| 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… |
| BIBLIOGRAPHY Beard, M., North, J. and Price, S. (1998). Religions of Rome (vol. 2, a sourcebook). Cambridge: Cambridge University Press, 254-255. Benoist, S. (2012). “Les Kaisareia de Gythéion”. In: A. Hermary and B. Jaeger, eds., Thesaurus cultus et rituum antiquorum (ThesCRA). VII, Festivals and Games. Los Ángeles: The J. Paul Getty Museum, 271-272. Braund, D. (1985). Augustus to Nero: A Sourcebook on Roman History, 31 BC-AD 68. London–Sidney: Croom Helm, 63-64, no. 127. Calandra, E. and Gorrini, M. E. (2008). “Cult Practice of a Pompé in the Imperial Age: S.E.G. XI.923”. Sparta 4(8): 3-22. 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, 86-87. Camia, F. (2016). “Between Tradition and Innovation: Cults for Roman Emperors in the Province of Achaia”. In: A. Kolb and M. Vitale, eds., Kaiserkult in den Provinzen des Römischen Reiches: Organisation, Kommunikation und Repräsentation. Berlin–Boston: De Gruyte, 255–283. 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. Charlesworth, M. P. (1939). “The Refusal of Divine Honours: An Augustan Formula”. Papers of the British School at Rome 15: 1-10. Edelmann, B. (2008). “Pompa und Bild im Kaiserkult des römischen Ostens”. In: J. Rüpke, ed., Festrituale in der römischen Kaiserzeit. Tubingen: Mohr Siebeck, 153-167. Ehrenberg, V. and Jones, A. H. M. (1955). Documents Illustrating the Reigns of Augustus and Tiberius. Oxford: Clarendon Press, 80-81, no. 102. 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. González Herrero, M. (2020). El culto imperial en el mundo romano. Madrid: Síntesis, 228-229. Harter-Uibopuu, K. (2003). “Kaiserkult und Kaiserverehrung in den Koina des griechischen Mutterlandes”. In: H. Cancik and K. Hitzl, eds., Die Praxis der Herrscherverehrung in Rom und seinen Provinzen. Tübingen: Mohr Siebeck, 209-231. Herz, P. (1997). “Herrscherverehrung und lokale Festkultur im Osten des römischen Reiches. Kaiser, Agone”. In: H. Cancik and J. Rüpke, eds., Römische Reichsreligion und Provinzialreligion. Tübingen: Mohr Siebeck, 239-264. Herzog, R. (1930). “Ernst Kornemann, Neue Dokumente zum lakonischen Kaiserkult”. Zeitschrift der Savigny-Stiftung für Rechtsgeschichte. Romanistische Abteilung 50(1): 628-633. Hondius, J. J. E., ed., 1950. Supplementum Epigraphicum Graecum. 11, 923. Amsterdam. Hupfloher, A. (2008). “Die Welt der Kaiserfeste in der Provinz Achaia”. Das Altertum 53: 144-153. 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. 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, 65-69, 204-205, no. 2ª (Appendice I1). Kornemann, E. (1929). Neue Dokumente zum lakonischen Kaiserkult. Breslau: M. and H. Marcus. 6; 8-10; 20-31. Kougeas, S., B. (1928). “Epigraphikaì ek Gytheiou symbolai eis tin istorian tis Lakonikis”. Hellenikà 1: 7-44. 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, 189-197, 605-607. Lozano Gómez, F. (2002). La Religión del Poder. El culto imperial en Atenas en época de Augusto y los emperadores Julio-Claudios. Oxford: BAR Publishing, 38, 41, 50 y 78. Lozano Gómez, F. (2010). Un Dios entre los hombres: la adoración a los emperadores romanos en Grecia. Barcelona: Universitat de Barcelona, 142-144, 198-199. Madigan, B. C. (2013). The Ceremonial Sculptures of the Roman Gods. Leiden: Brill, 67, 78, 81-82. Mitropoulos, G. (2021). “Some notes on Gytheion’s ‘lex sacra’ and Germanicus’ Nike”. Zeitschrift für Papyrologie und Epigraphik 219: 88-94. Oliver, J. H. (1989). Greek Constitutions of Early Roman Emperor from Inscriptions and Papyri. Philadelphia: American Philosophical Society, no. 15. Price, S. R. F. (1984). Rituals and Powers: The Roman Imperial Cult in Asia Minor. Cambridge: Cambridge University Press, 210-211. Rose, C. B. (1997). Dynastic Commemoration and Imperial Portraiture in the Julio-Claudian Period. Cambridge: Cambridge University Press, 142-144. Rostovtzeff, M. (1930). “L’empereur Tibère et le culte impérial”. Revue Historique 163(1): 1-26. Seyrig, H. (1929). “Inscriptions of Gytheum”. Revue archéologique 29: 84–106. Sherk, R. K. (1988). The Roman Empire: Augustus to Hadrian. Cambridge: Cambridge University press, 57-59, no. 32. Taylor, L. R. (1929). “Tiberius’ refusals of Divine Honors”. Transactions and Proceedings of the American Philological Association 60: 87-101. Wenger, L. (1929). “Griechische Inschriften zum Kaiserkult und zum Grabrecht”. Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Romanistische Abteilung 49(1): 308-344. Wilhelm, A. (1951). Griechische Inschriften rechtlichen Inhalts. Athēnai: Akad, 87-88. |
Tag
συμπομπεύω
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 |
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 |