| 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. |
Tag
magistrates
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 |
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 |
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 |
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 |