων καὶ βασιλέων καὶ τοῦ γυμνασιάρχου μετὰ τοῦ ὑπο[γυμνασι] [άρχου καὶ τῶν ἐφήβων] καὶ τῶν παιδονόμων μετὰ τῶν παίδων, συμπομπευόν[των δὲ καὶ] [Διοδώρου μετὰ τ]ῶ̣ν παίδων) |
| References to the public attending the procession: |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
These inscriptions record exceptional ‘god-like’ honours voted to a citizen of Pergamon called Diodorus Pasparus, who was gymnasiarch at Pergamum during the 29th Nikephoria in 69 BC. And led a successful embassy to Rome which was honoured every eighth day of the month of Apollonios (l. 36, τὴν ὀγδόην τοῦ Ἀπολλωνίου μηνὸς), when Diodorus entered the city after the diplomatic mission. Diodorus was also honoured with a white marble shrine (l. 42, ναὸν λίθ̣[ου] λευκοῦ) |
| BIBLIOGRAPHY: |
BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1967, n.287 BRENNAN, T. C. (2009): “Embassies gone wrong: roan diplomacy in the Constantinian Excerpta de legationibus”. In: “Diplomats and diplomacy in the Roman world”, Brill, Leiden / Boston, pp.171-174 CHANIOTIS, A., PLEKET, H.W., STROUD, R.S. and STRUBBE, J.H.M., “SEG 49-1770. Pergamon. The chronology of Diodoros Pasparos and the Nikephoria.”, in: Supplementum Epigraphicum Graecum, Current editors: A. T. E. N. Chaniotis Corsten Stavrianopolou Papazarkadas. Consulted online on 11 November 2021 CHANKOWSKI, A. S. (1998): “La procédure législative à Pergame au Ier siècle au J.-C.: à propos de la chronologie relative des décrets en l’honneur de Diodoros Pasparos”, Bulletin de Correspondance Hellénique 122.1, pp. 159-199 COUILLOUD-LE DINAHET, M.Th. (2005): “Les rituels funéraires en Asie Mineure et en Syrie à l’époque hellénistique (jusqu’au milieu du Ier siècle av. J.-C.)”. In: L’Orient méditerranéen de la mort d’Alexandre aux campagnes de Pompée. Cités et royaumes à l’époque hellénistique, Rennes, PUR, pp. 65-95 GENOVESE, C. (2011): “’Per eterna memoria e immortalità di un benefattore’. L’”Heroon” di Diodoro Pasparo a Pergamo”, in L. Campagna, C. Genovese, A. Filippini, L’evergetismo in Asia Minore (II sec. a.C. – III sec. d.C.). Modelli culturali, monumenti, risorse, dinamiche sociali, in Mediterraneo Antico 14, pp. 57-74 JONES, Ch. P. (1990): “Diodoros Pasparos revisited” Chiron 30, pp. 1-14 JONES, Ch. P. (1974): “Diodoros Pasparos and the Nikephoria of Pergamon”, Chiron 4, pp. 183-205 KOHL, M. (2002): “Das Nikephorien von Pergamon”, RA, pp. 227-253 |
Demetrius Poliorketes’ pompe in Eretria
Demetrius Poliorketes’ pompe in Eretria
| TITLE: |
| Demetrius Poliorketes’ pompe in Eretria |
| DATE: |
| 294-288 BC |
| TEXT: |
| IG 12.9.207 ANEZIRI, S. (2020): ”Artists of Dionysus: the first professional associations in the ancient Greek world”. In: E. Stewart, E. Harris, & D. Lewis (Eds.), Skilled Labour and Professionalism in Ancient Greece and Rome (pp. 293-312), Cambridge University Press, Cambridge, p. 117, n.13 |
| EDITIONS/TRANSLATIONS: |
| KEYWORDS: |
| Words used to mean procession: |
| συνπονπεύειν (sic) (l. 20, vb. συμπομπεύω, “accompany in a procession”), “Dionysiac procession ara recorder at Chalcis in IG 12.9.207, l.20 and IG 12.9.899c l. 1” (Bakhuizen and Kiel 1985, p. 87) |
| Word used to mean the cult images: |
| Gods or other entities named: |
| τὸν Ἀπόλλω καὶ τὴν Δ[ή]μητρα καὶ τὸν Διόνυσον (l. 11). Cf. “By the early third century BC, musicians and people of the theatre with varied specializations, who participated in the Greek music contests (technitai tou Dionysou), began to organize themselves into associations, which can be deemed as the first professional associations in the Greek world” Aneziri 2020 |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| References to the public attending the procession: |
| Rites related to the procession: |
| εἰς τοὺς ἀγῶνας τῶν Διονυσίων καὶ Δημητριείων (l. 18) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| It is an epigraphical source, IG 12.9.207, “un long document, connu sous le nom de « loi d’Eubée » et daté entre les années 294 et 288 a.C, offre de précieux renseignements sur l’activité des technites, à une époque quelque peu antérieure ou peut-être même contemporaine à la création des confréries” Aneziri 2020, p. 11 τῶν τραγωιδῶν καὶ κωμωιδῶν ἡμερῶν δέκα (l. 24). Cf. “The Euboean cities have preserved for us the very first law regulating the organisation of the Dionysia (and Demetrieia), with many details of the hire of various artists, including tragic actors” (Gildenhand and Revermann 2010, p. 123) |
| BIBLIOGRAPHY: |
ANEZIRI, S. (2020): ”Artists of Dionysus: the first professional associations in the ancient Greek world”. In: E. Stewart, E. Harris, & D. Lewis (Eds.), Skilled Labour and Professionalism in Ancient Greece and Rome (pp. 293-312), Cambridge University Press, Cambridge, p. 117, n.13 BAKHUIZEN, S. C. and KIEL, M. (1985): Studies in the Topography of Chalcis on Euboea: (a Discussion of the Sources), Brill, Leiden, p. 85 BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1967, n.286 GILDENHAND, I. and REVERMANN, M. (2010): Beyond the fifth century: interactions with Greek tragedy from the fourth century BCE to the Middle Ages, De Gruyter, Berlin/New York, p. 123 Le Guen, B (2001): “Les associations de technites dionysiaques à l’époque hellénistique”, PhD Dissertation PLEKET, H.W. and STROUD, R.S., “SEG 34-896. Eretria. Law of the Euboian confederacy concerning the contracting of Dionysian Artists, 294-288 B.C.”. In: Supplementum Epigraphicum Graecum, Current editors: A. T. E. N. Chaniotis Corsten Stavrianopolou Papazarkadas. Consulted online on 10 November 2021 SAMUEL, A. E. (1972): Greek and Roman chronology: calendars and years in Classical Antiquity, Vol. 1, Beck, München, p. 98 STEPHANIS, I., 1984. Ὁ Εὐβοϊκὸς νόμος γιὰ τὴ μίσθωση τῶν διονυσιακῶν τεχνιτῶν (IG XII 9, 207). EEThess (philol), 22, pp. 499–564 |
Callirhoe’s funeral pompe
Callirhoe’s funeral pompe
| TITLE: |
| Callirhoe’s funeral pompe |
| DATE: |
| Fiction, novel (written in mid. 1st c. AD) |
| TEXT: |
| HERCHER, R. (1859): Chariton. Chaereas and Callirhoe 6.1.1-3: Chariton, De Chaerea et Callirhoe |
| EDITIONS/TRANSLATIONS: |
GOOLD, G. P. (1995): Chariton: Callirhoe. Loeb Classical Library. Harvard University Press, Cambridge MENDOZA, J. (1979): Caritón de Afrodisias / Jenofonte de Éfeso. Quéreas y Calírroe/ Efesiacas. Fragmentos novelescos. Gredos. Madrid TRZASKOMA, S. M. (2010): Two Novels from Ancient Greece: Chariton’s Callirhoe and Xenophon of Ephesos’ An Ephesian Story. Hackett Publishing Company, Indianapolis / Cambridge |
| KEYWORDS: |
| Word used to mean procession: |
| ἐκκομιδήν (“a carrying out of a corpse / burial”, Chariton Chaereas and Callirhoe 6.1.1, τὴν ἐκκομιδὴν κατασκευάσαι βασιλικήν; 6.1.2, Τίς ἂν οὖν ἀπαγγεῖλαι δύναιτο κατ̓ ἀξίαν τὴν ἐκκομιδὴν ἐκείνην;) |
| Word used to mean the cult images: |
| The burial wagon or couch (6.1.2,κλίνης; 6.1.5, Ἔφερον δὲ τὴν κλίνην οἱ Συρακουσίων ἔφηβοι) The hoplites caried the standards of Hermocrates’ trophies (6.1.3,ὁπλῖται φέροντες τὰ σημεῖα τῶν Ἑρμοκράτους τροπαίων) |
| Gods or other entities named: |
| Description of the cult images: |
| Procession’s route: |
| From her house to the burial place out of town |
| Frequency with which the procession takes place: |
| Performers: |
| The Syracusan army led the procession: first, the cavalry (ἱππεῖς), followed by the hoplites (ὁπλῖται), the Council (βουλή) and the citizens (δήμῳ) in the middle, all of them escorting her father Hermocrates (6.1.3, Προῄεσαν δὲ τῆς κλίνης πρῶτοι μὲν οἱ Συρακουσίων ἱππεῖς αὐτοῖς ἵπποις κεκοσμημένοι, μετὰ τούτους ὁπλῖται φέροντες τὰ σημεῖα τῶν Ἑρμοκράτους τροπαίων, εἶτα ἡ βουλή, καὶ ἐν μέσῳ τῷ δήμῳ πάντες οἱ Ἑρμοκράτην δορυφοροῦντες) This first group was followed by the women of the citizens dressed in black (6.1.3, αἱ γυναῖκες τῶν πολιτῶν μελανείμονες) The burial couch was carried by the ephebes (6.1.5, Ἔφερον δὲ τὴν κλίνην οἱ Συρακουσίων ἔφηβοι) |
| References to the public attending the procession: |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
The women of the citizens dressed in black (6.1.3, αἱ γυναῖκες τῶν πολιτῶν μελανείμονες) Everyone in the procession was mourning and crying out loudly, above all of the her husband Chaereas (6.1.5, Πάντων δὲ θρηνούντων μάλιστα Χαιρέας ἠκούετο) |
| Other remarkable elements: |
| The corpse wore her wedding dress on a golden burial couch (6.1.2, Κατέκειτο μὲν Καλλιρρόη νυμφικὴν ἐσθῆτα περικειμένη καὶ ἐπὶ χρυσηλάτου κλίνης μείζων τε καὶ κρείττων) The funeral procession was followed by the treasure (6.1.4, πλοῦτος ἐνταφίων): gold, silver, clothes, presents |
| BIBLIOGRAPHY: |
BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1972, n.340. PERRY, B. E. (1930). “Chariton and his romance from a literary-historical point of view”. American Journal of Philology. The American Journal of Philology, Vol. 51, No. 2. 51 (2): 93–134 TILG, S. (2010): Chariton of Aphrodisias and the Invention of the Greek Love Novel. Oxford University Press, Oxford |
Calendar of Kos’ pompai
Calendar of Kos’ pompai
| TITLE: |
| Calendar of Kos’ pompai |
| DATE: |
| c. 158-145 BC (the inscription has plausibly been to the period when Attalos II was king of Pergamon, and Ptolemy VI was king of Egypt) |
| TEXT: |
| Greek text |
| TRANSLATIONS: |
| (English) LE GUEN-POLLET, B. (1991). La vie religieuse dans le monde grec du Ve au IIIe siècle avant notre ère, Pressses Universitaires de Mirail, Toulouse, p. 196, no. 65 (French) |
| KEYWORDS: |
| Word used to mean procession: |
| πομπή (l. A 3-4; l. A 12-14, π]ομπὴ [βασ]ι̣λεῖ [Πτολε]μαίῳ; l. B 5, πομπὴ Εὐμένει; B 16-17, πομπὴ Μουσῶν; l. B 18-19, πομπὴ βασιλεῖ Ἀττ̣ά̣λῳ; l. C 8-9, π[ομπὴ ἀ]ν[ήβων(?)]); διαδρ]ομὰ (l. A 15, διαδρ]ομὰ [παίδω]ν, the word διαδρομή means “a running about through a city”) |
| Word used to mean the cult images: |
| Gods or other entities named: |
Nike (l. A 2-4) Muses (l. B 17) |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Every year in the Koan months of Karneios, Artamitios, and Agrianios |
| Performers: |
| References to the public attending the procession: |
| Rites related to the procession: |
| Sacrifice to Zeus and to Athena (l. A 2-3, θυσία] Διὶ καὶ [Ἀθάναι); procession for Nike (l. A 3-4, πο[μπὴ] Νίκαι) Procession for king Ptolemaios VI Philometor (180-155 BC) (l. A 12-14, π]ομπὴ [βασ]ι̣λεῖ [Πτολε]μαίῳ) A procession/parade of boys (l. A 15, διαδρ]ομὰ [παίδω]ν); procession for Eumenes II of Pergamon (197-160 BC) (l. B 5, πομπὴ Εὐμένει) Procession for Attalus II Philadelphus of Pergamon, 159-138 BC (l. B 18-19, πομπὴ βασιλεῖ Ἀττ̣ά̣λῳ) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| The inscription is a calendar of a gymnasion of Kos, only a little over two months of this calendar have been preserved, but they contain several events in honour of various kings |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1965, n.277 HÖGHAMMAR, K. (2018): “The sanctuary of the Twelve Gods in Kos and the stelai with proxeny decrees”, Thiasos 7.2, pp. 85-87 LE GUEN-POLLET, B. (1991): La vie religieuse dans le monde grec du Ve au IIIe siècle avant notre ère, Pressses Universitaires de Mirail, Toulouse, p. 196, no. 65 PAUL, S. (2018). “Sharing the civic sacrifice: civic feast, Procession and sacrificial division in the Hellenistic period”. In: Feasting and Polis Institutions, Brill, Leiden, pp. 315-339 PRITCHETT, K. (1946): “Months in Dorian calendars”, American Journal of Archaeology, 50(3), pp. 358-360 RUTHERFORD, I. C. (2009): “The Koan-Delian ritual complex. Apollo and Theoria in a sacred law from Kos”, Apolline Politics and Poetics, Athens, 655-687  THOMSON, G. (1943): “The Greek calendar”, The Journal of Hellenic Studies, 63, 52-65 |
Artemidorus of Knidus’ pompe (Artemidoreia)
Artemidorus of Knidus’ pompe (Artemidoreia)
| TITLE: |
| Artemidorus of Knidus’ pompe (Artemidoreia) |
| DATE: |
| “Artemidoros together with his father had obtained the grant of freedom and exemption from taxation for his city from Caesar, shortly after the battle of Pharsalos in 48 BC.40 The inscription then should be dated shortly after 48 BC, when Artemidoros was still alive” (Strubble 2004, p. 324) |
| ACTUAL LOCATION: |
| British Museum number 1859,1226.764 |
| TEXT: |
| Greek Inscriptions in the British Museum 4.1.787 (blue marble block; 19 lines of Greek inscription) (The inscriptions have been republished by W. Blümel as IK Knidos 51-55 and 59): |
| EDITIONS/TRANSLATIONS: |
| Greek Inscriptions in the British Museum 4.1.787 = IK Knidos 59 |
| KEYWORDS: |
| Words used to mean procession: |
| ταφᾶι δαμοσίαι καὶ ἐνταφᾶι(IK 59 l. 9, “a public funeral and burial”) πομπὰν (IK 59 l. 16) |
| Words used to mean the cult images: |
| εἰκόσι (IK 59 l. 2) εἰκόνα χρυσέαν (IK 59 l. 12) βωμὸν (IK 59 l. 15, an altar) |
| Gods or other entities named: |
| Ἀρτάμιτι τᾶι Ἱακυνθοτρόφωι [κ]αὶ Ἐπιφανεῖ (IK 59 l. 13-14, Artemis Hiakynthotrophos and Epiphanes) |
| Description of the cult images: |
| Gold and marble statues of Artemidorus (IK l. 2-3, 12) The gold one next to (IK 59 l. 12, σύνναον) the temple of Artemis Hiakynthotrophos and Epiphanes |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Every four years (IK 59 l. 17, πενταετηρικὸν) |
| Performers: |
| References to the public attending the procession: |
| Rites related to the procession: |
| Sacrifices (IK 59 l. 16 θυσίας), Petropoulou 2008, p.87: “Artemidorus was to be (…) offered sacrifices like those offered to gods; undoubtedly, this must mean that the sacrifices offered to him would not be just of the ‘cthonian’ (or heroic) type. (…) they were individual cults, and as such they are explained in the context of the cultic shift occurring in the first century BC, when the collective cults of benefactors was superseded by the cult of individuals (which was soon to be superseded by the cult of the emperor). Scholars usually assume that, from the reign of Augustus onwards, such individuals were mostly offered ‘chthonian’ (or else ‘heroic’) and not divine sacrifices” |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
Artemidorus of Knidos (Ἀρτεμίδωρος) was a native of the city of Knidos in Caria, southwest Anatolia, whose name was found on an inscription at Knidos by Sir Charles Thomas Newton; that Artemidorus was honored in this way could be due to the tax remittance granted by Caesar (friends of his son Theopompus) to the Knidians as a reward for his families’ adherence (vd. Plut. Caes. 48). Artemidoros may have used his influence in Rome to obtain further privileges for Knidos, perhaps after the battle of Actium; at any rate, exceptional honours were voted for him in in his lifetime as we can see in the inscriptions The inscription tells us that Artemidorus will receive a crown of olive (IK 59 l. 1, [χρυσ]<έ>ωι θαλλοῦ στεφάνωι), three crowns of gold (IK 59 l. 2, [χρ]υσέοις στεφάνοις τρισί), three bronze statues (IK 59 l. 3, [χα]λκέαις τρισὶ), and anonther three made of marble and gold (IK 59 l. 2-3, μαρμαρίναις [τρι]σὶ καὶ χρυσέαις τρισί); Artemidorus also will receive the right of wearing crowns and precedence at all public games for him and his descendants (IK 59 l. 5, στεφαναφορίαις καὶ προεδρίαις); when Artemidorus departs from life, he was honoured with a public funeral and burial in the city in the most prominent place within the gymnasium (IK 59 l. 8-11). Artemidoros will be priest for life of Artemis Hiakynthotrophos and Epiphanes (IK 59 l. 15, ἱερεὺς [ὑ]πάρχει διὰ βίου). The people of Knidus also honoured him with god-like honours (IK 59 l. 16, τιμαῖς ἰσοθέοις) and set up an altar for him (IK 59 l. 15, βωμὸν); the festival was called Ἀρτεμιδώρεια (IK 59 l. 18) |
| BIBLIOGRAPHY: |
BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1965, n.276 BRUNS-ÖZGAN, CHR. (2009): “Eine feine Familie: Theopompos von Knidos und seine Nachkommen,” Epigraphica Anatolica 42, pp. 103-134 CHANIOTIS, A. (2011): “Epigraphic bulletin for Greek religion”, Kernos 9 COHEN, G. M. (2006): The Hellenistic settlements in Syria, the Red Sea basin, and North Africa, University of California Press, Lon Angeles, pp.112-113 HAMILTON, W. J. (1842). Researches in Asia Minor, Pontus, and Armenia, Ch. XXXIII, London STRUBBE, J. (2004). ” Cultic honours for benefactors in the cities of Asia Minor”. In: Roman Rule and Civic Life: Local and Regional Perspectives, Brill, Leiden / Boston THÉRIAULT, G. (2003): “Évergétisme grec et administration romaine: la famille cnidienne de Gaios Ioulios Théopompos”, Phoenix 57, pp. 232-256 |
Aratus of Sicyon’s pompe
Aratus of Sicyon’s pompe
| TITLE: |
| Aratus of Sicyon’s pompe |
| DATE: |
| 213 BC onwards |
| TEXT: |
| BERNADOTTE, P. (1921): Plutarch’s Lives, Volume X, Harvard University Press, Cambridge: Plut. Arat. 53 |
| EDITIONS/TRANSLATIONS: |
BERNADOTTE, P. (1921): Plutarch’s Lives, Volume X, Harvard University Press, Cambridge: Plut. Arat. 53 SÁNCHEZ HERNÁNDEZ, P. AND GONZÁLEZ GONZÁLEZ, M. (2009): Plutarco. Vidas paralelas VII. Demetrio-Antonio; Dión-Bruto; Arato-Artajeres; Galba-Otón, Gredos, Madrid |
| KEYWORDS: |
| Word used to mean procession: |
| ἑορτήν (53.3, feast, festival, holiday) ἀνῆγον (53.3, lead up) συνεπόμπευεν (53.5, vb. συμπομπεύω, accompany in a procession) |
| Word used to mean the cult images: |
| Gods or other entities named: |
| The Pythian priestess (53.2, τὴν Πυθίαν) Zeus the Saviour (53.4, Διὸς τοῦ Σωτῆρος) Dionysus (53.5, Διόνυσον) |
| Description of the cult images: |
| Procession’s route: |
| The Sicyonians brought the body of Aratus from Aegium into their city |
| Frequency with which the procession takes place: |
| Twice every year: on the day when Aratus freed the city from its tyranny (the fifth day of the month Daesius, which the Athenians call Anthestenon, aound February-March), and on the day he was born (53.4) |
| Performers: |
| The first,the priest of Zeus the Saviour (53.4, ὁ τὸν Διὸς τοῦ Σωτῆρος θυηπόλος); the second, the priest of Aratus (ὁ τὸν Ἀράτου) The gymnasiarch (53.5, ὁ γυμνασίαρχος) The councillors (53.5, ἡ βουλὴ) |
| References to the public attending the procession: |
| The public put on garlands and white raiment (53.3, ἐστεφανωμένοι καὶ λευχειμονοῦντες); children and ephebes (53.5, παίδων καὶ τῶν ἐφήβων) All the citizens who desired took place in the procession (53.5, καὶ τῶν ἄλλων πολιτῶν ὁ βουλόμενος) |
| Rites related to the procession: |
| Hymns of praise and choral dances (53.3, παιάνων καὶ χορῶν); sacrifices (53.4, θυσίαν) named Soteria (Σωτήρια, salvation) The priest of Aratus wore a headband, not pure white but purple and white (53.4, στρόφιον οὐχ ὁλόλευκον, ἀλλὰ μεσοπόρφυρον ἔχων) Hymns with accompaniment of lyre were sung by the artists of Dionysus (54.5, μέλη δὲ ᾔδετο πρὸς κιθάραν ὑπὸ τῶν περὶ τὸν Διόνυσον τεχνιτῶν) The councillors wearing garlands (53.5, ἡ βουλὴ στεφανηφοροῦσα) |
| Allusions to conduct or forms of reverence: |
| The Sicyonians buried buried him within the walls (from then on called Arateion, Ἀράτειον) calling him founder and saviour of the city (ὥσπερ οἰκιστὴν καὶ σωτῆρα τῆς πόλεως ἐκήδευσαν) |
| Other remarkable elements: |
| BIBLIOGRAPHY: |
| BÖMMER 1952, RE, s.v. Pompa. Herrscher, Vol. XXI.2, p. 1971, n.335 NEUMEYER, A. (1885/86): Aratus aus Sikyon. Ein Charakterbild aus der Zeit des Achäischen Bundes. 2 Bände, Neustadt an der Haardt NIESE, B. (1895): RE: s.v. Aratos 2. Vol. II,1, pp. 383–390 WALBANK, F. W. (1933): Aratos of Sicyon. Cambridge University Press |
Attalus III’ Pompe in Elaea
Attalus III’ Pompe in Elaea
| TITLE: |
| Attalus III’ pompe in Elaea |
| DATE: |
| 138-133 BC |
| TEXT: |
| FRÄNKEL, M. (1895): Die Inschriften von Pergamon II, Berlin, num. 246 = OGIS I 332 = IvP I 246 |
| EDITION/TRANSLATION: |
CANEVA, S. (2018): “Le retour d’Attale III à Pergame. Un réexamen du décret IvP I 246”, Epigraphica Anatolica 50, pp. 109-123 (French) FRÄNKEL, M. (1895): Die Inschriften von Pergamon II, Berlin, num. 246 = OGIS I 332 = IvP I 246: KLAUCK, H.-J. (2000): The religious context of early Christianity. A guide to Graeco-Roman religions, Clark, London / New York, p. 276 (incomplete, English) JONES, N. F. (1987): Public organization in Ancient Greece: a documentary study, American Philosophical Society, Philadephia, p. 355 (incomplete, English) OGIS I 332 = IvP I 246 SCHNABEL, E. (2018): Jesus, Paul, and the Early Church: missionary realities in historical view, Mohr Siebeck, Tübingen, p. 337 (incomplete, English) |
| KEYWORDS: |
| Words used to mean procession: |
| πομπὴν (l. 15, πομπὴν ὡς καλλίστην, a splendid procession) συμπομπευόντων (l. 16, vb. συμπομπεύω, “accompany in a procession”) |
| Words used to mean the cult images: |
| εἰκόνα (l. 9, εἰκόνα χρυσῆν; l. 23-24, ἐ̣[πὶ] δὲ τῆς εἰκόνος; l. 41-42, κ]α̣ὶ πολιτικῶν προσόδων δραχμὰς εἴκοσιν; l. 46, εἰκόνι <χρυσῆι>) ἄγαλμα (l. 7, καὶ ἄγαλμα πεντάπηχυ τεθωρακισμένον; l. 21, ἐπὶ μὲν τοῦ ἀγάλματος; l. 45-46, καὶ ἀγάλμα̣[τι πενταπήχει) |
| Gods or other entities named: |
| Asklepios Soter (l. 8, 13) Zeus Soter (l. 10, 12), |
| Description of the cult images: |
| εἰκόνα χρυσῆν (l. 9, 46), ἀγάλμα̣τι πενταπήχει (l. 7, 46): |
| Cultic image (ἀγάλμα): five cubits high, showing Attalus III in his armour as he tramples upon the spoils of war, set up in the temple of Asklepios Soter, so that he may be a temple-companion of the god (l. 7-9, καὶ ἄγαλμα πεντάπηχυ τεθωρακισμένον καὶ βεβηκὸς ἐπὶ σκύλων ἐν τῶι ναῶι τοῦ Σωτῆρος Ἀσκληπιοῦ, ἵνα ἦ[ι]σύνναος τῶι θεῶι, στῆσαι δὲ αὐτοῦ) |
| Statue (εἰκόν): a golden statue of the king on horseback erected on a marble plinth beside the altar of Zeus Soter, the most prominent place in the agora (l. 9-11, εἰκόνα χρυσῆν ἔφιππον ἐπὶ στυλίδος μαρμαρίνης παρὰ τὸν τοῦ Διὸς τ̣οῦ Σωτῆρος βωμόν, ὅπως ὑπάρχηι ἡ εἰκὼν ἐν τῶι ἐπιφανεστάτωι τόπωι τῆς ἀγορᾶς) |
| There were made also honorific inscriptions: |
| on the cultic image (ἀγάλματος), the inscription read: “The assembled people honours king Attalos Philometor Euergetes, son of the divine king Eumenes Soter, on account of his skill and bravery in war, because he overcame our enemies” (l. 21-23, γενέσθαι δὲ καὶ ἐπιγραφάς, ἐπὶ μὲν τοῦ ἀγάλματος “ὁ δῆμος βασιλέα Ἄτταλον φιλομήτορα καὶ εὐεργέτην θεοῦ βασιλέως Εὐμένου σωτῆρος ἀρετῆ[ς] ἕνεκεν καὶ ἀνδραγαθίας τῆς κατὰ πόλεμον, κρατήσαντα τῶν ὑπεναντίων”); on the statue (εἰκόνος), the inscription read: “The assembled people [honours] king Attalos Philometor Euergetes, son of the divine king Eumenes Soter, on account of his skill and prudence, so advantageous in matters of state, and because of his generosity to the people” (l. 23-26, ἐ̣[πὶ] δὲ τῆς εἰκόνος “ὁ δῆμος βασιλέα Ἄτταλον φιλομήτορα καὶ εὐεργέτην θεοῦ βασ[ιλέ]ως Εὐμένου σωτῆρος ἀρετῆς ἕνεκεν καὶ φρονήσεως τῆς συναυξούσης τὰ πράγ̣[μα]τα καὶ μεγαλομερείας τῆς εἰς ἑαυτόν”) |
| Procession’s route: |
| From the prytaneion to the temple precinct of Asklepios and of the king (l. 15-16, ἐκ τοῦ πρυτανε[ί]ου εἰς τὸ τέμενος τοῦ Ἀσκληπιοῦ καὶ τοῦ βασιλέως) : each year (l. 14-15, κατ’ ἐνιαυτὸν) on the eighth day of the month, on which he entered Pergamon (l. 13-14, τὴν δὲ ὀγδόην, ἐν ἧι παρεγένετο εἰς Πέργαμον, ἱεράν τε εἶναι ε̣[ἰ]ς ἅπαντα τὸν χρόνον); cf. “une procession annuelle du pryta-née au sanctuaire d’Asklépios, suivie par un banquet des magistrats” (Caneva 2018, p. 111) |
| Frequency with which the procession takes place |
| Each year (l. 14-15, κατ’ ἐνιαυτὸν) on the eighth day of the month, on which he entered Pergamon (l. 13-14, τὴν δὲ ὀγδόην, ἐν ἧι παρεγένετο εἰς Πέργαμον, ἱεράν τε εἶναι ε̣[ἰ]ς ἅπαντα τὸν χρόνον); cf. “une procession annuelle du pryta-née au sanctuaire d’Asklépios, suivie par un banquet des magistrats” (Caneva 2018, p. 111) |
| Performers: |
| the priest of Asklepios (l. 15, τοῦ ἱερέως τοῦ Ἀσκληπιοῦ) and the customary persons taking part (l. 15, συμπομπευόντων τῶν εἰθισμένων), the archons (l. οἱ ἄρχοντες) |
| References to the public attending the procession: |
| Rites related to the procession: |
| sacrifice (l. 17, θυσίας); when the sacrifice has been offered and has produced good omens, the archons shall gather in the temple (l. 17-18, παρασταθείσης θυσίας καὶ καλλιερηθείσης συναγέσθωσαν ἐν τῶι ἱερῶι οἱ ἄρχοντες) |
| Allusions to conduct or forms of reverence: |
| The eighth day of the month, on which he entered Pergamon, is to be sacred for all time (l. 13-14, τὴν δὲ ὀγδόην, ἐν ἧι παρεγένετο εἰς Πέργαμον, ἱεράν τε εἶναι ε̣[ἰ]ς ἅπαντα τὸν χρόνον) |
| Other remarkable elements: |
| This inscription, which was found near Elaea, provides vivid evidence of the god-like honours given to some Hellenistic kings during their lifetime including the procession of Attalos III Philometor Euergetes, who bequeathed his state to the Romans in his will. The procession and everything else was paid with the fund of the Asklepieion (l. 19, ἀπὸ τοῦ πόρου τοῦ Ἀσκληπιείου) |
| BIBLIOGRAPHY: |
| Bömmer (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1965, n.279 CHANIOTIS, A. (2003): “The divinity of Hellenistic rulers”. In: Erskine (ed.), A Companion to the Hellenistic World, Blackwell, Oxford 2003, pp. 431-445 KLAUCK, H.-J. (2000): The religious context of early Christianity. A guide to Graeco-Roman religions, Clark, London / New York, p. 276 JONES, N. F. (1987): Public organization in ancient Greece: A documentary study, American Philosophical Society, Philadephia, p. 355 NOCK, A. D. (1930): “Σύνναος θεός”, Harvard Studies in Classical Philology 41, p.23 SCHNABEL, E. (2018): Jesus, Paul, and the Early Church: missionary realities in historical view, Mohr Siebeck, Tübingen, p. 337 |
Meeting (ὑπάντησις) of the Jewish High Priest with Alexander the Great in Jerusalem
Meeting (ὑπάντησις) of the Jewish High Priest with Alexander the Great in Jerusalem
| TITLE: |
| Meeting (ὑπάντησις) of the Jewish High Priest with Alexander the Great in Jerusalem |
| DATE: |
| c. 332 BC |
| TEXT: |
| NIESE, B. (1885-1890): Flavius Josephus, Antiquitates Judaicae, 4 vol., Berolini:Ant. Iud. 11.329-339 |
| EDITIONS/TRANSLATIONS: |
| NIESE, B. (1885-1890): Flavius Josephus, Antiquitates Judaicae, 4 vol., Berolini:Ant. Iud. 11.329-339 REINACH, T. (1900-1932): Oeuvres completes de Flavius Josèphe, 7 vol., Paris THACKERAY, H. ST. J. ; MARCUS, R. ; WIKGREN, A.; FELDMAN, L. H. (1926-1965) : Josephus, 9 vol., The Loeb Classical Library, London – Cambridge VARA DONADO, J. (1997): Flavio Josefo. Antigüedades Judías, Akal, Madrid |
| KEYWORDS: |
| Word used to mean procession: |
| ὑπάντησις (coming to meet, l. 329) |
| Word used to mean the cult images: |
| Gods or other entities named: |
| Alexander the Great (l. 329) The High Priest (l. 329) God (l. 331 and 334) |
| Description of the cult images: |
| Procession’s route: |
| Jerusalem to Saphein (l. 329: Σαφειν) |
| Frequency with which the procession takes place: |
| Once, at the arrival of Alexander the Great to Jerusalem |
| Performers: |
| μετὰ τῶν ἱερέων (priests, l. 329), τὸν δὲ ἀρχιερέα (the High Priest, l. 331) |
| References to the public attending the procession: |
| τοῦ πολιτικοῦ πλήθους (l. 329) |
| Rites related to the procession: |
| Jewish rite of sacrifice done by Alexander in the Temple of Jerusalem under the guidance of the High Priest (ἐπὶ τὸ ἱερὸν θύει μὲν τῷ θεῷ κατὰ τὴν τοῦ ἀρχιερέως ὑφήγησιν, l. 337) |
| Allusions to conduct or forms of reverence: |
| ἱεροπρεπῆ καὶ διαφέρουσαν τῶν ἄλλων ἐθνῶν ποιούμενος (l. 329) |
| Other remarkable elements: |
| Clothing (color: white, linen, hyacinth/blueish; adornment: gold): ἐν ταῖς λευκαῖς ἐσθῆσιν, τοὺς δὲ ἱερεῖς προεστῶτας ἐν ταῖς βυσσίναις αὐτῶν, τὸν δὲ ἀρχιερέα ἐν τῇ ὑακινθίνῳ καὶ διαχρύσῳ στολῇ καὶ ἐπὶ τῆς κεφαλῆς ἔχοντα τὴν κίδαριν καὶ τὸ χρυσοῦν ἐπ᾽ αὐτῆς ἔλασμα, ᾧ τὸ τοῦ θεοῦ ἐγέγραπτο ὄνομα (l. 332) proskynesis of Alexander before God (l. 331-332, vd. l. 334) Alexander pays honor (δεξιωσάμενος) to the High priest (l. 337) |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE, s.v. Pompa. Herrscher, Vol. XXI.2, pp. 1973, n.344. RE, s.v. Alexandros, Vol. I, p. 1422: “der Bericht des Josephos (ant. XI 313ff.) über einen Besuch A.s in Jerusalem ist sagenhaft”. SVENSSON, N. (1926): “Réception solenelle d’Hérode Atticus”, BCH 50, p. 535. |
Demostheneia of Oenoanda
| TITLE Demostheneia of Oenoanda |
| DATE 124-125 CE |
| TEXT SEG 38, 1462 (see also SEG 44, 1164). Ἐπὶ ἀρχιερέως τῶν Σεβ[ασ] [47] τῶν Λικινιανοῦ Λύσωνος Ἀρτεμεισίου δʹ̣ [ἐγράφη πρ]ο̣βου̣λ̣ε̣[ύ]σ̣ιμον Κόμωνος Κροίσου, Οὐηρανίου Κόμωνος καὶ Σιμωνίδου γʹ Διογένους περὶ τῶν ἀν[ηκόν] [48] των εἰς τὴν συνεσταμένην ἄγεσθαι παρ’ ἡμεῖν [πανήγυ]ρ̣ι̣ν̣ ̣τ̣ῶ̣ [ν] Δ̣ημοσθενείων καὶ περὶ διαταγῆς τῶν εἰς αὐτὴν ἀνηκόντων πάντων, καὶ πρ̣ [ο] [49] ελθὼν ὁ κράτιστος πολείτης ἡμῶν ὁ καὶ δι̣[αταξά]μενος τὴν πανήγυριν Ἰούλιος Δημοσθένης ἀνὴρ μεγαλοφρονέστατος πρωτεύων τῇ τε ἀξιᾳ [50] καὶ τῷ γένει καὶ τῷ ἤθει οὐ μόνον τῆς π̣α̣[τρίδος] ἀλλὰ καὶ τοῦ ἔθνους πρὸς ἅπασι τοῖς ἄλλοις οἷς παρέσχεν ἀγ̣αθοῖς τῇ πόλει κτίζων αὐτὴν καὶ̣ [51] εὐεργετῶν ἀδιαλείπτως καὶ ᾗ αὐτὸ[ς κατεστή]σατο ἐκ τῶν ἰδίων εἰς ἅπαντα τὸν αἰῶνα πενταετηρικῇ μουσικῇ πανηγύρει ἐπηνγείλατο [52] κατασκευάσαι ἐκ τῶν ἰδίων καὶ ἀν[αθεῖναι τῇ πό]λ̣ει καὶ στέφανον χρυσοῦν [ἔχο]ντα ἔκτυπα πρόσωπα Αὐτοκράτορος Νέρ̣ουα Τραιανοῦ Ἁδρια[νοῦ] [53] Καίσαρος Σεβαστοῦ κα̣ὶ̣ τοῦ προκαθη̣ [γέτ]ο̣υ̣ ἡ[μῶ]ν̣ πατρῴου θεοῦ Ἀπόλλω νος, ὃν φορήσει ὁ ἀγωνοθέτης, καὶ βωμὸν περιάργυρον ἔχοντα ἐπιγρα[φὴν] [54] αὐτοῦ τοῦ ἀνατεθεικότος, ἡ δὲ βουλὴ τὸν μ[ὲν -5 ο]ν̣ ἄνδρα ἐπὶ τε τῇ διηνεκεῖ πρὸς τὴν πατρίδα εὐνοίᾳ καὶ τῇ νῦν φιλοτειμίᾳ καὶ ἀνυπερβλή [55] τῳ μεγαλοψυχίᾳ καὶ τῇ πρὸς τοὺς Σεβαστοὺ[ς εὐσεβε]ίᾳ ἐπῄνεσέν τε καὶ πάσῃ τειμῇ ἐξετείμησε, ἵνα δὲ συνκοσμηθῇ ἐκ παντὸς ἡ πανήγυρις κα[ὶ πλη] [56] ρεστάτη γένηται ἡ πρὸς τὸν κεκυρωκ[ό]τα α̣[ὐτὴν] Αὐτοκράτορα εὐσέβεια ἐψη φίσατο τὰ ὑπογεγραμμένα· τὸν ἀγωνοθέτην φορεῖν τὸ̣ [ν προδη] [57] λούμενον στέφανον χρυσοῦν καὶ στ̣ο̣λὴν π̣ [ορφυ]ρ̣ᾶν καὶ ἐν τῇ ἀρχῇ τοῦ νέου ἔτους ποιεῖσθαι τὴν προπορείαν ἐπιτελοῦντα τὰς εἰς τὸν Αὐτοκρά[τορα] [58] καὶ τοὺς πατρίους θεοὺς εὐσεβείας ἐν τῇ σ̣ [εβαστ]ῇ τοῦ Δείου μηνὸς καὶ συνπομπεύοντα τοῖς ἄλλοις ἄρχουσι, ἐν δὲ ταῖς βουλαῖς καὶ ἐκλησί[αις καὶ] [59] θεωρίαις προεδρεύειν ἐν τῷ προδ̣ [η]λουμ[ένῳ σ]χ̣ήματι, ἐν ᾧ δ’ ἂν ἔτει ἀγωνοθετῇ αἱρεῖσθαι ὑπ’ αὐτοῦ πανηγυριάρχας γʹ̣ ἐκ τῶν βουλευτῶν [60] ἐπιμελησομένους τῆς κατὰ τὴν πανήγυριν̣ [ἀγορ]ᾶς καὶ εὐθηνίας ἐξουσίαν ἔχοντας τειμὰς τοῖς τῆς εὐθηνίας ὠνίοις ἐπιγράφειν καὶ δοκιμ̣ [ά] [61] ζειν καὶ διατάσσειν τὰ πιπρασκόμενα πρὸ[ς τὴν ε]ὐθηνίαν καὶ ζημιοῦ̣ν τοὺς ἀπειθοῦντας, ὁμοίως αἱρεῖσθαι ὑπ’ αὐτοῦ καὶ σεβαστοφόρους ιʹ̣, οἵ[τι] [62] νες φοροῦντες ἐσθῆτα λευκὴν καὶ στέφα[νον σε]λίνινον βαστάσουσι καὶ προάξουσι καὶ προπομπεύσουσι τὰς σεβαστικὰς εἰκόνας καὶ τὴν [τοῦ] [63] πατρῴου ἡμῶν θεοῦ Ἀπόλλωνος καὶ τὸν π[ροδ]ηλούμενον ἱερὸν βωμόν, ὁμοίως αἱρεῖσθαι ὑπ’ αὐτοῦ καὶ μαστειγοφόρους κʹ τοὺς ἡγησομένο[υς] [64] ἐν ἐσθῆσι λευκαῖς γυμνοπεριβ̣ό̣λους καὶ σὺ̣ [ν ἀσπ]ίσι καὶ μάστιξι καὶ ἐπιμεληθησομένους τῆς ἐν τοῖς θεάτροις εὐκοσμίας, καθὼς ἂν ταγῶσι ὑπὸ το[ῦ] [65] ἀγωνοθέτου, τὴν δὲ αἵρεσιν γείνε[σ]θαι τῶν π[ροδηλ]ουμένων πάντων ἐκ τῶν πολειτῶν, ὁμοίως αἱρεῖσθαι ὑπ’ αὐτοῦ ἀγελάρχας βʹ ἐκ τῶν εὐγενεστά[των] [66] παίδων, οἵτινες ἐπιλέξουσι ἀνὰ παῖδας κʹ, [οὓς ἂν α]ὐ̣τ̣οὶ δοκιμάσωσι, τοὺς ἀσκήσοντας δρόμον ὥστε λαμπαδοδρομεῖν καὶ τὸν νεικήσαντα στεφ̣ [α] [67] νοῦσθαι καὶ τειμᾶσθαι ὑπὸ τῆς πόλεως ψη̣ [φ]ί̣σ̣μ̣α̣τι καὶ ἀνδριάντι, ἐὰν βούληται, τοῦ ἀναλώματος γεινομένου ὑπ’ αὐτοῦ τοῦ ἀγελάρ[χου], [68] εἰ δὲ μή, ἀρκεῖσθαι τῇ τοῦ ψηφίσματος τειμ[ῇ, ὑπ]ὸ δὲ τοῦ ἀγωνοθέτου διαγράφεσθαι αὐτῷ ὅσον ἂν ὁ ἀγωνοθέτης προαιρῆται· Πομπεύσ̣ [ου] [69] σ̣ι δὲ διὰ τοῦ θεάτρου καὶ συνθύσουσι ἐν ταῖς τ[ῆς παν]ηγύρεως ἡμέραις, καθὼς ἂν ὁ ἀγωνοθέτης δι’ ἀπολόγου ἑκάστην συνθυσίαν τάξῃ, αὐτός ὁ ἀγ̣ω̣ [70] νοθέτης βοῦν αʹ, ὁ π̣ο̣λ̣ε̣ι̣τ̣ι̣κ̣ὸ̣ς̣ ἱερεὺς Σεβαστῶ[ν καὶ ἡ ἱ]έρεια Σεβαστῶν βοῦν αʹ, ὁ ἱερεὺς τοῦ Διὸς βοῦν αʹ, πανηγυριάρχαι γʹ βοῦν αʹ, γραμματεὺς βουλῆς κ̣ [αὶ] [71] πρυτάνεις εʹ βοῦς βʹ, πολειτικοὶ ἀγορανόμο[ι] βʹ̣ [βοῦν] αʹ̣, γυμνασίαρχοι βʹ βοῦν αʹ, ταμίαι δʹ βοῦν αʹ, παραφύλακες βʹ βοῦν αʹ, ἐφήβαρχος βοῦν αʹ, παιδονό [72] μος βοῦν αʹ, ἐπιμελητὴς δημοσίων ἔργων [βοῦν] αʹ̣, τῶν δὲ κωμῶν Θερσηνὸς σὺν Αρμαδου καὶ Αρισσῷ καὶ Μερλακάνδοις καὶ Μεγάλῳ Ὄρει καὶ [··?··] [73] λ̣αις καὶ Κίρβου καὶ Εὐ̣π̣όροις καὶ Ο̣ροάτοις κ̣α̣ [ὶ -3]ρ̣α̣κῃ καὶ Οὐάλῳ καὶ Υσκαφοις σὺν ταῖς ἀκολουθούσαις μοναγ̣ρίαις βοῦς βʹ, Ορπεννα Σιελια σὺν̣ ̣τ̣α[ῖς] [74] ἀκολουθούσαις μ̣οναγρίαις βοῦν αʹ, ΟΓΑΡΣΑΝ . . . ΑΚΗ σὺν Λακιστανούνδοις καὶ Κακάσβοις Κίλλου καὶ ταῖς ἀκολουθούσαις μοναγρίαις βοῦ[··?··], [75] .υρνεαι σὺν ταῖς ἀκολουθούσαις μοναγρ[ίαις βοῦ]ν αʹ, Ελβησσὸς σὺν ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, Νιγυρασσὸς σὺν ταῖς ἀκολουθού [76] [σ]αις μοναγρίαις βοῦν αʹ, Ουαυτα Μαρακά̣ν̣ [δα σὺ]ν ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, Μιλγειπόταμος Ουήδασα σὺν ταῖς ἀκολουθούσ̣ [αις] [77] [μ]οναγρίαις βοῦν αʹ, Πρεινόλιθος ΚΟΛΑΒΗ[····] [σὺν] ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, Κερδεβότα Παλανγειμανακη σὺν ταῖς ἀκολουθ[ού] [78] [σ]αις μοναγρίαις βοῦν αʹ, Μιναοῦ̣νδα ΠΑ̣Ν̣…..ΣΥΗΡΑ σὺν ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, Ορνησσὸς Ἀετοῦ̣ Νοσσιὰ Κοραψα σὺν [79] ταῖς ἀκολουθούσαις μοναγρίαις βοῦν [αʹ] [· · 5 · ·]α̣ Σαπονδοάνδα σὺν ταῖς ἀκολουθούσαις μοναγρίαις βοῦν αʹ, μηδενὸς ἔχοντος ἐξ̣ [ου] [80] σ̣ίαν πράσσειν τέλος ὑπὲρ τῶν θυσιῶν [τοῦτω]ν· Τὴν δὲ ἐπιμέλειαν τῶν κωμητικῶν θυσιῶν ποιεῖσθαι τούς τε δημάρχους κα̣[ὶ τοὺς] [81] ἀρχιδεκάνους, ἐν αἷς κώμαις εἰσὶν ἀρχ[ιδἐνανοι], προνοοῦντος τοῦ ἀγωνοθέτου ἐν τῷ πρὸ τῆς πανηγύρεως ἔτει εἰς τὸν τῆς ἀγ[ω] [82] νοθεσίας ἐνιαυτὸν αἱρεῖσθαι δημάρχους [καὶ] ἀ̣π̣οδεικνύντος ἐν τῶν συνθυόντων ἕνα καθ’ ἑνάστην κώμην τὸν ὀφείλοντα προ[νο] [83] εῖν τῆς θυσίας· Ἐὰν δὲ τις μὴ συνθύσῃ τῶν̣ [προ]δηλουμένων, ἐντείσει τῇ πόλει ὡς ἀπὸ καταδίκης τʹ δηλοῦντος τοῦ ἀγωνοθέτου τ[ούς] [84] τε συνθύσαντας καὶ τοὺς συνπομπεύσαν[τας κ]α̣ὶ̣ τοὺς μὴ συνθύσαντας πρὸς τὸ εὐδήλους εἶναι τοὺς ὀφείλοντας ὑπὸ τῆς πόλεως πρα [85] χθῆναι· Ὅσαι δ’ ἂν θυσίαι ὑπὸ ἑτέρων πόλεων̣ [πεμφ]θ̣ῶσι, ταύτας, ὅταν πεμφθῶσι, καὶ αὐτὰς πομπεύεσθαι διὰ τοῦ θεάτρου καὶ ἀναγορεύεσθα[ι] [86] καὶ τὰ πεμπόμενα ὑπὸ τῶν πόλεων ψ̣η̣[φίσμ]α̣ τα ἐντάσσεσθαι τοῖς ἀρχείοις ὑπὸ τῶν ἐνέδρων ἀρχόντων, ἀντιγράφειν δὲ τὸν ἀγ̣[ω] [87] νοθέτην ταῖς πόλεσι περὶ τῆς συνθυσίας· [Καὶ το]ὺς ἠγωνοθετηκότας ἤδη συν προεδρεύειν τῷ ἀγωνοθέτῃ ἐν τῇ πανηγύρει· |
| TRANSLATION Mitchell, III. Ll. 47-87. When Licinianus Lyson was high priest of the emperors, on 4 Artemeisios [5 July], the preliminary proposal of Comon son of Croesos, Veranius son of Comon, and Simonides, son and grandson of Simonides, great grandson of Diogenes, was written down concerning the measures taken with a view to realizing the festival of the Demostheneia in our community, and concerning the arrangement of all the measures relevant to it, and Iulius Demosthenes, our most excellent citizen who also founded the festival, a man of the greatest distinction, outstanding in reputation, ancestry, and character not only in his home city but also in the province, has come forward and, in addition to all the other good things which he has provided for the city, in founding public buildings and (50) making benefactions unceasingly, and for the musical festival to be held every four years which he himself has established at his own expense, has promised that he will in addition at his own expense make ready and dedicate to the city a golden crown carrying relief portraits of the emperor Nerva Trajan Hadrian Caesar Augustus and our leader the ancestral god Apollo, which the agonothete will wear, and an altar decorated with silver which has an inscription of the dedicator – the council has praised the … man for his continuous good will to the city and for his present patriotic zeal and his unsurpassed great-heartedness and for his devotion to the emperors and honoured him with every honour, and has passed the following decree so that the festival should be adorned in every way (55) and that devotion towards the emperor who has supported it should be completely fulfilled: |
| The agonothete should wear the previously mentioned gold crown and a purple robe, and at the beginning of the New Year should make the ceremonial entrance, performing the pious rituals for the emperor and the gods of the home land on the Augustus day of the month Dios [1 January] and processing in company with the other magistrates, and he should take a front seat at meetings of the council and the assembly and at shows, wearing the previously mentioned attire. In the year in which he acts as agonothete three panegyriarchs should be chosen by him from the councillors in order to take charge of the market and the supply of provisions at the festival, with the power to write up the prices for the purchase of provisions and to inspect (6o) and organize the things which are offered for sale, and to punish those who disobey; likewise ten sebastophoroi should also be chosen by him who, wearing white clothing and a crown of celery leaves, will handle and bring forward and escort the images of the emperors and the image of our ancestral god Apollo, and the previously mentioned holy altar; likewise twenty mastigophoroi should also be chosen by him, who will lead the way dressed in white clothing without undergarments, also carrying shields and whips, and they will be in charge of good order in the theatre as they have been instructed by the agonothete; and all the previously mentioned officials shall be chosen from the citizens; likewise two agelarchs should be chosen by him from boys of the noblest families (65), who will additionally select around twenty children, whom they themselves will inspect, who will organize a race run with torches, and the victor should be crowned and honoured by the city with a decree and, if he wishes, with a statue, the cost of which is to be borne by the agelarch himself, or, if not, should be content with the honour of a decree; but a sum can be assigned for this by the agonothete, as much as the agonothete chooses. The following will process through the theatre and will sacrifice together during the days of the festival, according to the way the agonothete gives written instructions for each communal sacrifice: The agonothete himself, one bull; the civic priest of the emperors and the priestess of the emperors, one bull; the priest of Zeus, one bull; the three panegyriarchs, one bull; the secretary of the council and (70) the five prytaneis, two bulls; the two market supervisors of the city, one bull; the two gymnasiarchs, one bull; the four treasurers (tamiai), one bull; the two paraphylakes [rural police-officers], one bull; the ephebarch, one bull; the paidonomos, one bull; the supervisor of the public buildings, one bull; of the villages, Thersenos with Armadu, Arissos, Merlakanda, Mega Oros, … lai, Kirbu, Euporoi, Oroata, … rake, Valo, and Yskapha, with their associated farmsteads (monagriai), two bulls; Orpenna Sielia with their associated farmsteads, one bull; Ogarsan … ake with Lakistaunda and Kakasboi Killu and their associated farmsteads, … bull(s); .yrnea with its associated farmsteads, one bull; Elbessos with its associated farmsteads, one bull; Nigyrassos with its associated (75) farmsteads, one bull; Vauta Marakanda with their associated farmsteads, one bull; Milgeipotamos Vedasa with their associated farmsteads, one bull; Prinolithos Kolabe … with their associated farmsteads, one bull; Kerdebota Palangeimanake with their associated farmsteads, one bull; Minaunda Pan..syera with their associated farmsteads, one bull; Ornessos, Aetu nossia, Korapsa with their associated farmsteads, one bull; … a Sapondoanda with their associated farmsteads, one bull; and no one has the authority to exact a tax for these sacrifices. The demarchs and the archidecanoi, in villages where there are archidecanoi, should assume supervision of the village sacrifices (8o), with the agonothete making provision in the year before the festival that demarchs and archidecanoi are chosen for the year of the agonothesia, and indicating one man from each village from those who take part in the common sacrifice who must make provision for the sacrifice. If any of those previously mentioned does not take part in the common sacrifice he will pay a fine to the city of 300 drachmas as though he had received a judicial sentence, with the agonothete making public the names of those who participate in the common sacrifice and join the procession, and of those who do not participate in the sacrifice, so that those who ought to have payment extracted from them by the city are conspicuous. The sacrifices which are sent by other cities, these too should also be escorted in procession through the theatre and announced at the time that they are sent (85), and the decrees which are sent by the cities should be lodged in the archives by the incumbent magistrates, and the agonothete should write a reply to the cities concerning their participation in the sacrifice. And those who have already served as agonothetes should sit in the front row in the festival with the agonothete. |
| BIBLIOGRAPHY |
| Ando, C. (2017). “City, village, sacrifice: the political economy of religion in the early Roman Empire”. In: R. Evans, ed., Mass and Elite in the Greek and Roman World: From Sparta to Late Antiquity. London-New York: Routledge, 118-136. Brent, A. (2007). “Ignatius’ Pagan background in Second Century Asia Minor”. Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 10(2): 207-232. Chaniotis, A. (2011). “Demostheneia at Oinoanda”. In: A. Hermary and B. Jaeger, eds., Thesaurus cultus et rituum antiquorum (ThesCRA). VII, Festivals and Games. Los Ángeles: J. Paul Getty Museum, 171-172. De Ligt, L. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Mnemosyne 43(3/4): 498–501. Dmitriev, S. (1996). “‘Probolé’ and ‘antiprobolé’ in electoral procedure in Oinoanda”. Latomus: revue d’études latines 55(1): 112-126. Dobesch, G. (1989). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien, by M. Wörrle”. Tyche 4, 245-246. Frisch, P. (1989). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Nikephoros 2: 279-283. Gascó Lacalle, F. (1993). Evergetismo (unpublished memory for his professorship). Gebhard, E. R. (1996). “The theater and the city”. In: W. Slater, ed., Roman Theater and Society (E. Togo Salmon Papers I). Ann Arbor: University of Michigan Press, 113-127. Guinea Díaz, P. (1997). “Las Demostenias de Enoanda y los bueyes ciudadanos”. In: R. Urías Martínez, F. J. Presedo Velo, P. Guinea Díaz and J. M. Cortés Copete, coords., ‘Chaire’ homenaje al profesor Fernando Gascó. Sevilla: Scriptorium, 463-471. Hall, A. and Milner, N. (1994). “Education and Athletics. Documents illustrating the Festivals of Oenoanda”. In: A. Hall, N. Milner and S. Mitchell, eds., Studies in the History and Topography of Lycia and Pisidia: in Memoriam A.S. Hall. London: British Institute at Ankara, 7-47. Hallof, K. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Klio 72: 608-611. Hengstl, J. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Zeitschrift der Savigny-Stiftung für Rechtsgeschichte (Romanistische Abteilung) 107: 567-572. Hošek, R. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Review of Wörrle 1988”. Eirene: studia graeca et latina 27: 156-157. Jones, C. (1990). “A new Lycian dossier establishing an artistic contest and festival in the reign of Hadrian”. Journal of Roman Archaeology 3: 484-488. Le Glay, M. (1990). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Gnomon 62(5): 432–435. Madigan, B. C. (2013). The Ceremonial Sculptures of the Roman Gods. Leiden: Brill. Milner, N. P. (1989). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Classical Review 39(2): 355-356. Mitchell, S. (1990). “Festivals, Games, and Civic Life in Roman Asia Minor”. Journal of Roman Studies 80: 183-193. Muñiz Grijalvo, E. and Lozano Gómez, F. (2021). “Imperial cult processions and landscape in the Greek cities of the Roman Empire: The Case of The Demosthenia of Oenoanda”. In: M. Horster and N. Hächler, eds., The Impact of the Roman Empire on Landscapes. Leiden: Brill, 249-262. Nijf, O. V. (2001). “Local heroes: athletics, festivals and elite self-fashioning in the Roman East”. In: S. Goldhill, ed., Being Greek under Rome: Cultural Identity, the Second Sophistic and the Development of Empire. Cambridge: Cambridge University Press: 306-334. Pleket, H. W. and Stroud, R. S. “Oinoanda. Documents concerning the foundation of C. Iulius Demosthenes, 124-125/126 A.D.”. In: Supplementum Epigraphicum Graecum. 38,1462. Leiden: Brill. Rogers, G. M. (1991). “Demosthenes of Oenoanda and Models of Euergetism”. Journal of Roman Studies 81: 91-100. Schwartz, J. (1992). “Review of Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda, by M. Wörrle”. Latomus: revue d’études latines 51(2): 480. Smith, M. F. (1994). “New Readings in the Demostheneia Inscription from Oinoanda”. Anatolian Studies 44: 59-64. Sonnabend, H. (1989). “Städte, Eliten, Mäzene. Neuerscheinungen zur antiken Stadtund Gesellschaftsgeschichte”. Die Alte Stadt 16 (2-3): 516-525. Wörrle, M. (1988). Stadt und Fest im kaiserzeitlichen Kleinasien. Studien zu einer agonistischen Stiftung aus Oinoanda. München: C.H. Beck. |
Funeral procession of Alexander the Great
Funeral procession of Alexander the Great
| TITLE: |
| Funeral procession of Alexander the Great |
| DATE: |
| 321 BC |
| TEXT: |
| BEKKER, I.; DINDORF, L; VOGEL, F.; FISCHER, K. T. (1905): Diodorus Siculus, Bibliotheca Historica, Books XVIII-XX. 18.26-28 MEUSEL, H.(1871): Pseudo-Callisthenes. Nach der Leidener Handschrift Herausgegeben, Hist.Alex. 3.34 |
| EDITIONS/TRANSLATIONS: |
| BEKKER, I.; DINDORF, L; VOGEL, F.; FISCHER, K. T. (1905): Diodorus Siculus, Bibliotheca Historica, Books XVIII-XX. 18.26-28 GARCÍA GUAL, C. (1977): Pseudo-Calístenes. Vida y Hazañas de Alejandro de Macedonia, Biblioteca Clásica Gredos, Madrid HAIGHT, E. H. (1955): The Life of Alexander of Macedon by Pseudo-Callisthenes, New York |
| KEYWORDS: |
| Word used to mean procession: |
| πορεία (a journey, Ps.-Callisth.) κατακομισθῆναι (escort / to bring into a place of refuge, Diod. |
| Word used to mean the cult images: |
| Sarcophagus / coffin (λάρναξ, Ps.-Callisth) Covered carriage (ἁρμάμαξα, Diod., esp. used by Persians, e.g. [“Ξέρξης] μεταβαίνεσκε ἐκ τοῦ ἅρματος ἐς ἁρμάμαξαν” Hdt.7.4) |
| Gods or other entities named: |
| Ps.-Callisth.: Alexander the Great, Mithra, Ptolemy I, Zeus, High Priest of the temple of Memphis Diod.: Arrideus, Victory (Νίκη); Ptolemy I |
| Description of the cult images: |
| Alexander’s lead coffin (ἐν μολιβδίνῃ λάρνακι, Ps.-Callisth.) was carried in a wagon (ἁμάξης, Ps.-Callisth.) / covered carriage (ἁρμάμαξα, l. 26.1; καμάρα —with an arched cover—, 26.5, Diod.), which is the main subject of Diodorus’ passage: ἄξιον ὑπάρχον τῆς Ἀλεξάνδρου δόξης (…) κατὰ τὴν δαπάνην (…) καὶ τῇ κατὰ τὴν τέχνην περιττότητι περιβόητον ὑπῆρξε Golden sarcophagus (χρυσοῦν σφυρήλατον) with aromatic herbs (ἀρωμάτων); armour (ὅπλα); precious stones (λιθοκόλλητος); reliefs; garlands; bells (κώδωνας) Four golden Victories carrying trophies in the four corners of the covered carriage (κατὰ δὲ τὰς τῆς καμάρας γωνίας ἐφ᾽ ἑκάστης ἦν πλευρᾶς Νίκη χρυσῆ τροπαιοφόρος) lift over four Ionic columns (Ἰωνικὰ κιονόκρανα) surrounded by golden acanthus Four panel paintings (πίνακας): (1) war chariot (ἅρμα) lead by Alexander with a scepter and escorted by his Persian and Macedonian personal guards; (2) war elephants; (3) cavalry troops; (4) navy. At the entrance of the chamber there were two golden lions (λέοντες χρυσοῖ), and on top a purple tapestry (φοινικὶς) with a golden olive wreath (χρυσοῦν στέφανον ἐλαίας); the carriage had four gilded wheels and it was pulled by 64 mules with a golden wreath and collars adorned with gemstones. See Image |
| Procession’s route: |
| Babilonia to Memphis and/or Alexandria |
| Frequency with which the procession takes place: |
| Once, funeral procession of Alexander the Great from Babilonia to Memphis and Alexandria |
| Performers: |
| Ptolemy I (Ps.-Callisth.); Arrideus (Diod.), in charge of building the carriage and escorting it to Egypt |
| References to the public attending the procession: |
| The inhabitants of Memphis went out to receive Alexander’s corpse and brought it into the city (οἱ Μενφῖται ὑπήντησαν τῷ σώματι Ἀλεχάνδρου καὶ εἰσάγουσιν αὐτὸ ἐν Μένφῃ, Ps.Callisth.) The passing of the carriage through the cities attracted many people (πολλοὺς ἐπεσπᾶτο θεωροὺς διὰ τὴν περιβόητον δόξαν: οἱ γὰρ ἐκ τῶν πόλεων καθ᾽ ἃς αἰεὶ γίνοιτο πανδημεὶ συνήντων καὶ πάλιν προέπεμπον, οὐκ ἐμπιμπλάμενοι τῆς κατὰ τὴν θεωρίαν τέρψεως) It was escorted by road-makers, craftsmen and soldiers (πλῆθος ὁδοποιῶν καὶ τεχνιτῶν, ἔτι δὲ τῶν στρατιωτῶν παραπεμπόντων) |
| Rites related to the procession: |
| Reading of an oracle of Zeus (ὁ τοῦ Διὁς χρησμὁς, Ps.-Callisth.) To bury (ποιεῖ τάφον, Ps.Callisth.) Diod.: Ptolemy I before Alexander’s corpse (παραλαβὼν τὸ σῶμα τῆς μεγίστης φροντίδος ἠξίωσεν); sacrifices (θυσίαις ἡρωικαῖς) and games (ἀγῶσι μεγαλοπρεπέσι) in the burial place of Alexandria built by Ptolemy I |
| Allusions to conduct or forms of reverence: |
| Alexander’s corpse was carried embalmed with myrrh (ἐσμυρνισμένον, Ps.Callisth.) |
| Other remarkable elements: |
| The Persians wanted to proclaim publicly (ἀναγορεῦσαι, Ps.-Callisth.) Alexander as Mithra |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE, s.v. Pompa. Herrscher, Vol. XXI.2, p. 1971, n.333 COLLINS, A. W. (2012). “The royal costume and insignia of Alexander the Great”. The American Journal of Philology 133(3), pp. 371–402 DOHERTY, P. (2004): Alexander the Great: The death of a god, Headline, London CHUGG, A. M. (2020): The quest for the tomb of Alexander the Great, AMC Publications, London ERSKINE, A. (2006): Life after death: Alexandria and the body of Alexander, Cambridge University Press, Cambridge HOLTON, J. (2018): “The Reception of Alexander in the Ptolemaic Dynasty”. In: Brill’s Companion to the Reception of Alexander the Great. Brill, Leiden KHOLOD, M. M. (2016): “The cults of Alexander the Great in the Greek cities of Asia Minor”, Klio 98.2, pp. 495-525 KOTTARIDOU, A. (1999): “Macedonian burial customs and the funeral of Alexander the Great”. In: International Congress, Alexander the Great: From Macedonia to the Oikoumene, Veria, pp. 27-31 LANDUCCI, F. (2020): “Burial-funeral carriage-Lysimachos, Herakles, (alleged) son of Alexander III – Kassandros”. In: Lexicon of Argead Macedonia, Frank & Timme, Berlino, pp. 1-8 MELVILLE JONES, J. (1998). “Alexander’s funeral carriage”. In: T. W. Hillard, R. A. Kearsley, C. E. V. Nixon, & A. M. Nobbs (Eds.), The Ancient Near East, Greece and rome, Macquarie University, N.S.W. ed., Vol. 1, pp. 156-159 REAMES-ZIMMERMAN, J. (2001): “The mourning of Alexander the Great”, Syllecta Classica 12, pp. 98-145 RICE, E. E. (1997): Alexander the Great, The History Press, Stroud |
Queen Apollonis of Pergamon’s pompe
Queen Apollonis of Pergamon’s pompe
| TITLE: |
| Queen Apollonis of Pergamon’s pompe |
| DATE: |
| c. 166-159 BC |
| TEXT: |
| OGIS 309: Orientis Graeci inscriptiones selectae (OGIS) 2 vols. Leipzig, 1903-1905. Reprint Olms, Hildesheim, 1986 OGIS 309 |
| EDITIONS/TRANSLATIONS: |
| OGIS 309 |
| KEYWORDS: |
| Word used to mean procession: |
| πομπή (l. 9 [πομπ]εῦσαι? / [χορ]εῦσαι, vb. χορεύω) |
| Words used to mean the cult images: |
| Altar (l. 14, [βωμὸν] θεᾶς Ἀπολλωνίδος Εὐσεβοῦς Ἀποβατηρίας) |
| Gods or other entities named: |
| Dionysus (l. 1, ἐν τῶι Διο[νυσίωι]) Goddess Apollonis (l. 13 and 14) Stratonice (l. 6, Στρατονίκη; died about 135 BC, princess of Cappadocia and through marriage a queen of Pergamon). |
| Description of the cult images: |
| Procession’s route: |
| From the temple of Dionysus = Dionysion? (l. 1 ἐν τῶι Διο[νυσίωι) |
| Frequency with which the procession takes place: |
| Every year |
| Performers: |
| Sacred and the public magistrates both those in the city and those in the countryside (l. 1 τὰς συναρχίας … l. 3, τ̣ὰ̣ς̣ ἐν τῆι πόλει καὶ τῆι χώραι) The priest of Aphrodite and the goddess Apollonis Eusebes, and the priestess of Apollonis and queen Stratonike along with the president and the hieropoioi and the other magistrates (l. 4-6, τὸν ἱερέα τ̣[ῆς] [Ἀφρο]δίτης καὶ θεᾶς Ἀπολλωνίδος Εὐσεβοῦς καὶ τὴν ἱέρειαν αὐτῆς κα[ὶ] [βα]σιλίσσης Στρατονίκης καὶ τὸν πρύτανιν καὶ τοὺς ἱεροποιοὺς) |
| References to the public attending the procession: |
| Rites related to the procession: |
Prayers, libations, and sacrifices, after that the free-born boys sing an altar hymn; and the maidens chosen by the supervisor of education shall perform a dance and sing a hymn (l. 7-10, καὶ μετὰ τὸ συντελεσθῆναι τὰς κατευχὰς καὶ τὰς [σ]π̣ονδὰς καὶ τὰς θυσίας, ἆισαι τοὺς ἐλευθέρους παῖδας παραβώμιον, [χορ]εῦσαι δὲ καὶ τὰς παρθένους τὰς ἐπιλεγείσας ὑπὸ τοῦ παιδονόμου [καὶ] ἆισαι ὕμνον) The timouchoi and generals in office each year shall see to it (l. 12-13, τοὺς τιμούχους καὶ τοὺς σ[τρα][τ]η[γο]ὺς); sacrifice on the Apollonis’ altar in the agora (l. 15, [θ]υσ[ίαν —]) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
It is a decree instituting religious ceremonies in honor of Queen Apollonis of Pergamon (Attalus I of Pergamon’s wife) in the city of Teos. She was the mother of Eumenes II and Attalus II; although the royal family of the Attalids often received god-like honours in the cities of their kingdom, they were not given the title ‘god’ or ‘goddess’ until after their death; therefore this cult of Apollonis at Teos must have started after her death. A truce (l. 3, ἐχεχειρίας) was held between everyone on this day |
| BIBLIOGRAPHY: |
BÖMMER (1952): RE, s.v. Pompa. Herrscher, Vol. XXI.2, p. 1965, n.273 PANAGIOTIS, I. P. (2012): “Apollonis, wife of Attalos I”. In: The Encyclopedia of Ancient History, edited by R.S. Bagnall, K. Brodersen, C.B. Champion, A. Erskine and S.R. Huebner (eds.), Wiley-Blackwell, Hoboken MASSA-PAIRAULT, F-H. (1981–82): “Il problema degli stilopinakia del templo di Apollonis a Cizico. Alcune considerazioni”, Annali della Facoltà di Lettere e Filosofia di Perugia 19, pp. 147–219 MIRÓN, D. (2018): “From Family to Politics: Queen Apollonis as Agent of Dynastic/Political Loyalty.” In: Royal Women and Dynastic Loyalty: Queenship and Power, edited by Dunn Caroline and Carney Elizabeth, Palgrave Macmillan, London, pp. 31-48 VAN LOOY, H. and K. DEMOEN (1986): “Le temple en l’honneur de la reine Apollonis à Cyzique et l’énigme des stylopinakia”, Epigraphica Anatolica 8, pp. 133-142 VAN LOOY, H. (1976): “Apollonis Reine De Pergame”, Ancient Society 7, pp. 151-65 |
Arsinoe II Philadelphus pompe
Arsinoe II Philadelphus pompe
| TITLE: |
| Arsinoe II Philadelphus’ pompe |
| DATE: |
| 316-270/260 BC |
| TEXT: |
| EDITIONS/TRANSLATIONS: |
| KEYWORDS: |
| Word used to mean procession: |
| Word used to mean the cult images: |
| Gods or other entities named: |
| Description of the cult images: |
| Procession’s route: |
| Frequency with which the procession takes place: |
| Performers: |
| κανηεφόροι as eponym of priestesses, “dazu bestimmt, ihren Kult in einem griechischen Festzuge zu vertreten, d.h. jedenfalls in jenem von Philadephos zu Ehren seines Vaters gestifteten Agon, der dann in ein Alexanderfest umgestaltet worden ist, bei dem auch die apotheosiert Ptolemaier besonders geehrt worden sind” (Otto 1908, vol. 2, p. 267). In the same vein, we also find: ἀθλοφόροι στεφανηφόροι πυροφόροι |
| References to the public attending the procession: |
| Rites related to the procession: |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| Arsinoe II was a Ptolemaic queen (Queen of Thrace, Anatolia, and Macedonia by marriage to King Lysimachus) and co-regent of the Ptolemaic Kingdom of ancient Egypt (she became co-ruler of the Ptolemaic Kingdom upon her marriage to her brother, Pharaoh Ptolemy II Philadelphus). She was given the Egyptian title “King of Upper and Lower Egypt”, making her pharaoh as well. |
| BIBLIOGRAPHY: |
| BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1965, n.275. OTTO, W. VON (1908): Priester und Tempel im Hellenistischen Ägypten. 2 vols., B. G. Teubner, Leipzig / Berlin |
Attalus II’s pompe in Delphi (Attaleia)
Attalus II’s pompe in Delphi (Attaleia)
| TITLE: |
| Attalus II’s pompe in Delphi (Attaleia) |
| DATE: |
| 160-159 BC |
| TEXT: |
| Syll.3 672 CGRN 202 |
| EDITIONS/TRANSLATIONS: |
| Austin, M. M. (2006). The Hellenistic world from Alexander to the Roman conquest: a selection of ancient sources in translation, Cambridge University Press, Cambridge, p. 422 CGRN 202 |
KEYWORDS: |
| Words used to mean procession: |
| Vb. πομπεύω (l. 56, 58, 59, πομπευόντω) |
| Word used to mean the cult images: |
| εἰκόνα (l. 62-63, τὰν εἰκόνα τοῦ βασιλέως Ἀττάλου) |
| Gods or other entities named: |
| Apollo (l. 55, 58) |
| Description of the cult images: |
| Procession’s route: |
| From the threshing floor to the temple of Apollo (l. 58-59, πομπευόντω δὲ ἐκ τᾶς ἅλωος ἐν τὸν ναόν) |
| Frequency with which the procession takes place: |
| Every 13th of the month of Heracleius (c. May, l. 55-56, τοῦ Ἡρακλείου (…) δὲ τρεισκαιδεκάται) |
| Performers: |
| The priests of Apollo and of the other gods, the prytaneis, the magistrates, and the children wearing crowns (l. 55-57, οἵ τε ἱερεῖς τοῦ Ἀπόλλωνο[ς] καὶ τῶν ἄλλων θεῶν καὶ πρυτάνεις καὶ ἄρχοντες καὶ οἱ παῖδες ἐστεφανωμένοι) |
| References to the public attending the procession: |
| The children wearing crowns (l. 57, οἱ παῖδες ἐστεφανωμένοι) |
| Rites related to the procession: |
| The priest of Apollo made a prayer and proclaimed the name of the sacrifice as being the Attaleia (l. 59-60, οἱ ἱερεῖς τοῦ Ἀπόλλωνος, κατευχέστων ποταγορεύοντες τὰν θυσίαν Ἀττάλεια καθὼς εἴθισται) |
| Allusions to conduct or forms of reverence: |
| Other remarkable elements: |
| It is a decree of Delphi concerning a foundation provided by the king of Pergamon Attalus II Philadelphus (Ἄτταλος Β΄ ὁ Φιλάδελφος, which means “the brother-loving”; 220–138 BC), according to Harris 2015, n.38: “his document is a public measure enacted by the city of Delphi”; in sum, king Attalus made two donations, one of 18,000 drachmas for the education of children (lines 6-8), the other for sacrifices and processions (lines 44-63). So that the resolutions of the decree were effectively done, it was inscribed on the statue base of king Attalus II (l. 61-63, ὅπως δὲ καὶ ἐμφανῆ ᾖ τὰ ἐψηφισμ[έ]να, ἀναγράψαι τὸ ψάφισμα ἐπὶ τὰν εἰκόνα τοῦ βασιλέως Ἀττάλου). |
| BIBLIOGRAPHY: |
AUSTIN, M. M. (2006). The Hellenistic World from Alexander to the Roman Conquest: A Selection of Ancient sources in Translation, Cambridge University Press, Cambridge, p. 422. BÖMMER (1952), RE: s.v. Pompa. Herrscher, Vol. XXI.2, p. 1965, n.278. HARRIS, E. (2015). “Toward a Typology of Greek Regulations about Religious Matters”, Kernos, 28, pp. 53-83 HARRIS, E. and CARBON, J. M. (2015). “The Documents in Sokolowski’s Lois sacrées des cités grecques (LSCG)”, Kernos 28, p. 22 n.80 NOCK, A. D. (1930): “Σύνναος θεός”, Harvard Studies in Classical Philology 41, p.23 |