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Teos

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

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