Emperors and Kings in procession

Sources on processions related to rulers in Hellenistic and Roman times

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paidonomoi

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

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