Kernos
16 (2003)
Varia
................................................................................................................................................................................................................................................................................................
Angelos Chaniotis et Joannis Mylonopoulos
Epigraphic Bulletin for Greek Religion
2000
................................................................................................................................................................................................................................................................................................
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Kemos, 16 (2003), p. 247-306.
Epigraphie Bulletin
fOl"
Gt"eek Religion 2000
(EBGR 2000)
The 13th issue of the Epigrapbic Bulletin for Greek Religion presents a selection of
those epigraphic publications from 2000 that contribute to the study of Greek religion
ancl its cultural context (Oriental cuIts, ]uclaism, Early Christianity); we have also filled
some of the remaining gaps from earlier issues (especially BBGR 1999). As in earlier
bulletins, we have also incluclecl a selection of papyrological publications, especially with
regard to the stucly of ancient magic. \V'e were unable to include in this issue several
important new publications, such as the first volume of the Samian corpus (cf nO 69) or
the corpus of the published inscriptions of Philippi (P. PILHOFER, Fbilippi. Band II.
Katalog der Inscbriften von Fbi/ippi, Tübingen, 2000), but we plan to present them together with several other books and articles published in 1998-2000 - in the next issue
of the BBGR. Despite these omissions we hope that the BBGR 2000 gives a representative
picture both of new discoveries - from Spain (n° 40) to Uzbekistan (n° 203) - and of new
interpretations.
The year 2000 has seen the publication of many new regional corpot"a which greatly
enhance the stucly of cuits in the respective areas. \1(1e now posses corpora for Byzantion
ancl Selymbria (n° 108), the sanctuary of Meter Theon at Leukopetra (n° 155), Samos
(n° 69), Central Pisiclia (esp. Kremna, n° 79), South Kappaclokia (n° 15), and Anazarbos in
Kilikia (n° 178).
Current research trends emerge fram the other epigraphic publications. \V'e single out
some of the highlights of this issue. Ancient doctrines ancl rituals associated with the
'Ot"phics' continue to attract a lot of attention. This year's issue inc1udes no new relevant
fincls, but one shoulcl note a series of studies on the 'Dionysiac-Orphic' texts (nOS 16, 31,
119, 198, and 208) and the announcement of a forthcoming corpus of the 'Orphic' texts
that aims at replacing Otto KERN'S Olpbicorum Fragmenta (n° 16). In the context of
mystery cuits we mention several texts that document priva te initiatives for the
founclation of associations of mystai (nOS 35, 108, 110, and 163).
The stucly of ancient magic continues to flourish (cf nOS 19-20, 41, 47, 58,79,82,89,9297, 103, 113-114, 132-133, 142-143, 145-146, 188 bis, 215). Among the new finds we single out
the discovery of a defixio in a grave in Pella; the text has yet to be read, but the
preliminary report (n° 2) includes an interesting detail of the magical ritual: the !ead
tablet was placed in the hand of the person buried in the grave. The use of hanclbooks in
ancient magic has long been known (cf n° 58); one finds more examples of individual
texts that seem to have been copiecl or adapted from such models (e.g. nOS 19 and 96-97).
\1(1e also note the first epigraphic attestation of 'Ephesia grammata' in an incantation from
Himera (n° 93). The personal experience of persons with magical rituals is referred to in
two new texts. An inscription on a statuette representing the three-fonned Hekate (from
Kastania Pierias in l'vlacedonia) reports that Artemis Hekate had appeared to the dedicant
in his dream (n° 36). A similar experience is documented by a cleclicatory gem in the
Museum of Fine Arts in Budapest (2nd cent. A.D.; n° 142). The gem was declicatecl by a
man after a vision; the representation on the gem nan'ates the epiphany of a goddess
(Artemis Phosphoras?, Hekate?), the man's prayer in front of a Hekateion, his offering of a
sacrifice, ancl three female figures with raised hands, apparently adclressing a head (a
248
A. CHANIOTIS -
J. MYLONOPOULOS
nekydaimon?); it seems that this gem is connected with magical papyri that prescribe
ceremonies designed to make a paredros appear and provoke visions.
The best studied group among magical texts are the curse tablets. Further research
on this area is now facilitated by D.R. ]ORDAN'S invaluable survey of the texts published
between 1985 and 2000 (n° 94). The groundbrealdng studies of H.S. VERSNEL and Chr. P.
FARAONE on the sociology of ancient magic have shown the need for a differentiated study
of 'defixiones'. A group of defixiones that has attracted a lot of attention in recent years
are the 'prayet's fot' justice'. A Latin defbdo from Saguntum (n° 40) is a new specimen of
this group. Its particular interest lies in the invocation of Iao, the cession of stolen
property to a divinity, the request for revenge, and the promise of reward to a cult
functionalY for his services. ln this context we also note two further appeals to theodicy.
In Leukopetra, a man dedicated a lost slave girl and requested the goddess to look for
herself (n° 155; cf SEG XXVIII 1568; EEGR 1991, 261). An epitaph in Phazemonitis is
inscribed with an appeal to "Lord the Almighty" (the ]ewish or the Christian god, or
possibly Helios invoked with a vocabulary inspired by]udaism or Christianity) to revenge
the death of a boy (nO 127; cf n° 211).
Not unlike magic, divination reflects the desire to know and control the future. In
recent years the study of divination has been enhanced through the publication of
oranJ1ar enquiries from Dodona (cf EEGR 1997, 79; 1999, 36) and dice and alphabetical
oracles (cf EEGR 1988,23 and 129; 1989,97; 1992, 160 and 176; 1993/94,174; 1997, 90; 1998,
197; 1999, 213). An interesting new dice oracle from Kremna (n° 79) not only presents an
impressive list of 56 deities and personifications, that served as patrons of the individual
oracular responses, but also shows the importance of these texts for the history of
mentality. \Ve single out the repeated exhortation to mOitaIs not to force their will upon
the gods, which may be seen as an indirect condemnation of magical rituals, which often
aimed at forcing a god to act in a particular way. A new alphabetical oracle was found in
Kocaaliler, interestingly enough in the necropolis (n° 79).
With regard to the study of t'ituaIs, two aspects are predominant in recent years: the
introduction of subtle distinctions in the notion of sacrifice (cf nOs 54 and 184; cf EEGR
1993/94, 121) and the study of het'oie cuIts (nOS 54, 77, 195, and 207). The performative
rituals of Greek worship are to a great extent documented by inscriptions recording
hymns, prayers, and a few orations delivered on the occasion of festivals. One of the rare
specimens of the latter group, an oration delivered at the Athenian Theseia, has now been
presented in an improved edition (n° 61). The phenomenon of ritual transfer has often
been observed in the relations between colony and mother-city (see esp. nOS 42, 139, 162,
and 197). Here we single out a still unpublished private letter from Ivlassalia, which attests
the festival of the Apatouria for this city, thus confirming the Ionian origin of its festivals
(n° 176).
Cult regulations (Ieges sacrae) are the most important source of information for the
study of rituals. In addition to several studies on the lex sacra from Selinous (nOS 28, 42, 54,
and 184) and a new, reliable edition of the sacrificial calendar of the Ivlarathonian
Tetrapolis (n° 109; cf n° 111), two new important finds are presented this year: a third
fragment of the lex sacra from Bargylia concerning the procession and sacrifice for
Artemis Kindyas (n° 24; cf n° 200) and a lex sacra concerning the sale of the priesthood
of Aphrodite Pandamos and Pontia in Kos (nO 151); another lex sacra from Kadyanda is,
unfortunately, very fragmentary (nO 87). A closel' look into some texts yields some
interesting insights into the way rituals were percieved by the persons who practiced
them. We single out an inscription from Lemnos, which reports that a property had to be
mortgaged so that a woman could receive a luxurious funeral (n° 17).
The phenomenon of sact'ed manumission and the dedieation of persons (slaves,
alumni, family members) to sanctuaries are two important ritual practices and
expressions of personal piety that are almost exclusively documented through
inscriptions. Three new corpora will promote further research in this field: the
Bpigrapbic Bulletin 2000
249
publication of a selection of sacrecl manumissions, primarily from Boiotia (n° 45), the
long awaited corpus of the sacrecl manumissions from Leukopetra near Beroia (n° 155),
ancl a small corpus of the katagrapbai (dedications of slaves, alumni ancl family
members) from the sanctuary of Apollon Lairbenos in Phrygia (n° 169). The declieation of
persons in sanctuaries is a phenomenon closely connectecl with the interaction between
religion and society. The same applies to supplication; a penetrating analysis of three
inscriptions concerning a suppliant in the sanctualY of Zeus Olympios at Gerasa by K.].
RIGSBY, leacls to the likely conclusion that money was commonly expected by suppliants
ancl that the amount was a matter of negotiation (n° 166).
In the fielcl of personal piety we clraw attention to inscriptions that illuminate the
sociologieal ancl religious background of dedications (cf esp. 55, 85, ancl 169). This issue
of the BBGR contains many such texts, a few of whieh we select: A foreigner (of unknown
citizenship) sent a cleclication to Zeus Keraunios in Ephesos for the salvation of his city,
after the god hacl appearecl in his dreams (n° 55). Numerous cleclications in Byzantion
show a preoccupation with goocl weather (n° 108). In Leukopetra (n° 155) a woman
cleclieated her own son in fulfillment of a vow she had macle cluring her son's illness;
another woman, unable to repaya clebt to the same sanctuaty, cleclieatecl her alumna. The
declieation of a statue of Apollon Alexikakos in the sanctuary of Apollon Lairbenos
(n° 169) recalls the recommenclation given by Apollon Klarios during the plague of AD.
165 to erect protective statues ancl is probably connectecl with this event. Other
declications in these two sanctuaries were macle after clivine punishment (nOS 155 ancl
169).
The epigraphic material presentecl in this issue also attests new cuIts. To the great
number of Hellenistie agonistic festivals one may now aclcl the Apollonia of Ephesos,
possibly foundecl in the context of the rivarly between Ephesos and Kolophon (n° 68). In
Thessaly, a new epithet of Ennoclia is now attestecl: Strogika (= Storgika?, 'the loving,
affectionate'; n° 201). A declieation from Arkaclia attests for Poseidon the (poetie?) epithet
Elater ('the Driver'; n° 29; for poetic epithets cf n° 105). An epigraphie find has probably
solvecl the problem of the location of the important amphictyonic sanctuary of the
Dorian Pentapolis (Triopion) at Emercik (near Old Knidos; n° 14).
In the study of the relations between religion ancl politieal life, the Hellenistic t'lIlet·
cult ancl the empet·ot· cult have been central areas of stucly. New fincls continue to
illuminate clifferent facets of these subjects. \V'e note, e.g., the honorary clecree of Kyme
concerning the cult of Philetairos (n° 126); an inscription from the sanctualY of Apollon
at Pleura, which shows the adaptation of the Seleucicl office of the high priest by the
Attalicls (n° 144); the use of the expression cbaristerion, which normally characterizes
thanks-giving declications to the gocls, in a declication to Trajan (nO 7); ancl the
comparison of Octavian's cleecls with the cleecls of the gocls in a text from Klaros (n° 59:
isotbeoi praxeis; cf n° 121).
The contribution of epigraphy to the stucly of the persistence of Hellenic religion in
Late Antiquity ancl the influence of pagan myths, symbols, ancl vocabulary on early
Christianity, but also the religious ambiguities in this periocl ancl the interaction between
pagans, Christians and ]ews, has been notecl in earlier issues of the BBGR (see esp. J(ernos
13,2000, p. 128; 14, 2001, p. 147f.; 15,2002, p. 334). The reader will fincl in this issue several
inscriptions from Late Antiquity which use a pagan vocabulary or pagan images (nOS 3, 15,
53, 128, 174, ancl 193). ChI'. MAREK (n° 127) has publishecl a series of inscriptions that
demonstrate the convergence of religious ideas in the Imperial period and the belief in an
almightly gocl whose powers are clescribecl with various epithets: "the best ancl greatest
gocl, the one who listens to prayers, the savior", "the lord of the world ", "the highest gocl,
who has power over evelything, who cannot be seen, but who observes the evil deecls, so
that the plague of man can be driven away from the mortals." These new texts are of
partieular interest for the stucly of henotheism (or "pagan monotheism") in the Imperial
period.
250
A.
CHANIOTIS -
J.
MYLONOPOULOS
The convet'gence of t'eligious ideas stems from the fact that Hellenists, ]ews, and
early Christians were often asking the same questions, inter alia often about life after
cleath. An interesting example is proviclecl by a metrical epitaph from Petra for a man,
who expected that gocl woulcl rewarcl his pious life by sencling him to the place of the
pious (n° 200); it is not possible to iclentify the man as a Christian or a pagan simply on
the basis of the vocabulary used in his epitaph.
Among the new inscriptions that concern funet'atoy cult we note the epitaph of a
solclier in Byzantion that designates him a "benevolent hero" (IJeros agatIJopoios; n° 108)
ancl the epitaph of a man in Anazarbos, who, clisappointed by his relatives, places his
grave uncler the protection of the gocls and urges his relatives not to take care of his grave:
"1 pass this message to those who daim that they are my relatives; they shoulcl mind their
own business; after my cleath they should keep away from this grave, for l have no
relatives" (n° 178).
The information providecl by literai)' sources is sometimes confirmecl, but in many
cases it is modified or correctecl by epigraphic discoveries. Pausanias occupies a
prominent position in this respect. \X!e condude this introcluction by singling out two
epigraphic contributions to the question of Pausanias' reliability ancl his treatment of
inscriptions (nOS 24 bis and 68).
The eclitorial work in 2002 has been supported by the Research Award of the State of
Baden-Württemberg. The principles explainecl in Kernos 4 (1991), p. 287-288 and Kernos 7
(1994), p. 287 also apply to this issue. Abbreviations which are not inducled in the list of
abbreviations are those of L'Année FIJilologique and ].H.M. STRUBBE (ed.), Supplementull1
EpigrapIJicum Graecull1. Consolidated Index for Volumes XXXVI-XLV (1986-1995),
Amsterdam, 1999. If not otherwise specified, dates are B.C. \Ve are ver)' much obliged to
Dr. David Roselli for improving the English text. [AC]
Abbreviations
AEMTh
YnOYPfEIO MAKEL'10NIAI KAI 8PAKHI- YnOYPfEIO nOAITIIMOY - APILTOTEAEIO
nANEnILTHMIO 8EIIAAONIKHI, Tà àpXalOÂoYIKà i!pyo cml MaKe8ov{a mi
Aji'ica Romana 13:
l'vI. KHANOUSSI - P. RUGGERI - C. VISMARA Cecls), L'Aji'ica Romana. 13.
BpaKl].
Geografi, viaggiatori, militari nel Maghreb: aile origini dell'arcbeologia
nel Nord Aji'ica, Rome, 2000.
Ancient Macedonia VI: Ane/ent Macedonia VI. Papers Read at tbe Sixtb Illtemational Symposium
Held in 17Jessaloniki, October 15-19, 1996, Thessalonike, 1999.
xv. Arast/rma Sonuçlari Toplant/si, 26-30 Mayis 1997, Ankara, 1998.
ASTXV:
ASTÀ'\T[:
XVI. Arastirma Sonuçlari Toplant/si, Tarsus 25-29 Mayis, Ankara, 1999.
A. AUDOLLENT, Defb,;ionum tabellae, Paris, 1904.
AUDOLLENT, DT:
BnflK:
G. PETZL, Die Beicbtinschr(ften Westkleinasiens, Bonn, 1994,
S. ADAMO MUSCETTOLA - G. GRECO Cecls), l cult/ della Campania antica.
Campania antica:
Alti dei convegno illtemazionale in ricordo di N. ValellZa Mele, Napoli,
Cultes phocéens:
Deiphes:
De Memphis à Rome:
DUBOIS, IGDOP:
1998.
A. HERMARY - H. TRÉZINY Cecls), Les cultes des cités pbocéennes. Actes du
colloque intemational. Aix-en-ProvenceIMarseille, 4-5 juin 1999, Aix-enProvence, 2000.
A. ]ACQUEMIN Ceci.), Deiphes cent ans après la Grande Fouille. Essai de
bilan. Actes du Colloque fntemational organisé par l'École Française
d'Atbènes, Atbènes-Deiphes, 17-20 septembre 1992, Paris, 2000.
1. BRICAULT Ceci.), De Mempbis à Rome. Actes du 1er Colloque intemational
sur les études isiaques, Poitiers-Futuroscope, 8-10 avril 1999,
Leiclen/New York/Cologne, 2000.
1. DUBOIS, Inscriptions grecques dialectales d'Olbie du Pont, Geneva, 1996.
Epigrap!Jic El/l1elin 2000
251
Héros et béroïnes:
V. PIRENNE-DELFORGE - E. SUAREZ DE LA TORRE (eds), Héros et béroïnes
dans les mytbes et les cultes grecs (Kernos Suppl., 10), Liège, 2000.
L'II(Wie III:
P. CABANES (ecl.), LIllyrie méridionale et l'h"pire dans l'Antiquité. III. Actes
du Ille colloque international de Cbantilly (16-19 Octobre 1996), Paris,
1999.
A.C. CASIO (ed.), Katà Diâlekton, Atti deI III Colloquio Intel'llazionale di
Dialettologia Creca, Napoli 25-28 settembre 1996, Napoli, 1999.
Kata Dialektoll:
MERKELBACH-STAUBER,
SCO:
MlÏze8:
l11yrtos:
R. MERKELBACH - J. STAUBER, Steinepigramme aus dem griecbiscben Oslen,
Band 1. Die \\7estklÏste Kleinasiens von Knidos bis IliOIl, Stuttgart/Leipzig,
1998.
VIII. MlÏze Kartarma Kazilari Semilleri. 7-9 Nisan 1997, Kusadasi,
Ankara, 1998.
P. ADAM-VELENI (ecl.), Muproç. mvセヲNhW
'!ov}.Jo:ç BO/(QTOlroVÂOV, Thessalonike,
2000.
PMCTr:
H.D. BETZ (ecl.), Tbe Creek Magical Papyri ill Translatioll,
London, 1986.
RIGSBY, Z。ゥャGIセNa
K.J.
Sagalassos V:
M. \X!AELKENS - L. LOOTS (eds), Sagalassos v: Report 011 tbe Suruey and
Eycavatioll Campaigns of 1996 and 1997, Leuven, 2000.
J. STRUBBE, 'Apo:i È7rTVf.1f3lOl. Imprecatiolls agaillst Desecrators of tbe Crave
ill tbe Creek Epitapbs ofAsia MiIlOI:' A Catalogue (lCSK, 52), Bonn, 1997.
Studia ill memoriam Magistri Ceorgi Mibailov, Sofia, 1996 [1999].
C, BONNET - A. MOTTE (eds), Les sYllcrétismes religieux dans le monde
méditerralléell alltique. Actes du col1oque illternatiollal ell l'bolllleur de
Frallz CumoJ1t à l'occasioll du cinquaJ1tième anlliversaire de sa mort,
Rome, Academia Belgica, 25-27 septembre 1997, Brussels-Rome, 1999.
R. MELLOR - 1. TRiTLE (eds), Text alld 7'Vditioll. Studies in Creek Histol]'
alld Historiograpby ill Honor of Mortimer Cbambers, Claremont CA, 1999.
M. TORTORELLI GHIDINI - A. STORCHI MARINO - A. VISCONTI (eds), Tra Ol/éo
e Pitagora, Origilli e illcoJ1tri di culture lIe11'anticbità. Atti dei semillari
lIapoletani 1996-1998, Napoli, 2000.
STRUBBE, Arai:
Stl/dia Mibailov:
Les syncrétismes:
Text and Tradition:
Tra Ol/éo e Pitagora:
Chicago/
RIGSBY, Asylia. Territorial Illviolability ill tbe Hellellistic \\7orld,
Berkeley/Los Angeles/London, 1996.
Select Topics
Geograpbical areas (in the sequence adopted by SEG)
Athens/Attika: 6. 12.61. 67. 70. 77. 88. 109-112. 120. 124. 134. 140. 153. 207. 213. Eleusis:
57. Salamis: 77. 120. KOl'inthia: Korinth: 49. 136. 162. 171. 177. Aigina: 110. Argolis: Argos:
81. 100. 105. 154; Epidauros: 41. 154; Kynouria: 191. At'kadia: 4. 29. 39. Messenia: Andania:
30. 103; Messene: 68.195. Elis: Olympia: 10.81. 154. 179. 181. Boiotia: 45; Thebes: 179-180.
Delphi: 24 bis. 67. 71. 85.179.216. Phokis: Antikyra: 135. Aitolia: 13. Thessaly: Atrax: 201;
Krannon: 199; Larisa: 201. Epeh'os: 110. 202. illy1'Ïa: 51. Macedonia: 13. 20. 35-36. 150. 152.
157. 170. 183. 190; Amphipolis: 123; Aphytis: 209; Apollonia: 1; Beroia: 144. 206; Dion: 149;
Kassandreia: 196; Leukopetra: 155. 165; Mende: 104; Pella: 2; Philippi: 158; Pydna: 18. 218;
Thessalonike: 205. 210; Vergina: 175. Till'ace: 34. 50. 63; Ainos: 130-131; Augusta Traiana:
138; Byzantion: 108; Mesembria Pontica: 189; SeJymbria: 108; Serdica: 194; Styberra: 98.
West Shol'e of the Black Sea: Histria: 8; Odessos: 189. North sho1'e of the Black Sea:
Olbia: 119. Aegean Islands: Delos: 12-13. 60. 70. 153. 159-160. 179. 182. Rhodes: 13. Lesbos:
7. Thera: 110. Melos: 110. Kos: 130. 151. Chios: 27. Samos: 148. Lemnos: 17. Thasos: 54.72.
157. 184. Euboia: 139; Eretria: 104. C1'ete: 32-33. 46. 106. 129. 131. 186. 198. Italy: 5. 16. 163.
193; Eleia: 139. 197; Kroton: 116; Lokroi Epizephyrioi: 95; Metapontion: 122; Poseiclonia: 64.
66; Taras: 122. Sicily: 5. 16. 19. 38. 92. 166. 185; Himera: 93; Setinolls: 28. 42. 52. 184;
252
A. CRANIons -
J. MYLONOPOULOS
Syrakousai: 162. Gaul: Antipolis: 73; Massalia: 74. Spain: 40.143.171. Asia Minot': 79. 118.
127.141. 187.216; Aiolis: Alexandreia Troas: 164; Kyme: 126; Troia: 168. Karia: 22-24; Aphrodisias: 91. 167; Bargylia: 24. 220; Kaunos: 91; Knidos: 22. 91; Olymos: 23. Ionia: Ephesos: 55.
68; Erythrai: 72. 103; IGaros: 59; Miletos: 53. 102. 119. 208; Smyrna: 65; Teos: 76. Lydia: 187.
193; Philadelpheia: 11; SaI'deis: 76. Mysia: 193; Pergamon: 90. 214. 217. Bitbynia: 127. Pisidia:
Sagalassos: 204. 211-212; Pampbylia: Syedra: 99. Lykia: 137; Kadyanda: 87; Sidyma: 137.
Lykaonia: Laodikeia Combusta: 9. Pb'JJgia: 169. 187. 193; Eumeneia: 214; Laodikeia: 188.
Pontos: 4. Amaseia: 219; Amastris: 127; Amisos: 128. Galatia: 127. 193. Pisidia: 79. Hadrianoi:
121; Kremna: 79; Termessos: 80. Kilikia: Anazarbos: 178. Kappadokia: Tyana: 15. Baktda:
203. Ismel/Palestine: 48. 115. Jordan: 25. 147. 166-167. 192. 200. Syda: 148. Ambia: 187;
Egypt: 21. 32.43-44.97.101. 174.215. Not1:hMdlm: 3. 107. 193
acclamation: 55
account, of sanctualY: 153
agonistic festival: 5. 55. 79. 216-217; Alexandreia: 68 (Smyrna); Alexandreios: 205 (Beroia);
Antiocheia: 126 (Kyme); Apollonia: 60. 159 (Delos). 68 (Ephesos); Artemisios agon: 79
(Kocaaliler in Pisidia); Asklepieia: 154 (Epidauros); Augousteia: 55 (Pergamon);
Barbilleia: 55 (Ephesos); Bosporia: 108 (Byzantion); Didymeia: 55 (Miletos); Dionysia:
60. 159 (Delos). 108 (Byzantion). 126 (Kyme); of Eukrates: 178 (Antiocheia);
Hadrianeia: 55 (Ephesos); Hadrianeia Komodeia: 178 (Ephesos); Hadrianeios: 178
(Anazarbos, Antiocheia); Hemerasia: 68. 154 (Louso!); Heraia: 154 (Argos); Herakleia:
102 (Perga mon?); Isthmia: 178; Kaisareia Pythia: 205 (Thessalonike); Kaisareia Epinikia
Kabeiria Pythia: 205 (Thessalonike); Komodeios: 178 (Antiocheia); Koina Asias: 55. 178;
Nemea: 102. 154; Nikephoria: 90 (Pergamon); Olympia: 55 (Ephesos). 154 (Elis). 178
(Anazarbos); Panathenaia Megala: 178. 196 (Athens); Philetaireia: 126 (Kyme); Pythia:
178; Sebasta: 178 (Neapolis); Soteria: 126 (Kyme); Soteria kai Herakleia: 217
(Pergamon); Theseia: 61 (Athens); Traianeia: 55 (Pergamon); in Smyrna: 178; in Syedra:
99; in Tarsos: 178; in Termessos: 80
Alexander of Abonouteichos: 132
Alexander the Great: 170
alphabetical oracle: 79
ambiguity, in religious texts: 127-128. 193. 200
amphictyony: 14 (Dorian Pentapolis)
amulet: 96. 125. 133. 215; uterine a.: 143; see also phylactelY
ancestry, mythological: 137. 214
angels: 19. 125. 193. 215
animaIs: cow: 24. 220; dolphin: 119; fish 13; heifer: 151; lion: 119; ox: 108; ram: 109; wolf:
119. 175
apotropaic texts/objects: 19. 38. 92. 95. 145. 188 bis. 215
are ta logos: 32
army, and cult transfer: 32. 117
aromatic substances in cult: 163
association, cult: 12. 104. 108. 152. 163. 208; see also Greek words
asylia: 130. 166
banquet: 54. 87. 186
benediction: see Greek words
birthday, of emperor: 55; of a god: 104
blood: 54
calendar: 23 (Olymos). 104 (Eretria). 176 (Massalia)
cave: 79. 163. 203. 209
Christianity: 3. 15. 19. 37-38. 79. 92. 125. 127-128. 172. 178. 193. 215; influence of paganism /
pagan vocabulalY on c.: 3. 15. 128. 193; see also ambiguity in religious texts
Epigrapbic Bulletin 2000
253
chthonic cult: 35-36. 184
colony: 162
confession inscription: 169. 187
costumes in cult: 163
cult, founder: 108. 110; inclusion/exclusion: 88; introduction of cult: 32. 117. 162. 170. 185;
cult paraphernalia: altar78. 150. 169. 178. 211; coucb 54; libation place 79; mirror 119;
table 54. 218; cult transfer: 32. 117. 139. 169. 176 (cf. introduction of cult); see also
aromatic substances in cult, costumes in cult; see also Greek words
cult, of abstract ideas/personifications: 79 (Blabe, Elpis, Euphrosyne). 83 (Ekecheiria,
Eirene, Homonoia, Phobos, Deimos). 108 (Kalos Kairos, Ombroi, Anemoi); of
benefactor: 55; see also chthonic cult, emperor cult, family cult, funerary cult, mystery
cult, mler cult
cult personnel: agonothetes: 15. 24. 79. 108. 156. 205; archiereia of the municipal emperor
cult: 189; archiereia of the provincial emperor cult, in Macedonia: 205; archiereus, in
the Seleucid and Attalid kingdoms: 141; archiereus of the municipal emperor cult: 79.
108; archiereus of the provincial emperor cult: 79. 156; in Asia: 56. 76. 188; in
Macedonia: 205; archimystes: 211; dadouchos: 163; epimeletes: 24 (ton hieron). 155;
essenes: 55; hieraphoros: 178; hiereia: 130. 134. 137. 151. 155. 163. 176. 189. 208; hiereus:
15. 49. 76. 79. 87. 108. 130. 138. 155. 163. 167. 178. 209. 217; hierodoulos: 155;
hieromnemon: 108; hierophantes: 163. 205; hieropoios: 108; hieros/hiera: 169. 189;
kistaphoros: 163; leitoreuon/ousa: 201; liknaphoros: 163; mantis: 181; nauarchos: 108;
neokoros: 55. 65. 213; neopoies/neopoios: 24. 55. 71; panegyriarches: 24; phallophoros:
163; prophetes: 14; pyrphoros: 163; sacerdos: 107; seilenokosmos: 163; skeptrophoros:
178; theophoros: 163; see also priesthood
cult personnel, rewards for: 40
curse; curse tablet (defixio): 2.18.40.47.94-96.146.190; funerary imprecation: 79. 178. 193.
211. 219; see also prayer for justice; see also Greek words
cypress: 31
death: 31. 108. 119; see also eschatology, soul, undelworld
dedications: 55. 85. 169. 186; by cult personnel: 15. 22. 79. 107-108. 130. 201; by cult
personnel after their tenn of office: 201; by the heirs of a donor: 79. 155. 209; by
magistrates: 110. 194; by magistrates after their term of office: 60; by sacred slaves: 155;
by soldiers: 169. 192. 194
dedications, after initiation: 201; after a victOlY in athletic competition: 153. 196; after a
victOlY in war: 26. 53. 81. 84. 108. 183; for good haJvest: 9; for the well-being of animais:
108; of benefactors: 108; of family members: 169; of masters: 211; of rulers: 21. 78. 107108; of villages: 15. 108; in fulfillment of a vow: 15. 108. 116. 127. 131. 155. 169. 178. 194.
201; in expression of gratitude: 15. 155. 169. 178. 194; upon divine command: 36. 79. 152.
155. 169; upon the request of a governor: 155; see also Greek words
dedication, of alumni: 169; of booty: 81. 129; of a garden: 15; of gems: 142; of phialai: 70. 79.
169; of steps: 79. 178; of slaves: 116? 155. 169; of statues of family members: 110. 155. 169;
of torches: 153; of 'visiting gods': 22; of weapons: 81. 84. 155. 169. 183. 186
deities: Adrasteia: 79. 151. Amphiat'aos: 207. Amphitf'ite: 104. 162. Amynos: 207. Antha:
110. Aphaia: 39. Aph1'Odite: 64. 70. 73-74.79.83. 106. 108. 157. 162. 178. 210; Ainios 131;
Aneiketos 142; Epekoos 78. 178; Epiteuxidia 210; Euploia 139; Hi/ara 5; Homonoia 210;
Kasalitis 178; Ourania 64. 79; Pandamos 151; Papbie 210; Pontia 151; Sozousa 171.
Apollon: 5. 23. 53. 59. 70. 72. 74. 79. 83. 103. 108. 119. 124. 127. 141. 152-153. 159-160. 162.
186. 194. 211. 214; Ale.'X'ilJakos 169; Apotropaios 109. 111; Arcbegetes 182; Bassitas 39;
Delios 124; Delpbikos 79; Delpbinios 176; Didymaios 119; Epe/Joos 79. 212; Karneios 14;
Klarios 59. 169. 212; Lairbenos 169; Lykios 175; Oulios 139; Paion 207; Perminoundaion
79; Pleurenos 141; Prostaterios 207; Pytbios 74. 108. 116; Tyritas 191. At'chagetas: Tbeos
254
A.
CHANIOTIS -
J.
MYLONOPOULOS
Heros 108. Aœs: 79. 83. 158. 162. 178. 212; Kiddeudas 212; T7Jourios 79. At'temis: 39. 55.
70. 72. 74. 79. 83. 87. 108. 124. 137. 157. 162. 186. 201. 214; Bel1dia 124; Ei/eitbyia 45. 135;
Epbesia 79; Episkopos 176; Hemera 68; Kil1dyas 24. 220; Kourotropbos 207; Papbra/da 4;
Pbo:,pboros 142. Asklepios: 33-34. 45. 64. 74. 79.103.122.124. 130. 151. 194. 197; Epekoos
15. 194; Kyrios 194; Limel10s 194; Soter 194; Tbeos 50. 194. Ate: 178. Athena: 15.74.79.
83. 118. 122. 157. 162. 186. 214; Areia 79; Epekoos 15; He/el1ie 139. 197. 212; Hygieia 207;
Nike 134; Paiol1ia 207; Soteira 15. Baubo: 157. Belenos: 74. Chat'ites: 72. Daimon: 79;
Agatbos 79. 108; Megistos 79. Demetet': 4. 66. 74. 79. 83. 87. 108. 130. 139. 157. 162. 211.
214; Cbtbol1ia 154; Epe/<.oos T7.1ea 50; Ma/opboros 42; T7.1esmopboros 70. 157. Dionysos: 56. 35. 74. 87. 108. 119. 139. 162-163. 198. 208-209; E/el1eifes 108; Kmpopboros 8;
Ka//ikmpos 178; Kal/ol1os 108; Me/pomel1os 6; Parab%s 108; Tbyl/opboros 151. 189.
Dioskouroi: 51. 74. 79; Kedemol1es 79. Dmkaina: 170. Dt'akon: 170. Eileithyia: 70.110.
157; see also Artemis. En(n)odia: Patroa 201; Strogika 201; Enyalios: 83. Enyo: 83.
Epione: 151. Et'inyes: 178. 193. Ems: 131. Eukleia: 124. Ge: 179; Hedraia 178. Glykon:
132. Hekate: 4. 36. 142; Epe/<.oos 142. Helios: 79. 87. 124. 127. 142. 155. 162. 169. 211;
Pbospboros 79; Zeus Mitbras 178. Hephaistos: 74. 79.162. Hem: 66. 70. 83.105.108.148.
162. 179. 197; Argeia 214; Epekoos 50; Camelia 178; Leuko/el1os 105; Oural1ia 142;
Sebaste 130; T7.1e/xil1e 139. Herakles: 1. 15.68.72.79.88.102.108-109.111. 118. 120. 168.
184. 202; A/exikakos 207; Cbaraps 45; KYl1agidas 170; T7Jeos 79. Het'mes: 1. 15. 68. 74. 79.
108-109. 115. 118. 142. 162. 179. 212; Ellagoilios 151; Kadmi/os 139; Ka//iI1i/<.os 151;
Kedrites 106; Kerdemporos 79; Propy/aios 124; Soter 79; Tetragol1os 79. Hestia: 60. 162.
Homonoia: 83. Hot'ai: 79. Hygieia: 79. 124. 151. 207; Epekoos 15; Tbea 108; see also
Athena. Kabeit'os: 205. Kakasbos: 118. Kot'e: 66. 162. 189; see also Persephone.
Kout'otrophos: 157; see also Artemis. Kt'onos: 79; Agatbos 79; Tekl1opbagos 79.
Kyrbantes: 151. Leto: 70.87. 118. 186. 212; Meter 169. Leukothea: 74. 139. Ma: 15. 179.
Mateœs: 74. Men/Mes: 212; Keraitol1 79; Pbospboras 79. Menas (?): Hieras 15. Metet':
108. 119. 169. 196; Mega/e 198. Meter Theon: 45. 79. 155; Autocbtbol1 155; Kyria 155;
Mamouzel1e 108; Oreia 155. Moim: 178. Moit'ai: 79; Adysopetai 79; Epipbal1eis 79.
Musai: 5. Naustolos: 104. Nike: 53. 79. 83. 108. 151; Tbea 108; Hi/ara 79; see also Athena.
Nemesis: 79. 151; Tbea 108. Nymphai: 87. 209. 218; Epbydriades 96; Ha/ia 73. Ot,theia:
39 (Worthasia). Pan: 162. 206; Euodos 43-44; Naios 218 (?); Nomaios 218 (?); Sinoeis 39.
Pedio (?): 191. Pet'sephone: 178. 198; see also Kore. Phobos: 83. 178. Plouton: 49.170.
193. Poseidon: 49. 79. 104. 108. 110. 158. 172. 186; Aspba/eios 74. 139. 178; E/ater 29;
Hippios 104; Petraios 104. Potnia: 179. Selene: 79.132.155. Sozon: 79. Telesphoros:
50. Thea Rhome: 130. 178. Thea Syt'ia: 13. Themis: 74.124. Theoi: 108; Agreis 178;
A/e;yikakoi 108; Apotropaioi 108; Dode/<.a 79; KatacbtbOilioi 178; Samotbrakes 70. 217.
Theos: Aristos Megistos 127; Hagios 15; Hypsistos 25. 97. 108. 127. 155; Kataibates 178;
Soter 15. Trophonios: 45. Tyche: Agatbe 70. 108. 194; epi ka/a prabibazousa 79;
Kedemol1: 79; Kybel'llosa 79; Soteira 79. Tyt'iosa/Tyt'iose: 79; Epe/<.oos 79; Kyria 79;
Tbea 79. Zeus: 10. 79. 109. 124. 130. 167. 178. 186. 197. 212; Aitbrios 108; A/astoros 139;
A/seios 151; Ammol1 79; Atbenaios 139; Basileus 45; Enau/ios 108; E.xa/<.esterios 139;
He/ios iVIitbras 178; He//el1ios 139; Herkeim; 108; Horkios 109; Hypatos 139. 207;
Hypsistos 25. 108. 110; Kairos 139; Kasios SOZOIl 171; Katacbtbonios 79; Keraios 110;
Keralll1ios 55. 79. 178; Komatikos/Kometikos 108; KO/:J!kios 118; Ktesios 79. 207; Megistos
Kapeto/il1os He/iopo/ites 147; Mei/icbios 42; O/bios 118; O/ybris 178; OZympios 79. 149.
166. 178; Oporeus 179; Ouranios 178; Ourios 139; Patro(i)os 27. 74; Pby.Yios 166;
Pompaios 139; Sabazios 138; Sal'llel1denos 127; Serapis 108; Soter 1. 79. 123. 178; Tm'sios
118; YJJeos 178; Tivsou 169; Xenios 79; Zepbyros 139
deities, Anatolian: 118; Egyptian: 32.45.70.79.87. 108. 117. 153. 174. 185.213; Luwian: 212;
Oriental: Astarte 15; Atm'gatis 13; Kybe/e: 157. 197; Mitbras 15. 178. 203; Sabazios 138;
Phoenician: 186; Roman: Prose/pilla 49; Syrian: 133; Thracian: 63; Thracian rider: 50. 194
cleities, as holders of public offices: 8 (eponymous priest). 55 (gymnasiarchos). 108
(eponymous hieromnemon); as patrons of the agora: 210; of agriculture: 118. 157. 211;
Epigrapbic Bulletin 2000
255
of communities: 24. 59; of concore!: 210; of fishermen: 108; of good fortune: 115; of
livestock: 108. 127; of love: 210; of navigation: 51. 104. 139. 171. 210; of war: 83; of good
weather: 108; divine support during war: 24. 83; streets named after gods: 72; tribes,
named after deities: 87. 214; see also river-god
deities, assimilation of: 118. 212; qualities of: 127; see also epiphany, miracle
Derveni papyrus: 16
elice oracle: 79
disease: 97. 155. 169. 187; see also healing
divination: 79. 83. 181; see also oracle
dream: 36. 55. 169. 187; dream interpreter: 32
earthquake: 178
Eleusinian mysteries, profanisation of: 6; Eleusinion: 109
emperor cult: 7. 11.37.55.59.65.79. 98. 108. 121. 164. 178.205.210-211. 214; neokoreia: 11.
178; assimilation of a member of the imperial family with a god: 130 (Furia Sabinia
Tranquilina-Hera). 178 (Domitian-Dionysos Kallikarpos)
ephebes: 61. 195
Ephesia grammata: 93
epiphany: 24. 36. 142
eschatology: 31. 75. 108. 130. 144. 167. 193. 200. 208; see also death, funermy cult, hero cult,
rebirth, soul, underworld
family cult: 27. 88. 163
festival: 24. 26. 30. 37. 101; in commemoration of victories 83. 90; commercial activities
during f.: 30; funding of f.: 80; service of slaves in f.: 155; Apatouria: 176; Daphnephoria:
180; Hermaia: 140; Hyakinthia: 106; Oschophoria: 180; Megala Ploiaphesia: 108; Posidea:
111 (Athens); see also agonistic festivals, panegyris, theoria, theorodokos; see also
Greek words
foreigners: 182. 186
foundation myth, hero: 76. 108. 195
friendship: 43
funeral: 17. 54. 91. 108
funeraIY cult: 35. 108. 110. 145. 178. 195; see also grave; see also Greek words
gem: 113-114. 133. 142. 215
genealogy: 137
gladiators: 101. 144. 168.205
Gnostics: 3. 113. 133. 215
grave, protection of: 15. 178. 193
guest: 182
gymnasion: 1. 15. 68. 110. 195
healing deity: 182. 207; healing miracle: 41. 46. 142. 155
henotheism: 127
hero, hero cult: 42. 54. 63. 72. 74. 77. 100. 104. 108. 136. 158. 162. 178. 184. 195; Archagetas:
108; Aristomenes: 195; Arsinoe: 195; Epameinondas: 195; Kantharos: 124; Messene: 195;
Stomianos: 108; Telephos: 102; Theseus: 61. 195; see also deities (Herakles)
historiola: 3
Homer: 179
horoscope: 174
hymn: 55. 79. 103
identity: 217
256
A.
CHANlOTIS -]. /VIYLONOPOULOS
incantation (epode): 58. 93. 95
incubation: 132
initiation: 16. 31. 163. 198. 208; of priestess: 151; see also mystery, 'Orphies'
inventolY, temple: 70. 153
Jews: 97. 127. 166
Julian: 48. 148
justice: 31. 97. 127; see also prayer for justive, punishment (divine)
katagraphe: 169
kneeling, in ti'ont of gocIs: 142
lamp: 155
land, sacred: 158
laure!: 180
lex sacra: 24. 28. 42. 52. 109. 111. 184. 220
libation: 79. 108
Loluian virgins: 161
magie: 19-20. 38. 41. 47. 58.82.89.92-97. 103. 113-114. 132-133. 142-143. 145-146. 188 bis. 215;
condamnation of: 79; m. handbook: 58. 96; love magie: 47; palindromic text: 143; see
also amulet, apotropaic text, curse, Ephesia grammata, funerary imprecation,
historiola, incantation, nekycIaimon, papyri, prophylactic inscription, Solomon (seal
of); see also Greek words
manumission, sacrecI: 39. 45. 155. 165. 170
memoJY: 16. 31. 198
miracle: 24. 41. 137; see also healing miracle
mirror: 119
Montanists: 193
murder: 28. 52
musicians, in cult: 155. 159
J'vlycenaean religion: 179
mystery cult: 31. 35. 79. 103. 108. 110. 119. 157. 163; see also Greek worcIs
myth, mythology: 61. 76. 85. 102. 137. 168. 214; founcIation myth: 76
navigium IsicIis: 108
nekyclaimon: 142
nocturnal ritual: 163
numbers: 119
oath: 169. 174; see also perjuJY
onomasties: theophorie names: 74; names relatecl to religion: 79. (Panages). 164 (Psalmus).
178 (Pannychis)
oracle: 103. 119. 127-128. 132. 182. 187; alphabetieal o.: 79; diee o.: 79
orgas, sacrecI: 57
'Orphies': 16. 31. 119. 198. 208
paganism, in Late Antiquity: 48. 53. 128. 148. 172. 174
panegyris: 24. 30
Panhellenion: 214
papyri, magical: 47. 58. 89. 96. 101. 103. 114. 125. 132
Pausanias: 24 bis. 68
perjury: 169. 187
phallus: 163
Epigrapbic Bu11etin 2000
257
phylactery: 38. 97; see also amulet
piety: 26. 31. 79. 108. 130; see also Greek wards
pilgrims, pilgrimage: 32. 173-174. 182. 186; see also proskynema
Plato: 16
politics and religion: 26. 77
prayer: 19. 79. 92. 103. 142; 'prayer for justice': 40. 127. 155. 211
priesthood, accumulation of: 178. 217; appointment: 134. 137; duties: 208; of a genos: 6;
board of priests: 8; eponymous p.: 8; families of: 15. 178; for life: 151. 178; inherited: 168;
initiation of priestess: 151; iteration: 108. 130; payment: 134; sale of: 151
procession: 24. 126. 163. 180; carrying of objects in p.: 163. 180
property, sacred: 86
protective text: 3. 97; see also amulet, apotropaic text, phylactety
proskynema: 32. 43-44; see also pilgrimage
punishment, divine: 40. 79. 155. 169. 187. 204. 211; see also justice
purification, purity: 28. 42. 52. 184. 187. 211
Pythagareans: 198
rebirth: 198
reversion, in rituals: 89
rituals: 163; aesthetics of r.: 24; reversion of: 89; revival of r.: 180; staging of: 163; transfer of:
32. 117. 139. 169. 176; transformation of: 180; r. of warfare: 83; see also agonistic festival,
banquet, birthday, confession, cult, festivals, funeral, initiation, kneeling, Lokrian
virgins, musicians in cult, mystery, navigium Isidis, nocturnal ritual, oath, pilgrimage,
procession, purification, sacrifice, supplication, theoxenia; see also Greek words
river-god: 178
ru1er cult: 72 (Arsinoe). 126 (Philetairos). 141 (Seleucids, Attalids). 150 (Philip II ar V). 158
(Philip II). 170 (Alexander the Great). 217 (Philetairos)
sacrifice: 24. 26. 37. 42. 54-55. 87. 89. 108-109. 111. 151. 184. 220; sacriFicial animal: 24. 54. 108.
151. 220; sacrificial calendar: 109. 111
sanctuaries, building works in: 71. 106. 112. 130. 134. 194; finances (sacred money): 24. 83.
151. 155. 166; Hellenistic rulers and s.: 26. 183; inventories: 70; loans given by s.: 155;
location of s.: 157 (of Demeter); named after a priestess: 176 (Aristarcheion);
Panhellenic s.: 67. 84. 179. 182; prohibitions against strangers: 182; see also account,
asylia, invent01Y, manumission, temenos; see also Greek words
secrecy: 103
slave, sacred: 155; see also manumission
Solomon, 'seal of': 97
soul: 108. 119. 130; see also eschatoiogy
space, arrangement of religious space: 42
statue: 169; cult s.: 79. 126. 155. 160; canying of s. in processions: 163. 180; destruction of s.
in magic: 188 bis; erection of protective statues: 169
supplication: 166
syncretism: 13. 118
temenos: 6
temple, relocation of: 210
tent: 177
theogony: 16
theoria: 154. 173. 182
theorodokos: 68. 154
A.
258
CHANIOTIS -]. MYLONOPOULOS
theoxenÜl: 54
torch: 163; torch-race: 108
travel: 182
tribes, namecl after c1eities: 87. 214
Tritopatores: 42. 184
unclerworld: 16. 31. 119. 198; see also death, eschatology
virginity: 137
vision: 142
vow: 15. 79. 108. 116. 127. 131. 155. 169. 178. 194. 201
war and religion: 83; cult of war deacl: 54; divine support during w.: 24; dedications after
w.: 26. 53. 81. 84. lOS. 183
water: 198. 211
women: 20S; and magic: 47; and mystery cuits: 213
Gt'eek wot'ds
associations: L1lOV'llaOpoÀ,'iotal 108; 8llXatWt 108; 8iaaoç 20S; KOtVOV 12. 104; 6yootawi 104;
1tEpt 'tàv 'HpaKÀÉa 108; auvaycoYJ112; aÛÀÀoyoç 12; a'UV8û'tal 110; aûvoooç 12
benediction formulas: àya8fj 'tûxn 50-51; E1t' àya8ij) 51; Etl'tUXroÇ 43. 50-51
cult objects/paraphernalia: ayaÂf.\a 79. 126; àVOpHXÇ 169; EiKroV àKPOÂt8oç 126;
。Qエッカ 。Gエセ
ploV 79; 'tpa1tEsa 54
cult personnel: À'llXVa1t'tpllX 155
cult of mOitais (emperors, wiers, etc.) iao8EOç 1tpaçtç 59; K'tia'tl1ç 59
àEVaO'llç KpiaEtç 79; セ|Nヲ
curses: ËÇEt 1tpàç 'tàv 8EOV 79; ËÇEt 1tpàç 'tàç 'toû oe。QエッGoャセヲN|Iv
セ|Nヲ
8aÂa.aaa QエᅡcoセL
ヲN|セ
'tÉKVCOV OV1lcrtÇ, セ|Nヲ
yuvalKàç MOYTINOL 219
dedications: àKpo8ivlOv 84-85; à1tO:PX11 85. 151; à1ta OiOCOf.\l lOS. 155 ceQエ G ッZケセカIN
セケ
LセエG。ー
169;
<X1toK0:8ia'tlWt 'tfj 8Eij) 155; à1to'tiSl1f.\l 22; oEKa'tl1 84-85; OiOCOf.\l 155; oropov 85. 155. 191 (?).
194; OCOPOÛf.\O:l 155; E1tl't0:Y11, Ka't' E1tl'tO:Y11V 79. 155. 169; Etlf.\EVdo:ç XO:ptV 15; Etl'tUXroÇ 194;
EtlÇO:f.\EVOÇ 15. 108. 116. 155. 169. 178. 194. 201; eエャxセ
79. 169; eエャxセv
79. lOS. 110. 155. 169.
ËVEKEV 15; dç eエャxセv
178; Ka'tà eエャxセv
lOS. 178. 211; eエャxoZーQセpvOエッ
178. 194. 211; eエャxセᅦ
108. 155. 178. 194; E1tt Etlxo:pla'tl1piolÇ 155; EtlXo:ptcr'tio:ç ËVEKEV 178; EtlXO:P1Œ1:ro 194; 80:KÉCO
122; Ko:ÂÂta'tEtOV 85; Ko:wypo:q>11 169; Ko:'tà KÉÂEUcrtV 50. 178; Ko:'to:'tiSEf.\O:l Eiç 'tàç <XYKo:ÂO:Ç
セエG
8EOÛ 155; Ko:'toVOf.\aSco 155; Ào:yxavco 50; Âaq>'llpov 84; f.\vâf.\O: 85; f.\Vl1f.\EtOV 85; 1tEpt
85; Gエeᅡ。セーャx
85; U1tÈp
ea'll'toû Ko:t 'trov K'tl1VÉCOV 108; aKÛÂo: 84; a'tl1Âoypo:q>Éco 155; 。」ッエセーャoZ
'toû àOEÂq>OÛ 169; U1tÈp セエG
'trov OEa1to'trov aco'tl1pio:ç 211; U1tÈp eo:u'toû Kat 'trov ioicov 108; iJ1tÈp
'trov 8pEf.\f.\a'tcov 108; iJ1tÈp 8uyo:'tpoç 155; U1tÈp KO:p1troV 9; U1tÈp セエG
acotl1pio:ç Gエセ
1to:'tpiOoç 55;
U1tÈp 1t0:'tp6ç 169; U1tÈp 'trov 'tÉKVCOV 169; U1tÈp ('toû) 'llloû 108. 110. 169; Xo:pisc%f.\al 155. 169;
xaplŒ1:11PlOV 7. 15. S5. lOS. 110. 155. 169
divine power: E1tlq>avElO: 24; Etlf.\ÉVEto: セエG
8EOÛ 155
epithets (cult and literary, a selection) ày0:8oç 70 (Tyche). 79 (Daimon, Kronos). 108
(Daimon, Tyche). 194 (Tyche); aYlOç 15 (Theos); o:ï8PlOÇ 108 (Zeus); àÂo:a'topoç 139
(Zeus); àÂEçlKO:Koç 108 (Theoi). 169 (Apollon). 207 (Herakles); &ÂlO: 73 (Nymphe);
aÂaElOç 151 (Zeus); àvdKl1'toç 142 (Aphrodite); <X1to'tp01tO:lOç 108 (Theoi). 109. 111
(Apollon); <xpdo: 79 (Athena); aptcr'toç 127; àpX11YÉ'tl1Ç 108 (Theos Heros). 182 (Apollon);
àaq>o:ÂElOç 74. 139. 178 (Poseiclon); o:tl'tox8cov 155 (Meter Theon); pacrtÂEûç 45 (Zeus);
YO:f.\llÂlo: 178 (Hera); oÉa1totvo: 155; OiKO:lOÇ 15 (Mithras); eopo:ia 178 (Ge); eᅡッZGエセー
29
(Poseidon); ・ᅡ セカャoO ᅡ ャ v ャQ
139 (Athena, Zeus). 197. 212 (Athena); Eva.yrovlOç 151
15 (Asklepios, Athena, Hygieia). 50 (Demeter,
(Hermes); EVO:UÂlOÇ 108 (Zeus); eQエセkoᅦ
Hera). 78 (Aphrodite). 79 (Apollon, Thea, Tyriosa). 117 (Sarapis). 127 (Theos). 142
(Hekate). 178 (Aphrodite, Zeus ülybris). 194 (Asklepios). 212 (Apollon); E1tlaKo1toç 176
(Artemis); E1tl'tEUÇ10lO: 210 (Aphrodite); E1tlq>O:V11Ç 79 (Moirai). 169 (Apollon Lairbenos);
Epigrap!Jic Bulletin 2000
259
€1tt<pavÉcr1:0','wç 169 (Apollon Lairbenos); €çaKEcr'tllPtoÇ 139 (Zeus); ËpKEtoÇ 108 (Zeus);
EÜOOOÇ 43-44 (Pan); EÜ1tÀOta 139 (Aphrodite); €<puoptâç 96 (Nymphs); çÉ<pupoç 139 (Zeus);
8EÀÇÎV1l 139 (Hera); 8E<Jf.\o<pôpoç 70. 157 (Demeter); 8ouptoç 79 (Ares); 8uÀÀo<pôpoç 151.
189 (Dionysos); tÀapâ 5 (Aphrodite). 79 (Nilee); 11t1ttOç 104 (Poseidon); Ka811YEf.\CÔV 1:11Ç
1tÔÀEOOÇ 59 (Apollon); KatpÔÇ 139 (Zeus); KaÀÀÎKap1tOç 178 (Dionysos); KaÀÀÎVtKOÇ 151
(Hermes); Kap1to<pôpoç 8 (Dionysos); k。QZ エセ¬QZ ᅦ
178 (Theos); Kawx8ôvtoç 79 (Zeus).
178 (Theoi); KEOphllÇ 106 (Hermes); KEpa'ioç 110 (Zeus); KEpaUVtoç 55. 79. 178 (Zeus);
KEpOÉf.\1tOPOç 79 (Hermes); K110Ef.\CÔV 79 (Dioskouroi, Tyche); KoÎpavoç Kôcrf.\OU 127;
KOUp01:pô<poç 207 (Artemis); kQZセ」イエッᅦ
79. 207 (Zeus); K1:Îcr1:11Ç 150 (Philip Il or V);
kuセeーカᅯャ」イ。
79 (Tyche); KuvayîOaç 170 (Herakles); KUptoç/KupÎa 79 (Tyriosa). 155 (lVleter
Theon). 194 (Asklepios); ko セQ Z kᅯᅦ
108 (Zeus); ÀEUKCÔÀEVOÇ 105 (Hera); f.\aÀo<pôpoç 42
(Demeter); f.\EYâÀll 198 (Meter); f.\Éyt<J1:0ç 79 (Daimon). 127 (Theos). 147 (Zeus); f.\EtÀÎXtoÇ
42 (Zeus); f.\EÀ1tÔf.\EVOÇ 6 (Dionysos); ヲN|セQZ p
169 (Leto); vâïoç 218 (Pan); vOf.\aîoç 218
(Pan); çÉVtoç 79 (Zeus); ゥUセエッ
118 (Zeus); of.\ôvow 210 (Aphrodite); à1tOOpEUÇ 179 (Zeus);
àpEÎa 155 (Meter); opKtoÇ 109 (Zeus); OÜÀtoç 139 (Apollon); oupâvtoç/oupavÎa 64
(Aphrodite). 79 (Aphrodite). 142 (Hera); 178 (Zeus); oÜptoç 139 (Zeus); 1tatCÔV 207
(Apollon); 1tâvoaf.\oç 151 (Aphrodite); Qエ。ー¬セッ
108 (Dionysos); 1tâ1:ptoç 169 (Apollon
Lairbenos); 1ta1:pijJoçlcim 27. 74 (Zeus). 201 (Enodia); 1tE1:paîoç 104 (Poseidon); 1toÀtoÛxoç
178 (Ares, Hera, Zeus); 1tof.\1taîoç 139 (Zeus); 1tov1:Îa 151 (Aphrodite); Qエーッセエ ¬ᅦッオ」イ。
€1tt
KaÀâ 79 (Tyche); 1tpOE<J1:roç 1:11Ç 1tÔÀEOOÇ 169 (Apollon Lairbenos); 1tP01tuÀatOç 124
CHermes); Qエーッ」イwZセ
207 (Apollon); 」イeセ。 QZセ
130 (Hera); 」イQZーッケエセ
(= 」イQZPーケエkセ_I
201
(Enodia); crcôçoov/crcôçoucra 79. 171 (Aphrodite, Zeus); 」イo QZセーO」イcᅯQZeエー。
1 (Zeus). 15.
(Athena, Theos). 79 (Hermes, Isis, Tyche, Zeus). 123 (Zeus). 127 (Theos). 150 (Philip Il
or V). 178 (Zeus). 194 (Asklepios); 1:EKVO<pâyoç 79 (Kronos); 1:E1:pâyoovoç 79 (Hermes);
1J1ta1:oç 207 (Zeus); 1Jljftcrwç 25 (Theos, Zeus). 97 (Theos). 108 (Zeus, Theos). 110 (Zeus).
127 (Theos). 139 (Zeus). 155 (Theos); <ptÀâv8poo1toç 8EÔÇ 130 (Asklepios); <PtÀ11KooÇ 127
(Theos); <puçtoç 166 (Zeus); <poocr<pôpoç 79 (Helios, Mes). 142 (Artemis); Xâpooljf 45
(Herakles); x80vÎa 154 (Deme ter)
55; €1ttVÎKta 90; 8Éf.\tç 79; 8EoopÎa 80; crUV1:EÀÉOO 55
festivals: oーQZセ
funerary cult: à<PllPoo'iÇoo 110. 178; €vayt<Jf.\ôç 108; €V1:a<pll 108; hpooÎç 218; hpcôtcrcra 201; lîpooç
195; iîpooç àya801totôç 108
magic: 。セー 」イ。
bis; vッエャセ。o
215; àyooyaÎ 47; avaç 8EÔlV Kat OO'.tf.\ôvoov 97; ッカ。kイ」¬セ
188 bis; oaÎf.\oov 188
97; €ÇOpKÎÇOO 96-97; セoャヲcエQ
93. 95; ャ v|Nヲ。ーケ X セー。エ
215; Taoo 40. 97. 143. 145.
215; KOÀocrcrôç 146; ÀaKt 82; vElxap01tÀllÇ 132; 0PKtcrf.\ÔÇ 125; opooptou8 143; 1tÀllÇ 215;
。ャセᅴevエQ
96 。ZQャセuevエH
1:11Ç Kocrf.\lWEooç Kat EUKpacrÎaç). 97 (1tVEÛf.\a 1tOVllPOV Kat KaKôV);
Xッ 。セ l
215; craÀaf.\aVEU 215; craÀaf.\aça 215; cr1tEpf.\a1:0ptÇôYOVE 215; <ptÀ1:pOKa1:âoEcrf.\oç 47;
<pÎÀ1:pOV 47; Xâptç 132; vッエイ」セhー。ク
47. 96; ᅦiセᅴovx
215
mystery cuIts: ¢ヲN|\pエX。セ
163; ànpo<puÀaç 163; 。ー¬イ」セエx¢
163; ¢ーxエセ¬」イ。ッ
163;
163; ᅦoᅯkuoセ
163; oaooûxoç QVS[セーッ
16. 163; 8EO<pÔPOÇ 163; tEpEUÇ 163;
tEpo<pâv1:11Ç 163; Ka1:âÇoocrtç 163; Kt<JW<pÔPOç 163; ÀtKva<pôpoç 163; f.\ampÎçoo 119;
Mvaf.\ocruva 16; f.\Ef.\V1WÉVOÇ 16; f.\ucr1:11Ç 108. 110. 198; ᅦoーeZQuセj\エ
108; 1tUp<pôpoç 163;
crEtÀllvôKocrf.\OÇ 163; LEf.\E<J(E)tÀaf.\ 114; 1.moupyôç 163; <paÀÀo<pôpoç 163
ᅦoᅯkuッセエxp¢
piety: eu」イセo
192. 200; ᅦセ eイ」
31. 108; ocrÎooç 108; llaVayllç 79
pilgrimage: ypâ<poo 43; lîKoo 43; okイ」セv|Nヲエ
IvQ Xイ」セ |Nヲ H
51; llapÉpX0f.\at 1:ijJ 8EijJ 43; 1tPOKUvlwa: 4344
rituals: セouQZーッ\
24; yÉpO'. 151; €VaYlcrf.\Ôç 108; セー\。ZQカ
108; ovャセZQ
54; EùooXÎO'.87; 8ucrÎa 54;
8uoo 24; tEpEîov 24; tEpcôcruva 109; Ka8tEpôoo 178; Ka1:âÇoocrtç 163; Ka1:a8uoo 24; o ueセ v
201;
o ueャQ セoエ
24; 1:EÀÉOO 1:hv tÉpEWV 151
sanctuaries and their buildings: 811craupôç 151; vaôç 49. 79; olKoç 126; 1tPÔlluÀov 21; セv}tkイ」
177; moeX 21. 49
260
A. CHANlOTIS -
J
MYLONOPOULOS
1) P. ADAM-YELENI, "'AnoÀÀwvta セ Muy8oVIKfl", AEM17.7 14 (2000) [2002], p. 273-290 [BE 2002,
279-280]: A. presents the text of an inscription that records the dedication of a gymnasion to Zeus
Soter, Hermes, and Herakles by M. Lucilius Rhomaios (Apollonia, Mygdonia, 106 B.e.; p. 276;
published by 1. PAPANGELOS, セー\。ケャエQeGB
1IEP! 10\) YUJ.lvacrlou û\ç J.IUyÛOVIKijÇ 'A1I0ÀÀwvlaç", in
1. TOULOUMAKOS (ed.), A' l1al'eÂ.Â.ryl'lO J:VI'É8plO 'EmypaqJllâjç ml) Jll'ryf11) iJ1)JlT/,rp{ov Kal'aurovÂ.l),
eecrcraÂol'{K:l)22-23 'OK:Twf3p{ov 199911paK:TlK:â, Thessalonike, 2001, p. 111-113). [AC]
2) LM. AKAlIIATlS, "'H ¢カ。」イkッZ\ーセ
1:f1ç àyopâç 1f1Ç IlÉÀÂ.aç KŒtà 1:à 1998 Kat 1999", AEMTb 13
(1999) [2001], p. 473-490: A. reports (p. 485) the discovery of a folded lead sheet (a defixio)
pierced through with a big iron nail and placed in the hand of the dead in a grave excavated in the
area of the Agora of Pella (late 5th/early 4th cent.). The sheet has not yet been unfolded. [AC]
3) C. ALFARO GINER - F.]. FERNANDEZ NIETO, "L'empreinte du gnosticisme sur l'inscription
chrétienne prophylactique d'Aïn-Fourna (Tunisie)", in Ajika Romana 13, p. 1577-1588:
The authors republish a long Christian protective text in Latin from Aïn-Fourna (Tunesia, 6th17th
cent.; AE 1939, 136). The text consists of invocations (1. 1-4, 21-23), a bis/orio/a (1. 5-16), and a
magical formula (1. 16-21), which reveals the strong influence of pagan and Gnostic magical
practices. [AC]
4)I. ANDREOU, ""Ap1:EI.llçIla<ppaKta", AAA 29/31 (1996/98) [2000], p. 135-146 [BE 2002,82]:
The rim of a bronze hydria (c. 450-400) bears a votive inscription identifying the vessel as the
dedication of two women to Demeter (SEG XLI 386); according to a later inscription (early
Hellenistic period) inscribed in punc/ulJl on the rim, the vessel was dedicated to Artemis
Paphrakia. The bronze vesse! was most probably found in an Arkadian sanctuary, but the epithet
Paphrakia is etymologically connected with Paphra, a city between Sinope and Trapezous on the
Black Sea. After discussing the relations between Arkadia and the Pontic area, A. suggests that the
Arkadian cult of Artemis Paphrakia should be connected with the image (bedos) of Hekate,
reported to have existed on the Paphlagonian coast near the river Halys; the vessel originally stood
in a sanctuary of Demeter in the Arkadian city of Trapezous and was later brought to Ivlegalopolis,
where in the early Hellenistic period it was dedicated to Artemis Paphrakia. (JMl
5) S. ANEZIRI, "cnOVUCHaKot1:EXVl1:EÇ Kat MEy&Àll 'EÀÀ&8a 」イQZセv
ャ カイ」 ョkセ
ョックセBL
in Th. 1.
PAPPAS (ed.), 'EÀ.À.l)VIKr, 1rapovcr{a crrr,v Karw 'IraMa Ka! l:lKE!À.{a. JIpaKnKtX LllE8voiJç
l:V/11rocr{ov, KépKvpa, 29-31 'OKrw[3p{ov 1998, Kerkyra, 2000, p. 107-131: Our knowledge of
Dionysiac artists in Magna Grecia and in Sicily in the Hellenistic period is very limited, possibly
because of the lack of important agons. Three honorary decrees in Syrakousai (JG XIV 12-13; SEG
XXXIV 974) and another one in Rhegion (JG XIV 615) attest the existence of associations of
Dionysiac artists. The association in Syrakousai, which worshipped Apollon, the Muses and
Dionysos, was probably founded in the 3rd cent. during the reign of Hieron II. Further associations
may have existed in Taras and in Neapolis. A fourth inscription from Syrakousai attests a K01Vav
1IDV 1IEP! vセZQ
'IÀapùv 'A<ppOÛl111v 1ExvnIDv (L. MORETTI, "1 technitai di Siracusa", RFIC 41 [1963], p. 4145) which A. convicingly interprets as an association of artists specialized in the performance of
p!J1ya/aes; in this genre parodies of the erotic adventures of gods and heroes played an important
part. These actors founded a separate association probably becallse the genre in which they
specialized was not part of the festival competitions. [A. FOUNTOULAKIS, who attended the same
symposion (addressing a different sllbject), presents the same Interpretation (with no reference to
A.'s Interpretation) in "The Artists of Aphrodite", AC 69 (2000), p. 133-147; see now also S. ANEZIRI,
"A Different Gllild of Artists: Ta K01Vav 1IDV 1IEP! vセQ
'IÀapà.v 'A<pPOÛl111V 1EXVI1WV", Arcbaiognosia 11
(2001/2002), p. 47-56J. A. discusses the internaI organisation of the associations, their influence on
Roman theater, and presents a list of 52 /ecbni/ai l'rom Italy and Sicily known from the Classical
and Hellenistic periods. [AC]
6) S. ANEZIRI, "Yom Haus des Pulytion zum Temenos des Dionysos Melpomenos.
und Lokalisierung eines viel besprochenen Grundstücks in Athen",
MDAI(A) 115 (2000) [2002], p. 259-279: A. studies the history of the temenos of Dionysos
Me!pomenos maintained by the Athenian Dionysiac technitai (JG 112 1330, micl-2nd cent.; IG 11 2
1332, c. 125/4 B.e.; cf the mention of a priest of Dionysos Melpomenos providecl by the technitai
in IG I1 2 5060, 2ncl cent. A.D. or later). Accorcling to PAUSANIAS 0, 2, 4-5) this temenos was the
confiscated house of Poulytion at the Kerameikos where the profanisation of the Eleusinian
fオョォエゥッョウセゥョ、・イオョァ
Epigrapbic Bulletin 2000
261
Mysteries had taken place. Literary sources, the 'Archemoros Vase' in Naples, and an inscription
from the theater of Dionysos (JG Il 2 5056, 2nd cent. A.D. or latel) show that the Athenian genos of
the Euneidai also provided a priest of Dionysos Melpomenos. According to A. the temenos of
Dionysos Ivieipomenos maintained by the Dionysiac technitai should be identified with the (not
directly attested) temenos of the Euneidai; she suggests the following reconstruction of the
temenos' evolution: the confiscated house of Poulytion was given to the genos of the Euneidai who
converted it into a temenos of Dionysos Melpomenos [cf EEGR 1994/5, 50] bringing his cult from
Acharnai to the center of the city; after the establishment of the techniton synodos, Le., from the
beginning of the 3rd cent. onwards, the temenos was maintained both by the Euneidai and the
Dionysiac technitaL [However, we do not know with certainty, whether the genos of the Euneidai
maintained a temenos of Dionysos Melpomenos in the city center of Athens. The decision to erect
a cult statue of Ariarathes V next to the statue of Dionysos and a statue of the same ruler EV 10
npolluÀat<p 10\) uoveセ ャ
was taken by the technitai alone (JG Il 2 1330 1. 24f.), without any approval by
the Euneidai; this implies that in the mid-2nd cent. the temenos was under the exclusive control of
the technitaL An alternative scenario would be to assume that, because of the gravity of the
sacrilege, the house of Poulytion remained out of use for more than 100 years and was then given
(sold?) to the Dionysiac technitai who transformed it to a temenos of Dionysos Melpomenos]. [TM]
7) P. AVGERINOU, "No/lôç AÉcrpou", AD 51 B2 (1996) [2001], p. 595-600 [SEC XLIX 1089]: Ed. pL
of a thanks-giving dedieation to Trajan in Mytilene (XapHH11PtoV; p. 599) [1. 2f. reads Tpaïav0
'Aptlal<p Kataapl (not APLYILTQ); for this attribute of Trajan see, e.g., 1GR III 914 and 1001; IV 868.
The expression ク。ーエ」イャセーエッv
is vell' common in dedications to gods, but rare in dedieations to
emperorsl. [AC]
8) A. AVRAM - M. MARCU, "Monument epigrafic inedit de la Histria [sic]", Studi si Cercetari
de 1storie Vecbe si Arbe%gie 50 (1999), p. 71-77 (French summary): Ed. pL of a marble block
from Histria; the stone was inscribed twice. The second inscription (early 2nd cent. A.D.) gives the
names of three priests of Dionysos Karpophoros (cf 1.Hislriae 198, 203-206, 222) who held the
office in the year in which the eponymous priesthood was heId for the fifth time by Zeus (cf
1.Histriae 222). This is the earliest attestation of the cult of Dionysos Karpophoros in Histria. [AC]
9) H. BAHAR, "Konya ve çevresi yüzey arastirmalari 1997", AST ),.,TVI.2, p. 23-54 [BE 2000, 642]:
In his report of recent archaeological work in the region of Konya, B. presents the photograph of a
dedication made {mep KapnÛlv by an imperial freedman (Laodikeia Combusta, p. 54, fig. 8). [ACl
10) ].P. BARRON, "Pythagoras' Euthymos: Some Thoughts on Early Classical Portraits", in
Te;\·t Clnd Tradition, p. 37-62: An inscription on a statue base in Olympia (472 B.e.) informs the
visitor that the famous boxer Euthymos, son of Astykles, had won three times in the Olympie
games (JuG 144 1. 1). In 1. 2 the phrase E\KOVa ù' Ëa111aEv ("set up a statue") is followed by a rasura
and the stop-gap ャセve
セーッキャ
Eaopav ("this one [statue], for mortals to look upon"). B. suggests
セゥ。エ ャG・ Lセ
Gセi 」ゥ セ エッGイ
and that of the divine recipient, Zeus, stood in 1. 2 in fine;
that the name of エィセG
the identity of the statue and the name of the sculptor were revealed in 1. 3f. CEü8uJ.loç AOKPOÇ àno
ZE<jlUptOU' 1 IIu8ayapaç LUJ.lIOÇ EnotTjaEv). The person who erased 1. 2 added the verb àvÉ811KE' エセ セ[ャエ
、セ
of 1. 3, thus making Euthymos the dedicator of his own statue. [TM)
11)]. BARTELS - G. PETZL, "Caracallas Brief zur Neokorie des lyclischen Philadelpheia eine Revision", EA 32 (2000), p. 183-189 [BE 2001, 393]: Philadelpheia obtained under Caracalla
the right to erect a temple for the Imperial cult and to bear the tide of the neokoros. B.-P. discuss a
letter of Caracalla read in public in the theater of Philadelpheia Cb 1. 26-28: àVEyvo.)(J8Tj EV 10 1 8EU1P<P
Ëwuç aJ.lE' J.lTjlvoç 'AllEÀÀatOU E' à(lllaVl0Ç), Le. November 18th, A.D. 214 AD) and engraved elaborately
in stone (JGR IV 1619a-b). The letter mentions the neokoreia of Philadelpheia Cb 19-22). In 1GR IV
1619 a B.-P. restore 'AV1OJVElVaÇ aE [Le., the temple of the emperorl KltÇEI insteacl of 'AV1OJVEIVaÇ a'
ËKnÇE; the letter was addressed to Aurelills M[
]oç Cb 1. 8f and 23), and not to Aurelills [Iolllianus].
UM]
......
12) NI.-F. BASLEZ, "Les associations clans la cité grecque et l'apprentissage clu collectif",
!(fema 23 (1998) [1999], p. 431-440 [SEC XLIX 2403]: The delimitation of a common space and
its use for communal activities is one of the central characteristics of private associations from the
262
A. CHANlOTIS -
J.
MYLONOPOULOS
4th cent. onwards. B. draws upon the relevant inscriptions especially from Athens, De1os, and
Rhodes and reflects on the use of the tenns aûvoooç, aûÀÀoyoç, auvayw)'lÎ and KOIVOV. [AC]
13) M.-F. BASLEZ, "Le culte de la Déesse Syrienne dans le monde hellénistique. Traditions
et interprétations", in Les syncrétismes religieux, p. 229-248: B. discusses the Hellenistic cult
of Thea Syria using literalY sources, archaeological material and epigraphic evidence from Delos as
weil as from Macedonia, Thessaly, and Aitolia. The epigraphic evidence suggests a close contact
between the worshippers of Atargatis in Greece and the original cult of Thea Syria at Hierapolis
(e.g., JC XII 3, 178 from Astypalaia). Tt is significant that the Syrians living on De10s addressed the
Hieropolitan gods using their indigenous names (I.Dé/os 2257-2259, 2280-2283). The hellenisation of
the cult of the Thea Syria was not very extensive, since typical elements of the Syrian cult, such as
the prohibition against the consumption of fish, are also documented in Greece (I.Dé/os 2530:
abstinence from flsh, but only for three days). (JIvI]
14) D. BERGES - N. TUNA, "Das Apollonheiligtum von Emerclk. Bericht über die
Ausgrabungen 1998 und 1999", MDAI(I) 50 (2000), p. 171-214: Ed. pr. of a dedication to
Apollon Karneios by a prophetes after the end of his term (Ist cent. A.D.) found at Emercik (near
olel Knidos). The new inscription shows that the sanctualY at Emercik was dedieated to Apollon. Tt
mal' be identified with Triopion, the federal sanctuary of the Doric Pentapolis. [AC]
15) D. BER GE S - J. NOLLÉ, T)lana. Arcbaologiscb-bistoriscbe Untersucbungen zum
siidwestlicben Kappadokien. Teil J (IGSK 55,1), Bonn, 2000 [BE 2001, 458]: The first volume
of this thorough study of Tyana examines the history of research (p. 3-8), the topography and
settlement history (p. 9-25), and the archaeological evidence (p. 29-179). N. (re)publishes 136
inscriptions of south Kappadokia (Andabilis, Tyana, Faustinopolis, Tynna and Podandos; p. 181295). We single out the most interesting texts; if not otherwise indieated, they date to the Imperial
period (new texts are marked with an asterisk). Nakida: A man made a dedication to Zeus
Kai[. ..]mios as a vow (E1Jçci/-lEVOÇ) on behalf of his klerouchia (military settlement; 22). The
komarchs of a klerouchia constructed a building 'for their own thriving (E1J8ciÀEl<X) and that of the
klerouchia" (24). The people dedicated a building in expression of their gratitude (XaP1Œ1J1plOV) to
a divinity with the epithet [---Jkos (23). 1)1(/1/(/: A gymnasiarchos (probably the first holder of this
office) and agonothetes dedicated to Hermes and Herakles a Iist of the gymnasiarchoi (29 = SEC 1
466; c. 125 B.C.) [for similar Iists see A. CHANIOnS, Historie ul1d Historiker ill del1 griecbiscbel1
Jl1scbrUtel1, Stuttgart, 1988, p. 186-219, esp. L 16 and L 21 (gymnasiarchai of Pherai and Delos)J.
Dedieations are addressed to Theos Hagios (31, E1JXi\Ç [Ë]VEKEV), Theos Soter ("32), Hieros Menas (?,
KÈ 'rav 1fpov[aov D, Theos Dikaios Mithras (34), Asklepios Epekoos and
'33: [E]iEpm Mllv&'l[?] ... カ}。{ャMOキセ
Hygeia Ep'ekoos (36 = SEC XLvi '1736), to a goddess, whose name was erased ('39, a temple, a
propylon and altars), and to an anonymous deity ('37, by a money-changer as a vow, E1JÇÛ./-lEVOÇ).
The most interesting dedication is that of Diodotos, priest of Athena and a descendant of priests,
who dedieated a garden (1. 8: 1fapcioElaov, if correctly read) ta Athena Soteil'a and Epekoos (= the
local goddess Ivla) "for (her) hlvour" (E1J/-lEvEÎaç XciplV) [for the ward E1J/-lÉVEl<X referring to the
goodwill of the deities cf HEROD. II, 45; S)'11 5 601 1. 14]. The wife of Diogas dedieated her deceased
husband a funerary monument and put the site of the grave (IO plethra) and an adjacent house
under divine protection (ù'1fotEpm), depositing this disposaI in the sanctuary of Astarte (h ùÈ
ù'1fotÉpwaIç ù'1fO'rE811a[Eh<Xl Èv 'rll 'AŒ1cip'rl1; 69). Among the Christian texts we note the epitaph of
Theodosios with the' invocation' of St. Ko'non of Isauria ("Saint Konon, 1 found rescue with l'OU";
aYIE Kovov, aÈ Ka'rÉ<jlllya; 17, area of Andabilis, Late Antiquity). Charon appears in a Christian grave
epigram (I03, Tyana; cf Amb.Pa/. VII, 671). [AC]
16) A. BERNABÉ, "Nuovi frammenti orfici e una nuova edizione degli 'OP<jllK&", in Tra Ol/éo
e Pitagora , p. 45-80: B. presents his project of preparing a new edition of the Orphie texts. The
Iion's share of the fragments which were not included in O. KERN'S edition are taken by the
'Dionysiac-Orphic' lamellae found after 1922, of which B. presents a list (p. 45) [the new Cretan
text should now be added to his list; see SEC XLVIIl 1227; EECR 1998, 89]. B. presents new critieal
editions of the following texts, discussing the parallels for the formulations they use: 1) Entella
(SEC XLIV 750; EECR 1996, 62; cf Id., EBCR 1999, 14): B. suggests restoring Mva/-loa6vaç 'rOÙE Ëpyov in
1. 1; the expression [rL]qlvll/-lÉVOÇ iipwç (1. 2) mal' be a reference to the initiate's memary of his
initiation. 2) Pherai (SEC XLV 646; EECR 1994/95, 148; 1996, 40). 3) Pella (SEC XLIl 619 a/b; XLV
782); B. collects the eviclence for other cases of gold lamellae whieh only have the mllne of the
Epigraphie Bulletin 2000
263
initiate and the e!esignation mystes. 4) Unknown provenance (Manisa Museum; SEC XLVIII: EECR
1994/95, 225). B. also remarks the Dionysiac-Orphic character of the texts, the similarity between
the Orphie ane! the Platonie e!escription of the underwole!, and the problems of any attempt to
reconstruct an archetype from whieh the known variants of the 'Dionysiac-Orphie' lamellae
e!erive. Among the new relevant papyri, B. comments on the Ka'tâ.f3acrtç to the underworld in the
Bologna pap)'rus and presents a critical edition and commentary of the fragments of the Orphie
Theogony in the Delveni papyrus (col. XXIII 1, )O,,'V 13, XXVI 1), in P.Ü;\Y. IV 221 1. 9, and in PCJl1
VII 450 and XIII 933. [AC]
17) 1. BESCHI, "Nuove iscrizioni da Efestia", ASAA 70/71 (1992/1993) [1998], p. 259-274 [SEC
XLIX 1168]: Ee!. pl'. of a securit)' horos from Hephaistia on Lemnos C3re! cent.). A piece of lane! ane!
a house \Vere mortgaged for the amount of 200 e!rachmai for the funeral of a woman (Eiç 'thv 'ta<jlhv
'HùÉaç): the same real estate \Vas mortgaged for a secone! time later (II). B. remarks that the price of
200 e!rachmai seems relativeIl' high for a funeral, especially after the legislation against luxUlY in
the late 4th cent. B.e. [AC]
18) M. BESIOS, "Nof.\oç I1tEplaç", AD 51 B2 (1996) [2001], p. 455 [SEC XLIX 780]: B. mentions
the discover)' of a e!efixio in a grave in Pydna (4th or 3re! cent. B.e.). [AC]
19) G. BEVILACQUA - S. GIANNOBILE, "'Magia' rurale siciliana: Iscrizioni di Noto e Modica",
ZPE 133 (2000), p. 135-146: B.-G. study Iwo Christian prayers from Noto (SEC XLIV 775, 5th/6th
cent.) and Moe!iea (SEC XLIV 781, 5th/6th cent.) [cf infra nO 38] both concerning vineyare!s and
olive-trees. Various angels and Jesus are invoked in ore!er to protect the vineyards. The Iwo prayers
probably derive from the same archetype. In the inscription from Noto (A 11f., B 12f.) [cf infra nOS
38 ane! 92] B.-G. reae! 'tou KUPIO'.KOU ZOlcr(/lOU ([the vine)'are!] of Kyriakos, the son of Zosimos) insteae!
of KUptaKàv ZOlcr(/lOU (a cemeter)' foune!ed and financee! by Zosimos). UI'vI]
20) A. BILOUKA - S. VASILEIOU - I. GRAIKOS, "'APXatoÀoytKÈÇ f.\ap"CuplEç àno "Ci] N.
KaÀÀtKp<i"CEta LBᅦセkエo 。x
AEM17.J 14 (2000) [2002], p. 299-310: A shere! of an Attie ree! figure
luater foune! at N. Kallikrateia (Chalkie!ike, late 5th cent.) mal' be connectee! with magic. In the
interior of the vase the representation of a beare!ee! man holding a brancll or a thune!er in one
hand ane! another round object in the other was engravee! after firing. The letter A is Incisee! on the
man's cllest; part of a boustrophee!on (?) inscription in two lines is engravee! next to the man. [The
text still neee!s to be editee!, but from what can be seen on the photo the text (or part hereof) seems
to be an abecee!arium; at an)' rate, the letters A, B, r, and LI (in this sequence) are clearly visible].
[AC]
21) J. BINGEN, "La dédicace I.Fayoum l 4", ZPE 130 (2000), p. 152-154 [BE 2000, 707]: B.
republishes a e!ee!ication mae!e on behalf of Ptolemy V and Kleopatra based on a recently
publishee! photo (J.FayoulII 14). In 1. 3 (in fine) he suggests restoring 'tà [1t]p61tuÀov Kat 'thv [cr1OO:v].
The exact provenance of the stone is not known; B. rejects its attribution to Narmouthis. [AC]
22) W. BLÜMEL, "Epigraphische Forschungfen im Westen Kariens 1996", AST XV, I, p. 387395: In addition to several texts presented in EBCR 1997, 32 and in./i·a n° 23, B. publishes a
e!ee!ication from !VIilas (Imperial perioe!). A priest dee!icatee! (1tpoEv6crEV Iエ。カセXeエGッ Q
a statue of
Athena to Zeus Osogo. An honorific inscription from Knie!os (p. 394) recore!s the e!ee!ication of a
statue of a magistrate by his wife to the Goe!s (Imperial period). [AC]
23) W. BLÜMEL, "Ehrendekrete aus O]ymos", E4 32 (2000), p. 97-100 [BE 2001,404]: Ee!. pl'. of
two honoraI')' e!ecrees from Ol)'mos C3rd cent.), which attest for the first time the month Loios for
Olymos. The)' \Vere both inscribee! in the sanctuary of Apollon. [AC]
24) W. BLÜMEL, "Ein drilter Teil des Kultgesetzes aus Bargylia", EA 32 (2000), p. 89-94 [BE
2001, 411]: Ee!. pl'. of a thire! fragment of the dossier of e!ocuments concerning the festival of
Artemis Kine!yas in Bargylia (SEC XLV 1508 AlB) [ç( E'BCR 1994/95, 37 ane! 1997, 32; i/(ji'a nO 220].
The new fragment is a decree \Vhich continuee! the efforts of the people to increase the size of the
festival. To express their thank for the miracles of Artemis Œtà 'tàç ytvo/lÉvaç È1tt<jlavëiaç), i.e., divine
support e!uring a war, the people had alreae!y passed decrees in order to increase the glamour of
the paneg)'ris (1. 1-3). For this reason the priest of Artemis, the pr)'taneis, the stephanephoros, each
264
A. CHANIOTIS -]. MYLONOPOULOS
one of the neopoiai, and the agonothetes had been instructed to use sacred money aK 1&V lep&v
XPlll.lÔ'.Hov) in order to l'aise cows for the sacrifice, to lead them in a procession and to sacrifice
them Hセッュー \ ・Aカ
KCo:! 1Wl.lllEUcrUVW:ç KU1uSUetv); thus, the procession and the sacrifice became more
glamourous (1. 3-8). Since at the present time the affairs of the community ane! of each ine!ividual
were in the best possible state under the patronage of the goe!e!ess, the community e!ecie!ed to
increase the number of the magistrates who \Vere to l'aise cows and sacrifice them to the goddess,
again using sacree! funds (1. 8-12). In ae!dition to the magistrates and groups mentionee! in earlier
e!ecrees, the e!irectors of the archives, the agoranomoi with their secretary, the generals, the
supervisor of the sanctuaries (ÈlttI.lEl'11111Ç 1&V lep&v), the treasurers together \Vith the secretary of the
council, ane! the gymnasiarchos together with his e!eputy and the paidonomos were to be given
l'rom the treasury 100 e!rachmai each (or each group) for the raising of another six cows (1. 12-19).
These sacrificial animais were to be raised ane! examined according to the provisions of an earlier
e!ecree. The only e!ifference is that the new e!ecree makes the panegyriarchai responsible for the
review of the animaIs (KPlcrtç) [a 'beauty contest' mentioned in an earlier fragmentl (1. 19-27). The
decree was to be inscribee! by the neopoiai in the sanctuary of Artemis, along with the names of
the men who raisee! the most beautiful cows accore!ing to their success in the review of the
sacrificial animais (1. 27-34) [cf Ph. GAUTHIER, EE 2001, 411. In the fragmentaIT last line (1. 34) B.
reae!s SUElJSat 010 [1&t] lepe! {セ ... Ku]1[à 100e 10 [}uャiイ」{エp\セQェ
perhaps SUElJSat 010 [1à] NjセA・ーャ
[AC]
24 bis) J.-F. BOMMELAER, "Traces de l'épigraphie delphique dans le texte de Pausanias", in
R.G. KHOURY (ed.), UrlJUnden und Urkundenformulare im klassiscben Altertum und in den
orientaliscben Kulturen, Heidelberg, 1999, p. 83-94 [SEG XLIX 551, 561]: B. reflects upon the
treatment of inscriptions in PAUSANIAS' description of monuments in De!phi. Occasionally,
Pausanias does not mention inscriptions that have been found, e.g., the dedications of the
Deinomenidai (FDe1pbes IlIA, 452) or the co!umn of Aemilius Paullus (FDelpbes mA, 36), or he
gives incomp!ete or inaccurate information, as in the case of the base of the Argives (F.Delpbes
HU, 70-78) or of the treasure of the Athenians (F.Delpbes m.2, 1). In the case of the e!escription of
the statues dee!icatee! by the Arkae!ians or the Tegeatai (F.De1pbes HL1, 3) PAUSANIAS (X, 9, 5-6)
follows the sequence of names given (for metriea! reasons) in the dee!icatOlY epigram (i.e., Elatos
and Apheidas, Nike and Kallisto), ane! e!oes not give the actual position of the statues (Apheidas
ane! Elatos, Kallisto ane! Nike). Consequent/y, he must have reae! and copied the epigram, but not
the inscriptions that Identifiee! the indivie!ua! statues. Following Pausanias B. attributes this
dedieation to t/le Tegeatai, whose ethnikon was probably read by Pausanias on the bronze statues.
[AC]
25) G.W. BOWERSOCK, "The New Inscriptions from Râsün in Jordan", Syria 76 (999),
p. 223-225 [BE 2001, 508]: B. discusses the inscription on a small altar dedieated to Theos
Hypsistos (2ne!/3rd cent. A.D.) and revises the Interpretative suggestions mae!e in the ed. pl'. [çl
EEGR 1998, 14J. Theos Hypsistos shoule! not be ie!entifiee! with Zeus Hypsistos, but rather with the
Jewish goe! [for Theos Hypsistos cf itt/i'a n° 127], The name of the dee!ieant (Aitanos) probably is
the Greek form of the Hebrew Name Eytan. The village where the e!edicator came l'rom ane! where
the altar stood is Rheso (not Rhesous; cf EE 1965, 301). (lM]
26) K. BRINGMANN, Geben und Nebmen. Monarcbiscbe lf7ob/tiitigkeit und Selbstdarstel1ung
im Zeitalter des Hellen ism us, Berlin, 2000: Basee! on the rieh epigraphie material collectee! ane!
presentee! in the first volume of the series [see EEGR 1994/95, 11] B. explores the relations between
Hellenistie kings ane! sanctuaries, but also the benefactions of Hellenistic rulers bestowed on cities
(for a thorough e!iscussion of the relevant archaeologieal materia! see B. SCHMIDT-DoUNAS,
Gescbenke erbalten die Freundscbaft. Palitik und Selbstdarstellung im Spiegel der Manumente,
Berlin, 2000; cf also H. KOTSfDOU, T!J1I) I<al 86ça. Ebl'llngen bellenistiscber Herrscber im
griecbiscben Muflerland und in Kleinasien untel' besanderer EerLÏcksic!Jtigung der
arcbaalagiscben Denkmâler, Berlin, 2000). Using Alexander the Great as an example, B. e!iscusses
the interrelations between piety ane! self-representation, showing that rieh sacrifieial rituals ane!
e!aborate dee!ieations al'ter victorious mi!itary actions were often usee! as means of politieal
propaganda, A specific mee!ium for expressing the bravery and the military excellence of
Hellenistie kings was the e!ee!ication of armor and the erection of vietory monuments. The
e!edication of statues of members of the royal fami!y or the establishment of new festivals by
Hellenistie rulers frequently, but not a!ways, hae! a politiea! motivation. (lM]
Epigrapbic Bulletin 2000
265
27) P. BRuLÉ, "La sainte maison commune des Klytides cie Chios", I(fema 23 (1998) [1999],
p. 307-324 [SEG XLIX 1135]: The decrees of the Klyticlai in Chios (5)'11 5 987; LSCC 118; c. 335 B.C.)
make arrangements for the transfer of the iEpà 1à KOIVâ from "private houses" (iolwHKat oiKlm) to a
"communal hou se" (KOIVàç oIKoç). An analysis of the text leads B. to the conclusion that this
regulation did not express an opposition between public and private and dicl not originate in a
conflict between privileged aristocratic families that owned the iEpâ and a democratic demand for
a communal share, but corresponds to a general practice of putting common goods at the disposai
of ail in order to consoliclate a group. Zeus PaU'oios played an important part in the cuits of the
Klytidai (1. 35); a stucly of the role of the same cult in Delphi (CID l 9), Thasos (JC À'11 Suppl. 407;
5)'1/. 3 991), and Paros (JC XII Suppl. 208), a comparison of the decrees of the Klytidai with the laI"
concerning admission to a patra in Tenos (JC XII Suppl. 303; LSCC Suppl. 48), and the civic
organisation in Miletos suggest that the Klyticlai consisted of a number of p!Jatriai, which in turn
consisted of households (oiKim). [AC]
28) \Xf. BURKERT, "Private Neecls and Polis Acceptance. Purification at Selinous", in
P. FLENSTED-]ENSEN - T.H. NIELSEN - 1. RUBINSTEIN (eds), Polis and Politics. Studies in
Ancient Greek HistolJ' presented to Mogens Herman Hansen on bis Sixtietb Birtbday,
August 20, Copenhagen, 2000, p. 207-227 [SEG XLIX 1327]: In a slightly revised version of an
article summarized in EECR 1999, 28, B. discusses the lex sacra l'rom Selinous (SEC XLIII 630; cf
EECR 1996, 45 and 1998, 93) [c:( illFa nOs 42, 52 and 184] and presents a translation of sicle B.
Accorcling to B. the purificatory ritual prescribed on side B emergecl l'rom the private neecl of a
murderer for purification and social recognition in a place other than his city. B. suggests reading
aï K' &vSp07tOç avSpo7to ÈÀâCHEPOV in B 1 and [!Jo ]7tOOEKOIlEVOÇ or [Xo ]7tOOEKOIlEvoÇ in B 3-4; in B 9 he
places a punctuation al'ter !JOuwpÉK1aç. [AC]
29) P. CARTLEDGE, '''To Poseiclon the Driver': an Arkaclo-Lakonian Ram Dedication", in
G.R. TSETSKHLADZE - AJ.N.W. PRAG - A.M. SNODGRASS (ecls), Periplous. Papers on Classical
Art and Arcbaeology Presented to Sir jobn Boardman, Lonclon, 2000, p. 60-67 [BE 2001,
218]: Ed. pr. of an Archaic dedicatory inscription to Poseidon Elater on the base of a small bronze
ram (late 6th cent.): TIocrOloâvl àVÉSEKE SEVOKÀÉEÇ ÈÀa1 pl ("Xenokles dedicated [this] to Poseidon the
Driver [of horses]"). The bronze figurine is most probably of Lakonian manufacture, but the
lettering suggests a provenance l'rom southern Arkadia, perhaps Tegea. According to C. Xenokles
was a Spartan of high-status (a proxenos of an Arkadian city?), who dedicated the bronze ram in a
sanctuary of Poseidon Hippios during one of his visits in Arkadia; [since the name Xenokles
occurs at least in the 4th cent. more often in Arkadia than in Lakonia (LCPN III A s.v.), C.'s
suggestion that Xenokles was a Spartan is not convincing)]. The epithet of Poseidon (EJater) is not
otherwise attested and it may be of poetic origin. [This is quite possible; for such 'poetic' epikleseis
in early dedications cf, e.g., i'l!ra na 105 ("Hpll ÀEUKÛlÀEVOÇ); SEC XLV 776 ([y]a[l]âoXE Kuavoxa"h[aJ).
However, several other cultic epithets of Poseidon in Peloponnesos are ォョッG|セョ
l'rom a セゥョァャ・
inscription (e.g. Kyreteios: IG V 2, 96; 2nd cent., Tegea. Salameinios: IG IV2 1, 556; 2nd/3rd cent.
A.D., Epidauros)]. C. interprets the letter g between àVÉSEKE and ÈÀa1 pl as a heta, a decorative l'iller,
or a punctuation mark; [it is more probable that we have here an 'aspiration hypercorrecte'
(L. DUBOIS, Rec!Jerc!Jes sur le dialecte arcadiell l, Louvain-La-Neuve, 1986, p. 48f.) which is attested
in inscriptions of Tegea (JC V 2, 3 1. 9; 4th cent.; IC V 2, 75; Archaic)]. UM]
30) C. CHANDEZON, "Foires et panégyries dans le moncle grec classique et helénistique",
REG 113 (2000), p. 70-100 [BE 2001, 435]: c. presents a very good overview of the economic
activities that took place during festivals (panegyreis), especially in the Hellenistic period, and
examines in detail the market activities, the periodicity and duration of l'airs, the responsible
magistrates, the revenues of the cities, and the economic significance of the commercial activites
on the occasion of festivals. Among the many inscriptions discussed in this survey, we single out
the discussion of the lex sacra concerning the mysteries of Andania (LSCC 65; p. 81-85). [AC]
31) A. CHANIOnS, "Das ]enseits: Eine Gegenwelt?", in T. HOLscHER (ecl.), Gegenwelten zu
den Kulturen Griecbenlands und Roms in der Antikw, Leipzig, 2000, p. 159-181: After
pointing to the Jack of homogeneity in the eschatological ideas of the Greeks, this article focuses
on the perception of death as a journey, the destination of which, the underworld, is regarded as a
geographical area with its own distinctive gates, borders, and climate, its topographicaJ elements
(rivers, lakes, water sources, islands), and its characteristic flora (e.g., the cypress of the 'Dionysiac-
266
A. CHANIOnS -
J
MYLONOPOULOS
Orphie' texts, the sacred meadows of the blessed, the garden of the Hesperides, etc,). This study
exploits the evidence provided by funeralY epigrams (mainly from Asia Minor) , 'Dionysiac-Orphic
texts', and selected literal'y sources, Although many texts imply that death makes no moral
distinctions, many funerary epigrams, especially those related to initiates in mystery cuits or to
philosophically educated persons, stress that the underworld fulfils a wish that is often unfulfilled
in this world: the wish for justice. From the Hellenistic period onwards, an increasing number of
texts implies that those who reach the place reserved for the Blessed do not achieve this privileged
position through the automatism of a ritual of intiation, but through theil' pious and just life (e.g.,
KAIBEL, Epigr.Gt. 259: av<' apE111ç) and after a judgement (e.g., PEEK, Griecbiscbe Versinscbriften 642:
KEKPII1ÉVO:); the privileged area of the underworld is often explicitly called the place of the "pious"
He」イ セ ᅫᅦIN
Only these persons do not lose or forget the qualities they had acquired during their
lifetil11e (e.g., Al1tfJ. Gr. VII, 690). In this respect, death is not an 'other world', but the last
consequence of life in this world. In many texts memory appears as the distinctive element
between those who can only expect a shadowy existence and those who start their last journey
with ail theil' capacities. [AC]
32) A. CHANIOnS, "'OVElpOKplTEÇ, àpE'taÀÔyot KaI7tpocrKuvl1'tÉç. GPl1crKEU'ttKÈÇ opacr'tI1Pto'tI1'tEÇ
Kp1l'tÔlV cr'tllV セkエGイ」vQi
Aïyu7t'tO", in A. KARETSOU (ecl.) , Kpl)T1] - Aryvnroç. IlOÀ1T1Œ/llKOi
f5EŒ/101TPlroV X1}uenrov, Athens, 2000, p. 208-214: The intensive political relations between Crete
and Ptolemaic Egypt influenced the cultural and religious exchange between the two areas. For
example, Cretan mercenaries came into contact with the Egyptian religion by visiting Egyptian
sanctuaries. Graffiti of Cretan mercenaries, often of a religious content (proskynemata and
dedications), have been found in many sanctuaries, especially in Abydos, Thebes, Philai and in the
many Paneia east of the Nile, especially in the Paneion at EI-Kanais. [Notice that the reading
ilo:vKPllcrcra. in 1./(0./(0. 164 (p. 210) has now been corrected by H. CUiGNY et al. (infra n° 44, p. 250);
this is not one inscription, but three separate texts which cannot be associated with the visit of a
CretanJ. Cretan mercenaries and Ptolemaic soldiers in Crete were at least in part responsible for
the introduction of the cult of Egyptian deities to Crete. Some of the Cretans known to have been
engaged in religiolls activities in Egypt include a Cretan dreal11 interpreter who worked next to the
Sarapis sanctuary in Memphis (O. RUBENSOHN, "Das Auslüingeschild eines Traumdeuters", in
Festscbrilt J. Vablen, Berlin 1900, p. 3-15), the Cosl110politan dream interpreter and aretalogos
Ptolemaios (I.Délos 2072-2073), and the kanephoros Metala in Alexandria. [AC]
33) A, CHANlOnS, "Hellenistie Lasaia (Crete): A Dependent Polis of Gortyn. New Epigraphie
Evidence from the Asldepieion near Lasaia", El/limelle 1 (2000), p. 55-60: Roof tiles inscribed
with the name of Asklepios were found in the valley of Agia Kyriake near Lasaia; a sanctuary of
Asklepios must have existed there. The correct reading of one of these tiles (SEG XLII 804, late 2nd
cent.) is ZlWa.ç 'ArrEÀ.t"wvtW 'AcrKt"fJrrI0 ("Zenas, son of Apellonios, for Asklepios"). Zenas, who had
sponsored or was responsible for the construction or the restoration of a building - possibly the
temple - of Asklepios at Lasaia, can be identified with a Gortynian who was also responsible for
building activities in the Pythion of Gortyn (J,Cret. IV 251). This implies that the Asklepieion near
Lasaia was in the possession of Gortl'n, exactly like the Asklepieion at Lebena. In light of this new
evidence, it seems probable that Lasaia had become a dependent polis of Gortyn by the late 2nd
cent. [AC]
34) N. CHARANKOV, "Deux inscriptions avec le nom d'Aurelius Asclépiodote", Arcbeologija
(Sofia) 40 3/4 (1999), p. 84-85 (in Bulgarian; French summary): C. demonstrates that two
fragmenta l'y inscriptions from the sanctuary of Asklepios at l3atkoun near Philippopolis belong
together (JGBlIlg III 1 1150 + 1151, 3rcl cent. A.D,); they are part of a cleclication of a statue by Aur.
Asklepiodotos. [AC]
35) P. CHRYSOSTOMOU, "Tô 'ta<ptKÔ lEpÔ IlUcr'tÔlV 'tou セャovᅴ」イッu
cr'tl1 MEVI1'!oa Bo't'ttalaç: 'H
àvacrKa<pl1 'tou E'tOUÇ 2000", AEMTb 14 (2000) [2002], p. 455-471 [BE 2002, 265J: A sanctuary
founcled in the Imperial periocl in the area of a cemetery has been located at Meneis (l3ottiaia,
l'vlaceclonia). An inscription Orcl cent. A.D,) shows that it was the center of a (Dionysiac) mystery
cult: The priest Makkis (Maccius) and the mystai macle a dedication ÈK rrporrocrlç (= ÈK rrporrocrEwç,
"from the revenues of the symposion'?). A pit in the sl11all temple was used for chthonic offerings.
C. interprets the graves found near the temple as belonging to the cemetery of the members of the
association, According to his reconstruction of the history of the sanctuary, a man constructed the
Epigrapbic Bulletin 2000
267
temple near the graves of his wife and daughter and founded a mystery cult; he and other mystai
were later buried in the same cemeter)'. [AC]
'n"
36) P. CHRYSOSTOMOU, "NÉo: 'EKœca'io: alto
MO:KEoovio:", in Myrtos, p. 242-267 [BE 2000,
456]: c. publishes three new marble hekataia (statuettes with the representation of the threeformed Hekate) from Pella, Louloudia Kitrous and Kastania Pierias in Ivlacedonia (Hellenistic
period). An inscription on the hekataion from Kastania reports that Hippostratos dedicated it to
Artemis Hekate after the goddess had appeared to him in his dream (Ka" ovap) [cf il(/in nO 142). C.
explains the presence of a large number of hekataia in northern Greece in the late 2nd and early
lst cent. as an expression of the increased fear and uncertainty because of the invasions of
Thracian tribes. [ACJ
37) M. CLAUSS, Kaiser und Gatt. Herrscherkult im romischen Reicb, Stuttgart/Leipzig, 1999:
C. studies the historical development and the various aspects of the emperor cult making ample
use of the literar)' sources, the evidence provided from Latin and Greek inscriptions, and to a lesser
degree the archaeological and numismatic material. The subjects discussed include the divine
characteristics of the emperor, sacrifices and festivals in the context of the cult, the cult of the
emperor in the provinces, and the relation between the spread of Christianity and the practice of
worshipping the living emperor. UM]
38) C. CONSANI , "Considerazioni su testi magici siciliani vechi e nuovi", in Kata Dialektol1,
p. 215-232: C. discusses the language of the following magical texts from Sicily: a Christian prayer
for the protection of vineyards (Akrai, 5th cent.; SEG XVIII 408); a Christian magic amulet
(Kamarina, early Byzantine; SEG XLIV 768); a Christian apotropaic prayer for a vineyard with
olivetrees (Ivlodica, 5th cent.; SEG XLIV 781); and a Christian phylactelY (Ivlodica, early Byzantine;
SEG XLIV 782) [ç! EEGR 1997, 247 and supra nO 19). [AC]
39) FA COOPER, 17Je Temple of Apollo Bassitas, Vol. J. 17Je Architecture, Princeton, N.J., 1996
[SEG XLVII 427-434]: In addition to a study of the architecture of the temple of Apollon at Bassai,
C. discusses briefly the other cuits in the sacred precincts of Bassai and Kotilon on mount Kotilion
(p. 59-66). An important bronze ta blet with a manumission record (JG V,2, 429, after 370 B.C.?)
[now in 1. DARMEZ1N, illji'a n° 45 text nO 2J attests the cuits of Pan Sinoeis, Worthasia (Ortheia),
Artemis and Apollon Bassitas. An inscription of Troizen (JG IV 757, c. 146 B.C.) probably concerns
a cult of Aphrodite Bassais in BassaL A bronze dedication from Kotilon refers to the sacrecl
property of the gods (JG V.2, 430a, undated), C. interprets the letters A<l>AI, incised on the bottom of
an Attic black-glazed skyphos found in the temenos at Bassai (SEG XLVII 434, c. 450-425) as a
dedication to Aphaia (TM]
40)]. CORELL, "Invocada la intervenciôn cie Iau en una c1efixio cie Sagunto (Valencia)",
ZPE 130 (2000), p. 241-247: Ed. pr. of a lead ta blet from Saguntum (2nd cent. A.D,) inscribed with
a Latin text that belongs to the group of 'prayers for justice' [ç! EEGR 1991, 261; 1997, 2961. A slave
(Chlyse) who was the victim of theft by another slave invokes Iao and domnes to him the stolen
monel' Crogal et a Jau dat peClillia quae a Ille accepil Herac1a), so that he will punish the thief by
afnicting his eyes and his chest and making ail his powers/abilities useless (lii illsttetur uills sellllS,
otele/lis et tulires quilllqlli slllli aride). The defigens promises a reward to a cult functionalY for his
services (do pecullialll ollori sacrico/a). This is the first invocatio of Iao in a judicial prayer and
also the first mention of a reward for cult personnel in a defixio. [But çl the 'prayer for justice' of
Kollyra (Sicily, 3rd cent.): JGrSic. et il({ Jt. 25 with the comments of H.S. VERSNEL, "Beyond cursing:
The appeal to justice in judicial prayers", in Chr. A, FARAoNE - D. OBB1NK (eds.), Magika Hiera:
Allcielu Greek Magic alld Religioll, New York/Oxford, 1991, p. 73; Kollyra dedicated to a sanctuary
and its priests not only stolen objects but also the fine (Le., the payment of 12 times their value).
Rewards and fees of the cult personnel are mentioned for analogous services in the confession
inscriptions; e.g., EI1!7J( 38 and 58. For a more detailed discussion see A. CHAN/OTIS" "Under the
Watchful Eyes of the Gods: Aspects of Divine Justice in Hellenistic and Roman Asia Ivlinor", in
YSCP 31 (2003), forthcomingl. [AC]
41) W. COTTER, Miracles in Greco-Roman Antiquily. A Sourcebook for tbe Study of New
Testament i11iracle Staries, Lonclon, 1999: C. presents a selection of literalY sources, papyri, and
inscriptions that record or narrate miracles. The material is organized by sections c1edicated to
268
A. CHANIOTIS - ]. MYLONOPOULOS
gods and heroes who heal, the healing miracles of Jesus, daemons in Graeco-Roman antiquity and
in apocalyptic and Christian sources, miracles of gods and heroes who control wind and sea, the
change of water into wine and other nature miracles; a section treats the relation between magic
and miracles (with references to PMG V, VII, XII, À'VIII b, Dv"OCIII, XCIV = 4.14, 15, 17-20, 22, 25-29;
PMG TI' xiv = 4.16, 21, 23, 24). The inscriptions presented in translation consist of a small selection
of healing miracles of Asklepios in Epidauros (JG IV 12 121 III-V, IX, XV, XVIII セ 1.5-7, 11, 16, 17; JG
IV 12 122 XXI, XXII, XXÀ'\T-XXXVIII セ 1.8, 10, 14, 15, 19, 20, JG IV 12 125 セ 1.18) and in Rome (JG XIV
966 = 1.9). [e. takes little notice of the rich material on miracles provided by inscriptions (e.g., the
miracles of Athena Lindia in J.Lindos 2 or the miracle of Zeus Panamaros in J.Stratonikeia 10; see
also, e.g., EBGR 1998, 175). Her treatment of the few inscriptions included in her selection is
deficient. The very fragmentalY state of the healing miracles of Epidauros (e.g., 1.14, 15, 19) is not
indicated; C. has adopted translations without checking the original; e.g., several passages of JG IV
12 1260.22, referred to as Jnscnpliones Graecae 4 Syll. 3.111701) are omitted in the translation. On
p. 257 one finds uncler the heading "Inscriptions" a list of papyrological editions (BGU, Pap.Berl.,
PGJ11 and PD111). One cannot blame e., who is not a specialist in epigraphy, but the volume cannot
be recommended to students]. [AC]
42) E. CURTI- R. VAN BREMEN, "Notes on the lex sacra from Selinous", Ostraka 8 (999),
p.21-33: e.-V. discuss the physical appearance of the lex sacra from Selinous (SEG XLIII 630; cf
EBGR 1996, 45 and 1998, 93) [see also supra nO 28 and il(/i'CI nOs 52 ancl 184], the archaeological
context and the purificatory rituals. They suggest that the texts on two sides of the bronze tablet
may have included three separate sections. The upside down writing of the two columns may be a
symbolic representation of their content: text B acldressecl a person excluded from the community;
just as this person, after having performecl a purification, turns arouncl and becomes again part of
the community, so the two opposed columns symbolize the two opposite states of those they
adclress. The combination of the cult of Demeter Malophoros and Zeus Meilichios in Selinous
possibly copies a similar arrangement in the mother-city, Megara [note that A. AVRAM ancl F.
LEFÈVRE have suggestecl this also for Kallatis, where the sacrecl space had been modeled in
accorclance with the religious topography of Megara (EBGR 1994/95, 23)]. The rituals of sicle A
were collective rather than performed by gentilicial groups; they occurred every fourth year ancl
may have aimecl at a purification of the entire community on the occasion of the Olympie festival,
but a follow-up on a private basis was pennitted. The opposite connotations of the names of the
Cimaginary?) ancestors or founders Ivlyskos ancl Eythyclamos (HESYCH., S.V. !1UcrKOS' !11acr!1a, [so セk
s. v. Eù8uOl1!10V' &.rrlcouv OIWÔ1T\V), may reflect the ritual passage from the condition of impurity to
that of purity. Through these actions arouncl the tombs of these legenclal'Y ancestors the
community renewed itself. The offerings to Zeus Meiliehios ancl the Tritopatores "in the area of
Myskos" should not be located in the Campo di Stele, but in the sanctuary of Malophopros, where
a structure underneath the naiskos of Zeus Meilichios is interpreted as the heroon of Myskos and
two terracotta cylinders as the receptacles of the Tritopatores; the sacrifice to Zeus Meilichios 'in
the area of Euthydamos' may have taken place in the agora. [AC]
43) H. CUVIGNY - A. BÜLOW-JACOBSEN, "Inscriptions rupestres vues et revues clans le désert
cie Bérénice", BIFAO 99 (999), p. 133-193 [BE 2000, 728]: The authors (re)publish graffiti seen
at various sites in the desert of Berenike. Only the graffiti in the Paneion of wadi Minayh are of a
religious interest; new texts are marked with an asterisk. Most of the 58 graffiti are ーイッウャセケョ・ュ。エ
and records of visits (ËypaIJfEv/a: 1, *15, *58; ÈrrolT\crEv 10 rrpOKUVT\!1a: 10; Zッイkセ
3; Hp Z。X」ャセー。イPIeHX
*43; 10
rrpocrK\lVT\!1a + name: *12, *27, 34; ElHUXroS: *35, 36; bic/uil: 4-7; velli: 2). N° 60 is a dedieation to Pan
Euoclos. Two texts are more eloquent: Euphemos made the proskynema on behalf of a friend (8:
YEVÔ!1EVOS <ME ÈrrolT\crâ!1T\V 10 rrpocrKuvlwa AErovlOOU... àya80u cpllcOU). Demetrios states: "passing by, 1
encountered --- who \Vas c1ancing; 1 recorcled (?), made a proskynema (?), and admirecl" (*11:
soiーQセ A|tャ
rrapEPXÔ!1EVOS Ëv8(a) ÈV1uvXâvIOv [...]OK1T\V 0Pxou!1EVOV, [l?](HôpT\cra }_ウ。イ」セカオk{イ」ッー
Ka!
È8au!1acra). [AC]
44) H. CuVIGNY - A BÜLOW-JACOBSEN - N. BOSSON, "Le paneion d'Al-Buwayb revisité",
BIFAO 100 (2000), p. 243-266 [BE 2001, 552]: The graffiti of the Paneion of Al-Buwayb were
published in J./(o./(o. (972). The authors correct the text of many proskynemata (I.Ko./(o. 141-145,
149-150,153,156,159,161-164, 166-168, 170, 172-174, 176-178, 180-181, ancl 184-185), and publish
eleven ne\V graffiti. We single out the most signifieant corrections. In J./(o./(o. 159 CIlav! EÙÔOrol 1
Epigrapbic Bulletin 2000
269
VlKlll 'A811valou Kal 'HpaKÂ[i]o(Ou») ["for Pan who gives a goocl journey and for the SllCcess of
Athenaios and Herakleicles"] the word VlK11 is in the dative on the analogy with TIavi. I.Ko.Ko. 161
reacls 'nKEaV. 1 c. Caesi. (not 'nKEaVOÇ ai&voç). I.Ko.Ko. 184 reads: TITOÂEJ.lD:IOç 'AllllroVlTOU 1
'01;upuYXtnlÇ 1 TO ltpOCrKuvlllla. Among the new texts we single out the expressions lîKro (1) and
f,YEVa[lllV (5) in two proskynemata. [AC)
45) 1. DARMEZIN, Les a..tli'allcbissements par consécration en Béotie et dans le monde grec
bellénistique, Nancy, 1999 [BE 2000, 2, 390; SEC XLIX 503, 506-511, 516, 519, 534, 549, 569,
571, 573, 629, 652, 1973, 2440]: Collection of 207 inscriptions recording the manumission of slaves
in the form of a cledication to a divinity [cf il1ji'a n° 155l. The larger part of the evidence 030 texts)
comes from the Boiotian sanctuaries of Zeus Basileus and Trophonios in Lebadeia 00-15), of
Sarapis 06-87), Artemis Eilethyia (88-100), Meter Theon 001-102), and Asklepios 003-108) in
Chaironeia, of Isis and Sarapis 009-117), Asklepios 018-119) and Meter Theon (20) in
Orchomenos, of Serapis (121) and Herakles Charops 022-135) in Koroneia, and of Asklepios in
Thespiai 036-139). In the synthetic section of the book (p. 175-245) D. discusses the common
features of these texts: the dedicatory formulas, the divinities to which the slaves were dedicated,
the legal and social status of the manumittors, the freedmen (their previous status as slaves and
their origin), tenns denoting slaves, the duties of the manumitted persons (service in the
sanctuaIY), the guarantees offered to the manumitted persons, the presence of witnesses, the family
conditions of the manumittors, the social and family conditions of the manumitted person, and the
amounts of money paid by the freedmen. D. presents an unpublished altar from the sanctuary of
Asklepios in Chaironeia which is inscribed with a dedicatory inscription to Asklepios (no text)
and six manumission records concerning slaves dedicated to the god 003-108, early 2nd cent.).
[AC]
46) M.E. DETORAKIS, "Tex iUllaTa tセᅦ
apxa{aç aeセ カ。BL
in IIsrcpaYlléva H' L1lsBvovç KprrroÀOYllwv Lvvs8p{ov, Herakleion, 2000, Al, p. 409-421: D. discusses the diseases and the medical
practices (especially the use of medical plants) mentioned in the healing miracles of the
Asklepieion of Lebena CI. Cret. 1, xvii 8-24l. [AC]
47) M.W. DICKIE, "Who Practised Love-Magic in Classical Antiquity and in the Late Roman
World?", CQ 50 (2000), p. 563-583: Based on the evidence of the magical papyri and the
defixiones, D. argues against the suggestions a) that men were the main participants in love-magic
and b) that young men making use of love-magic aimed at an advantageous marriage to maidens
from wealthy families. Several magical fonnularies contain a recipe that explicitly states that it can
be used to attract a woman to a man or vice versa (PGM À'11 60-61, XIII 24-26, XXXVI 71). According
to D. the use of the masculine gender in love spells is simply a convention for writing out, as
economically as possible, spells that couId be used both by men or women. The evidence from the
erotic defixiones (e.g. SupplMag 46-50) shows that the aim of men who used erotic binding spells
was to make prostitutes or women who were prepared to bestow their sexual favours on other
men their exclusive sexual property. In an addendum, D. argues briefly against the distinction
between àyroyat or <jl1ÂTpoKaTaoEcrllol and <plÂTpa or xapn1lO'to:, as suggested by ChI'. A. FARAONE [see
BBGR 1999, 74l. UM]
48) K DIETZ, "Kaiser Julian in Ph6nizien", Cbiron 30 (2000), p. 807-855 [BE 2001, 483]: D.
discusses in detail the important Latin inscription concerning Emperor Julian (AB 1969/70, 631)
that was found near Ma'ayan Barukh. In 1. 2-3 the inscription refers to Julian as templorul1l
restaurator. Numerous literary sources and some Greek inscriptions attest to the reactivation of the
pagan temples already early in A.D. 362 (e.g. ILS 9465, 'Anz im Hauran in Arabia, 19th February,
A.D. 362) [çl inJi'CI n° 148l. UMJ
49) M.D. DIXON, "A New Latin and Greek Inscription from Corinth", Hesperia 69 (2000),
p. 335-342: Ed. pr. of a fragmentai)' Greek-Latin bilingual inscription on a marble stele found
southeast of Temple E in Corinth (reign of Hadrian). In 1. 2-3 of the Latin text reference is made to
a priest of Proserpina ([sacJerdos 1 [----PJroselpil1ae).The Greek text reads: [f,ltOlll<JEV or f,7tEcrKEua<JEv?
<JTJoàv Kal vaov TIÀou 1 [TroVOÇ - Tà] 。tャセij\ッkopエW
hセ
1 [-J (for the restoration çl lG IV 203 1. 19
and 23). After discussing and rejecting the possibility of associating the inscription with the
activities of P. Licinius Priscus Iuventianus at the sanctuary of Poseidon at Isthmia (JG IV 203), D.
suggests that the new inscription is the first testimony of a temple of Plouton in Corinth. UM]
270
A. CHANIOnS -
J.
MYLONOPOULOS
50) S. DREMESIZOVA-MELCHINOVA, "The Finds from a Site near Mezdra" [in Bulgarian], in
Stlldia J11ibai/ou, p. 254-263 [SEG XLIX 896-904]: Ecl. pl'. of eight cledicatory inscriptions on
stelae, columns, ancl blocks found at Mezclra in Bulgaria (Imperial period; for other finds at this
site see [GEulg II 488-494). The cleclications are adclressed to Theos Asklepios (1, a marble stele with
a relief probably representing the Thracian rider), Epekoos Thea Demeter (2), Telesphoros (3),
Zeus Konos (4), Hera Epekoos (5), and to anonymous cleities (5-8). We note the expressions
EÙTUXWÇ (6), 'Aya811 Tuxn (4, 5 ancl 9) [ancl possibly [Â]C!-XÔVTa (3) ancl [KaTO:] KÉÂ[EU<J\V] (9)]. [AC]
51) F. DRINI, "Les inscriptions cle Grammata", in LI//yrie III, p. 121-126 [SEG À'LIX 653]: D.
reports on the study of the more than 1,500 graffiti still visible in the stone quany at Grammata
(Illyria, 3rd cent. B.C.-19th century). More than 200 texts have been collectecl ancl deciphered. NIost
of the texts clating to the Hellenistic ancl Roman Imperial period are in Greek, but there are also
Latin inscriptions. Numerous texts of the ÈJlvl1cr811-type were written by sailors and travelers who
attributecl the safe encl of a clangerous journey to the protection of the Dioskouroi (e.g., àya811 TUxn
or br;' àya8ip, ÈJlv1lcr811 or jャカセ」イXQ 」イ。カ
napo: TOlÇ ᅦQPpᅯkイ」oャセ
or napo: TOlÇ 8EOlÇ: cf the attributes bUYXI
Èyyùç TfjÇ uytaç, EÜTUXOÇ, EÙ11JlEpoÇ and àyanljTôç that accompany the names of the sailors). The
Christian inscriptions are often of the KUPIE N・ーケエMャeXセo
[AC]
52) L. DUBOIS, "La nouvelle loi sacrée cle Sélinonte: bilan dialectologique", in Katà
dia/ekton, p. 331-346: D. reprints the text of the Selinountian lex sacra that concerns purifications
(SEG XLIII 630) [cf supra nOS 28 and 42 ancl infra n° 184], presents a French translation, ancl
discusses the lettering ancl the clialect (phonology, morphology, syntax, ancl vocabulary). D.
confirms the interpretation of the word aùTOppÉKTaç (B 8-9) as "celui qui a accompli l'acte de luimême -> le meurtrier". [AC)
53)
J.
EBERT - P. HERRlIIANN, "Eine neue historische Inschrift aus Milet", in C. ULF Cecl.),
Ide%gie - Sport - Alijsensefter. Aktllel/e Aspekte einer Bescbajtigllng mit der anliken
Gesel/scbaji, Innsbruck, 2000, p. 265-272: E.-H. publish three fragments of a Milesian epigram
which originally stoocl on the architrave of an unknown building in Miletos (4th cent. A.D.). The
epigram consisted of three lines, each of them containing two hexameters, and a fourth with just
one hexametel'. E. suggests the following reconstruction: [NtK1l TOlcrO' Ë1tElJÎv nm'] à1tayyÉÂoucr' àn'
[àywvoç] 1 [KUOO:ÂIJl' Ëpy' àcr]Twv lEp[iiv È]<p8Évçmo Gvセャー\
1 [KapTEpOI OÙK ÈX8POl<H] craÔ1tTOÂI Kotpav'
["AnoÂÂov] 1 [oouÂocruvl1Ç] vaETfjpE[Ç un]à Çuyàv aùxÉva 8fjKa[v]' 1 [TOüvEKa vûv TEuça]VTEç Èç 。ーセ
TÔ[VOE
1tuÀwva] 1 {exセv
Èçn]ÉÀEcrcra[v Èç] oùpavàv Ëç TE 8aÀacr[crav]' 1 セQkt|
8ûl[P11crcrolVT' È1t1 nmp\Oa oセ i
UVOpEÇ] ["When Nike flew from the battlefield bringing the message of the glorious deecls of the
citizens, her holy voice spoke these worcls: 'the citizens have shown themselves brave, lorcl
Apollon, savior of the city, ancl dicl no succumb to the yoke of slavery imposecl by the enemies'.
For this reason they have now erectecl in wincly heights this gate fulfilling the vow they hacl made
to the (gocls) of the sky ancl the sea. May no more enemies arm themselves against the home
town"]. The attack against Miletos is possibly the attack of the Goths (AD. 262/31); in that case the
epigram was inscribed one century after the events, when the damages were repairecl. Tt is
remarkable that the epigram cloes not contain any Christian elel11ents. On these grounds E.-H.
suggests dating the inscription to the reign of Julian. (TM]
54) G. EKROTH, "Üfferings of Blooe! in Greek Hero-Cults", in Héros et béroïn es , p. 263-280:
E. argues that the main ritual practicecl in Greek hero-cults of the Archaic and Classical periods
was a sacrifice (tbysia) followecl by a banquet. Such rituals coulcl also contain elements of
tbeoxellia, for example the presentation of a table with fooel and a couch [on tbeoxellia see EEGR
1994/95, 180]; many sacrificial calendars prescribe the presentation of a trapeza to heroes (e.g. IG Il2
1356 B 3-4, 23-25). E. focuses primarily on the offering of animal bloocl. A micl-4th cent. inscription
from Thasos (LSCG SI/ppl. 64) concerns the cult of war deacl, the Agathai. They were to be given a
worthy funeral, their names were to be inscribed pllblicly, and their fathers and chilelren were
inviteel when the city was to sacrifice to the Agathoi. E. argues that this sacrifice starteel with a ritual
TOlÇ
focllsing on the victims' bloocl, expressecl by the tel'In elltell/Ileill (1. 10-11: omv 111lôÂ1Ç iQvャセt
'AyO'.8olÇ). After this ritual the meat of the victims was treateel exactly as the meat of sacrificial
animais in a tbysia, anel was consllmecl by the participants. Offerings of blood were rarely
practiced in hero-cults; apart from Pelops in Olympia, aIl the heroes who receivecl such offerings
had clieel in battle or as a consequence of IVar (Brasidas in Amphipolis, the Agatboi on Thasos,
E:'pigrapbic Bu!!etin 2000
271
Erechtheus and his daughters in Athens); [see now G. EKROTH, Tbe Saerifieial Riluais of Greek
Hem-Cuils in tbe Arebaie to tbe Ear()1 Hellenistie Feriods (Kel'l1os Suppl., 12), Liège, 2002). (JIvJ]
55) H. ENGELMANN, "Neue Inschriften aus Ephesos XIII", IDA! 69 (2000), p. 77-93 [BE 2002,
358]: Ed. pr. of 35 new inscriptions from Ephesos. They include 16 new citizenship decrees (1-16,
Hellenistic period), whieh contain the standard formulations that the essenes of the Artemision
should assign the new citizens to a chiliastys by casting lots and that the neopoai should publish
the citizenship decree in the Artemision, in the place reserved for these documents (1, 3, 8, 9). An
inscription from the gymnasion of the harbor records the names of the ephebarchoi and the
nearchoi in the years in which Artemis (il SE6ç) held the office of the gymnasiarchos for the 11th
and 13th time respectively (17, c. 100-150 A.D.). A very fragmentary text (18, c. 100-150 A.D.) records
the celebration of the Olympia and the
various cultic activities: the singing of hymns O. 1: LIャ sセv u
Barbilleia in the same year, the contributions of a benefactor for festivals (1. 10: [a\lv ィe。カセッ
at'Holç koGNセ¢
セ¢
ッ{ーセ。}IL
and a sacrifice in connection with the chrysophoroi (1. 11); [the hymns
were probably sung in honor of an emperor (Hadrian?); cf 1. 3: [--ho\l VEro aiHoû セョ YEV[ESÀicp [}Hᅦーセィ
E. tentatively suggests that the temple is that of Hadrian]; the fragment also mentions priests and a
neokoros of the Sebastoi O. 5f.). The most interesting text is the fragmenta l'y dedieation of a
Év 'E<pÉacp i1tt
foreigner to Zeus Keraunios, after the god had appeared in the man's dreams Hセゥ^
KEpa\lvicp iOrov KaS' Ü1tVO\lç); the man sent his dedication to Ephesos for the salvation of his city (U1tÈp
ェヲセ
。ゥーャ セ ヲ 。
ェヲセ
1to:1piOoç Ë1tqlljla; 22, 2nd cent. A.D.). The acclamations for a benefactor include the
demand that his statue should be erected in the temples (vaolç セ¢カ
。ヲ ゥセ ェー。[
"the saviol' in the
temples"; 23, 3rd cent. A.D.) [the same acclamation appears in the protocol of a meeting of the
Pylitai (near Tralleis), in honor of a proconsul (SEG À'LVllI 1172 = EBGR 1988, 104)]. An agonistic
inscription lists the victories of a l'lumer (1. 3-5: 01t[ÀovJ, [oia\lJÀov Ka! 01tÀ[ov]) at the Koina Asias, the
Hadrianeia of Ephesos, the Traianeia and anoiher agon [the aオァッウエセゥ。_}
in Pergamon, and the
Didymeia and another agon in Nliletos (24, 2nd cent. A.D.). [ACJ
56) H. ENGELMANN, "Asiarchs", ZPE 132 (2000), p. 173-175 [BE 2001, 350]: On the basis of the
evidence provided by inscriptions from Ephesos (J.Epbesos 692) and Thyateira (TAM V 2, 950 and
954), E. rejects the hypothesis of S. FRIESEN that the Asiarch and the Archiereus were two different
offices [cf EEGR 1999, 79; FRIESEN'S views are also rejected by P. WEISS, "Asiarchen sind Archiereis
Asias. Eine Antwort auf S.}. Friesen", in N. ERHARDT - 1. M. GÜNTHER (eds), \17iderstand - Anpassllllg
- Integration. Die grieebisebe Staatenwelt IInd Rom. Festsebrift ji.ïr JLÏrgen Deininger zlIm 65.
GefJurtstag, Stuttgart, 2002, p. 241-254J. (JM]
57) D. ENGEN, "IGII 2 204 ancl On Organization (Dem.? 13): The Dispute over the Sacrecl
argas of Eleusis ancl the Chronology of Philip II of Maceclon", in Tex! and Tradition,
p. 135-152: E. discusses the chronology of the dispute between Athens and Megara over the sacred
orgas of Eleusis (JG If 204, 4th cent.) and the speech On Organisalion attributed to DEMOSTHENES.
According to E.'s reconstruction of the events, the Attie decree concerning the hiera orgas (JG I1 2
204) should be dated to December/January 352/1, the oration On Organisalion was composed
between June and November 351, Philipp Il besieged Heraion Teichos in November 351, and
Athens invaded Nlegara in 350/49. (JNI]
58) ChI'. A FARAONE, "Hanclbooks ancl Anthologies: The Collection of Greek ancl Egyptian
Incantations in Late Hellenistic Egypt", ARG 2 (2000), p. 195-214: Based on the "Philinna
Papyrus" (FGM XX, mid-lst cent.) and the late Hellenistic "Berlin Papyrus" (FGM CXXII) F.
discusses the magical handbooks of the late Hellenistic period. Unlike the handbooks of Late
Antiquity, the late Hellenistic examples seem to be collections of relatively short incantations, with
very brief ritual instructions, if any, and without magical ebaraeteres, uoees magieae or drawings.
The "Philinna Papyrus" shows a Greek understanding of a magician as a singer of epaoidai and of
the magical incantation as a hexametrical song. Unlike this text, the "Berlin Papyrus" provides brief
instructions for the ritual actions, although the incantations are alsa hexametrical sangs. F. suggests
that the "philinna Papyrus" \Vas addressed to Greek readers, whereas the compiler of the "Berlin
Papyrus" \Vas interested both in a Greek and in an Egyptian audience. (JNI]
59) ].-1. FERRARY, "Les inscriptions du sanctuaire de Claros en j'honneur cie Romains",
BCH 124 (2000), p. 331-376 [BE 2002, 354]: F. (re)publishes 12 inscriptions on bases of statues of
Roman generals and statesmen dedicated in the sanctuary of Apollon in Klaros (3, 5: tXVÉSllKEV). The
272
A, CHANIOTIS -
J.
MYLONOPOULOS
proconsul l'vI. Titius is honored as "a benefactor of both Apollon Klarios, the leader/patron of our
polis (Ka81lYE/lÔVOÇ rijç 1lÔÀEroÇ), and of the people" (7, c. 34-32 B,C.), Octavian is honored for his
benefactions and his "godlike deeds" (raç [iao]8Éouç ItpâÇEIÇ; 8) [ç/ inJi'a nO 121]. The proconsul
Sextus Appuleius is honored as "the city's founcler/builder" (9, KrÎŒrllv YEyovôra rijç 1lÔÀEroÇ) [for the
meaning of ktistes in honorary inscriptions see EBGR 1992, 71]. Seven fragments belong to the
inscription concerning the builcling of the temple dedieatecl by Haclrian to Apollon Klarios (13),
[AC]
60) C, FEYEL, "Inscriptions inédites du Prytanée délien: dédicaces et actes d'archontes",
BCR 124 (2000), p, 247-260 [BE 2001, 309]: Ecl, pl'. of three cledications to Hestia macle by
stephanephoroi after their tenns of office (Delos, 302, c. 260-250 and 181 B,C,), Ecl, pl'. of three
fragments of acts of the Delian magistrates [cf infra n° 179], The longest fragment (186 B,C.) gives
the names of the choregoi ancl the vietors of the chorie agon of the Apollonia and of the clramatic
agon of the Dionysia, [AC]
61) 5, FOLLET - D, PEPAS-DELMOUZOU, "La légende cie Thésée sous l'empereur Commocle
d'après le cliscours cI'un éphèbe athénien (IGII 2 , 2291A + 1125, complétés)", in Roman/té
et cité chrétienne, Permanences et mutations, intégration et exclus/on du P' au vf siècle,
lllélanges en l'honneur d'Yvette Duval, Paris, 2000, p, 11-17: The joining of eight fragments (JG
Il2 2291 A ancl 1125) permits a better reconstruction of an oration (Émrâqnoç) cleliverecl by the
archon of the ephebes on the occasion of the Theseia in Athens (A,D, 184/85), According to the
new restoration, the oration narratecl the cleecls of Theseus from the time of his chilclhood onwarcls
(1. 15: vMmov?]) ancl compared Hadrian with the Athenian hero (1. 30-35), The text provicles
important information about the role of Theseus in the cultural memory of the Athenians ln the
Imperial periocl, [AC]
62) Ph, GAUTHIER, "Inscription agonistique cie Messène", REG 113 (2000), p, 631-635: See
infra n° 68,
63) V, GERASIMOVA, "The Thracian God Towt'Lllta", Archeolog/k/ Vesti (Archaeological
Novelties) 1 (1998), p, 15-17 [SEG XLIX 992]: Ecl, pl'. of a fragment of a relief with a bilingual
Greek-Latin cledieation to the Thracian hero Totoithienos (Heron) Totoitbia; Svilengracl, Imperial
period), [The Greek text has been correctecl by H, PLEKET (SEG): "Hprol Trowt811lVro[t] (not "HEprol
TOWI81lvro)J. G, associa tes the divine epithet with Diana Totobisia, the cleity L。イオセウッエt
the epithet
Ithouschis ancl the personal name Totes, ancl translates it as "the Heros who gives home or love",
[67 out of 86 epithets with the encling -enos collectecl in Thrace, Moesia, ancl Dacia by 1. DURIDANOV
(EBGR 1989, 78) derive from place names; heros Totoithienos is probably the local hero of
Totoithia], [AC]
64) E. GRECO, "L'Asklepieion cli Paestum", in Campan/a ant/ca, p. 71-79: During the
excavations at the Asklepieion of Poseidonia two fragments of a clrinking-vessel were founcl with a
graffitto on them (4th/3rcl cent.), G. restores [r]aç 'A<ppo8[iraç] or [-]aç (i.e., the Doric encling of
the declicator's mane) 'A<ppo[8irq:]. Based on paralle1s from the Epidaurian sanctuary of Asklepios
in Epidauros (JG rv2 283) G, attributes to Aphrodite of Poseiclonia the cult epithet Ourania. (lM]
65) Y. GÜL, "Izmir Merkez, Agora orenyeri kazi, çevre düzeni ve temizlik çalismalari", in
lllüze 8, 1-11: G. reports the discovery of an Inscription naming a neokoros Sebaston (Smyrna),
[AC]
66) P.G. Guzzo, "Doni preziosi agli clei", in Campan/a ant/ca, p. 27-36: G. dlscusses brietly
small private dedieations macle of precious material and found at Poseidonia, Roccagloriosa and
Valle d'Ansanto. Five inscribed silver objects (6th cent.) found in Poseidonia were declieatecl to
Demeter and Kore (LSAG p. 260 nOs 3-4; SEG XXXII 1026-1027) and Hera (SEG XII 412). (l!vl)
67) ChI'. HABICHT, "Delphi und e1ie athenische Epigraphik", in Delphes, p. 149-156 [BE
2001, 233]: H. cliscusses numerous Attie Inscriptions ti'om Athens (JG 13 78; IG n2 109, 204, 652, 680,
844, 1126, 1132-1134; S)'II,3 613) and Delphi (FDelpbes 11.3, 1; nu, 511; nu, 2-54, 142; IlIA, 38-41; BE
1984, 214) that concern the relations between the city of Athens and the Delphie sanctuary. This
material shows that the same events were often documented both on inscriptions at Athens and
Epigraphie Bulletin 2000
273
Delphi. At least four Athenian masons inscribed Athenian documents in the sanctuary at Delphi.
[]M]
68) chr. HABleRT, "Neues aus Messene", ZPE 130 (2000), p. 121-126 [BE 2001, 214]: H.
presents a series of prosopographical notes on epigraphic finds from Messene [cf EEGR 1997, 368]:
The gymnasiarchos Damonikos, son of Mantikrates, known from dedications in the gymnasion
(SEG XLVI 416-417, lst cent.) is a descendant of Damonikos, son of Mantikrates, one of the two
Messenian theoroclokoi of the Koan theoroi who announced the Asklepieia of Kos in 242 B.C.
(RIGSBY, Asylia n° 15). The cliscovery of the bases of the statues of Herakles and Hermes in the
gymnasion with sculptor's signatures (SEG XLVI 421, lst cent.) confirms PAUSANIAS' description of
this area (IV 32, 1) and his reliability. H. points out that most of the agons mentionecl in the
honorary inscription for the athlete Sosias (SEG XLVI 422, 2ncl/1st cent.) are known; 1. 7-8 shoulcl
not be reacl as セiャepッZ」イエ。
SEIU IIuvunoÀÀÔlvEta Èv 'E<pÉcrco\ oiuuÀov, but 'HllEPO:Œ\U [onÀhJuv,
'AnoÀIÀÔlVEta Èv 'E<pÉcrCOI カッセ ゥ
("he won at the Hemerasia, Le. the festival for Artemis Hemera in
Lousoi, in the hoplite agon, at the Apolloneia of Ephesos in diaulos"). [The sa me restoration is
made independently by Ph. GAUTHIER (supra nO 62), who also observes that Sosias' victories are
listed in a chronological order: in 1. 2 the restoration [ûiuuÀ]ov, insteacl of [Œ'ro:ol]ov, should not be
exclucled; the inscription is earlier than the reign of Augustus, since the Lykaia cio not have the
clesignation Lykaia Kaisareia; the mention of the Herakleia of Pergamon suggests a clate arouncl
150-50 B.C. The Apollonia of Ephesos were hitherto unattestecl; this agon may be seen in the
context of the rivalry between Ephesos and the Great Klaria of Kolophon. The new text also shows
that the Alexandreia of the Ionian Koinon were held in Smyrna]. (TM]
69) K. HALLOF, Inseriptiones Graeeae Insularum l11aris Aegaei praeter Delum. Faseieulus
H. Inseriptiones Chii et Sami eum Corassiis Ieariaque. Pars I. Inseriptiones Sami Insulae,
Berlin, 2000 [BE 2001, 330]: After sb: clecacles (JG XII Suppl. appearecl in 1939) the corpus of the
Aegean islancls is enrichecl with this volume which comprises 536 inscriptions, competently editecl
by K. HALLOF. The first fascicule of JG XII 6 presents the Samian and Athenian decrees, letters, Iaws,
catalogues, boundary stones, honorary inscriptions, and altars founcl on Samos. The volume
contains severa 1 leges sacrae (168-171, 260), catalogues of neopoiai (185-198), bounclary stones of
sanctuaries (238-251, 266), inscribecl altars (496-536), numerous cleclications, ancl many other
important texts which provicle information, inter alia, for the history of the cult ancl the sanctuary
of Hera (e.g., 1, 137, 261), for the Hellenistic ruler cult (11,42, 56, 150), ancl for the agonistic festivals
of Samos (173-184). This volume will be presentecl in cletail in EEGR 2001. [AC]
70) R HAMILTON, Treasure Map. A Guide to the Delian Inventories, Ann Arbor, 2000 [BE
2002, 310]: H. studies in cletail the inventories of each of the Delian treasures (chronology, objects,
material, deposition of the dedications) [on the Delian inventories cf EEGR 1997, 21; 1998, 192, 213215, 232; 1999, 19l]. Accorcling to whether the treasures appear throughout the history of the Delian
inventories or not, H. distinguishes two groups of major ancl minor treasures. The major Delian
treasures are: 1) the 'temple of the Athenians' (renamecl to the 'temple of the seven statues' at the
end of the 4th cent.); 2) the 'temple of the Delians' (renamed at the encl of the 4th cent. to the
'Poros temple'); 3) the temple of Artemis; 4) the temple of Apollon; ancl 5) the Hieropoion, the
inventories of which are cliscussecl in Appendix 3. The minor treasures are: 1) the temple of Anios;
2) the Aphrodision; 3) the Artemision on the island; 4) the Asklepieion; 5) the Eileithyiaion; 6) the
temple of Agathe Tyche; 7) the Gymnasion; 8) the Heraion; 9) the Kynthion; 10) the Letoion; 11) the
prytaneion; 12) the Samothrakion; 13) the Sarapieion; ancl 14) the Thesmophorion. In a separa te
chapter (ch. 4) H. presents a chronological overview on the Athenian inventories of the Acropolis
treasures. In useful appendices H. discusses briefly problems of terminology (app. 1) ancl the nonprecious Delian treasures (app. 3), ancl presents a list of the phialai in the temple of Apollon
(app. 7). [For the eviclences for rings and engravecl gems contained in the temple inventories of
Athens ancl Delos see D. PLANTZOS, Hellenislie Engraved Gems, Oxforcl, 1999, p. 12-17; for objects
macle of glass in the Athenian ancl Delian inventories see M.-D. NENNA, Les verres (EAD 37),
Athens/Paris, 1999, p. 14-20], (TNI]
71) M.-Chr. HELLMANN, "Caractères de l'épigraphie architecturale de Delphes", in Delphes,
p. 167-177: H. briefly cliscusses the Delphic architectural epigraphy offering a useful catalogue of
architectural terms usecl in inscriptions from the sanctuary. She also points to the importance of
these inscriptions for the history of the naopoioi, the financing of sacrecl buildings ancl other
274
A. CHANIOTIS -
J.
MYLONOPOULOS
facilities in the sanctuaIY and for the practical organisation of the construction of these buildings.
fJM]
72) D. HENNIG, "StraBen und Stadtviertel in der griechischen Polis", Cbiron 30 (2000),
p. 585-615 [BE 2001, 20]: Streets in ancient Greek cities were named frequently after their starting
point, theil' end or after an important building along the street. An important inscription from
Erythrai (I.EIJ'tlJrai 151 + SEG XXÀ'VII 920, mid-4th cent.) refers to streets named after sanctuaries
of Apollon (1. 25), Herakles (1. 10 and 16), Artemis (1. 34), and an unknown Heros (1. 5-7). An
inscription from Thasos (SEG XLII 785, 470/60 B.C.) [EEGR 1992, 64] lists inter alia also streets
named after sanctuaries of Heraldes (1. 23f.) and the Charites (1. 2f.). Not on Il' streets but also
districts could be named after gods (e.g., SEG XÀ'XIX 1002, 4th/3rd cent., Kamarina: district of
Herakles). The names of twelve streets are hitherto known from Hellenistic Alexandreia; the
evidence from the papyri shows that nine of them were named after sanctuaries of Arsinoe II (e.g.,
Arsinoe Eleemon: P.Lond. 7, 1986 1. 13, 252 B.C.; Karpophoros: P.Tebt. 3, 879 1. 5f., 190 B.C.;
Eleusinia: SE 3,7239,1. 17f., 126/27 A.D.D. l!M]
73) A. HERMARY, "Les mystères d'Antibes", in Cultes pbocéens, p. 159-163 [BE 2001,571-5721:
H. points to the problems connected with the few epigraphic sources we have for the cuits of
Antipolis. A sherd which names Halia Nymphe is known only from a drawing (A.N. OIKONOMIDES,
"The First Archaic Greek Inscription Found in France and the Foundation of Antipolis (Antibes)",
AIlClf7lO, 1984, p. 57-61). The provenance of the 'pebble of Antibes' (JG XIV 2424) which attests the
cult of Aphroclite is not entirely certain. [AC]
74) A. HERlIlARY - H. TRÉZINY, "Les cultes massaliètes: documentation épigraphique et
onomastique", in Cultes pbocéens, p. 147-157 [BE 2001, 570]: Inscriptions ancl theophoric
names attest for Massalia the cuits of the following cleities: Aphroclite, Apollon, Apollon Pythios,
Artemis, Asklepios, Athena, Belenos, Demeter, Dionysos, Leukothea, the Materes [ç/ EEGR 1993/94,
230], Zeus Patroos, ancl possibly Hephaistos, Hermes, Heros, Poseiclon Asphaleios, the Dioskouroi,
and Themis.
75) P. HERRMANN, <J)lÂÙXÇ àya8ijç Â6yoç. 1nscbl'!lt fiil' einen Scbauspielel' in Sa/'deis,
Hypel'bol'eus 6 (2000), p. 400-406: Ed. pl'. of a funerary epigram for the comic actor Prokleianos
of Antioch (Sm'cleis, 2ncl cent. A.D.; German translation) [H. has correctecl his translation pel' ep. in
a small point: "der golclführencle FlufS wircl geziert clurch clein Grab", not "ziert clein Grab"]: "If
good friendship is still worth something, if the cleacl have some feeling (d' 'uç ËVW11V alae'l<J1ç
<pelfIÉV01Ç), then ha il to l'ou, Prokleianos, jewel of Antioch, pleasure to friencls, blossom of the
agons, crown of al! comic actors on earth. You lie, clearest friend, in Lydian earth; the gold-bringing
river is aclornecl by having l'our tomb as his neighbour, ancl l'ou have received the sweet present of
the /1'1 uses. This was \vritten (on the grave) by [----]". H. comments on the topos El nç ËVEa11v
alae'l<J1ç <pelflÉVOlÇ. [AC]
76) P. HERRMANN, "Eine berühmte Familie in Teos", in Studien ZUI' Religion und Kultul'
Kleinasiens und des âgiiiscben Bel'eicbes. Festscbl'!lt fiïl' Baki 6giin ZUIll 75. Gebul'tstag
(Asia Minol' Studien, 39), Bonn, 2000, p. 87-97 [BE 2002, 356]: Ecl. pl'. of five inscriptions from
Teos (1st cent. A.D.) concerning members of the same family. Ti. Clauclius Philistes (1-3), priest of
Dionysos (2), was given the honorary name "the new Athamas" (1 ancl 3) which associated him
with the mythical founder of the city. N°S 4 ancl 5 bore portrait-statues of Ti. Clauclius Kalombrotos
(4) ancl his son, Ti. Claudius Phesinos (5), ancl stoocl in the bouleuterion of Teos. Kalombrotos was
honorecl by his son, who servecl as high priest of the provincial emperor cult in Asia (ç/ 1GR IV
1571; 1.EplJesos 232-238). li/vI]
77) L.-M. L'HoMME-WÉRY, "Les héros de Salamine en Attique. Cultes, mythes et intégration
politique", in Héros et héroïnes, p. 333-349: Basecl on the literalY sources and two inscriptions
concerning the genos of the Salaminioi [Agora XL" L4a = SEG XXI 257; Agora À'lX L4b) L. studies
the presence of Salaminian heroes (Ajax, Eurysakes, Kychreus) in Attika and the political
importance of Salamis for the Athenians, which led to the adaptation of Salaminian cuits and
mythical traditions in Athens. [For the Salaminioi sec HEGR 1997, 223 and 366; 1999, 139; see also
illji'a nO 120]. l!M]
Epigrapbic Bulletin 2000
275
78) 0.\\1. HOOVER, "A Dedication to Aphrodite Epekoos for Demetrius l Soter and His
Family", ZPE 131 (2000), p. 106-110: Ecl. pl'. of a declicatory inscription (2ncl cent.) in a private
collection: "for the well-being of King Demetrius and Queen Laoclice ancl their children, Apollophanes the son of Apollophanes, the priest [declicatedJ the altar to Aphrodite Epekoos". The
Seleucicl king mentionecl in the inscription is iclentified by H. with Demetrius l Soter. Apollophanes, the priest who cledicated the altar, was apparently a priest of Aphroclite, the goclcless to
whom he cleclicatecl the altal'. H. suggests that Aphroclite Epekoos shoulcl be unclerstoocl as a native
cleity in Hellenic guise [but there is no conclusive eviclence for this assul11ption]. UM]
79) G.H.R. HORSLEY - S. MITCHELL, 77.Je Inscriptions of Central Pisidia, ineluding texts j/'om
Kremna, Ariassos, Keraia, Hyia, Panemoteicbos, tbe SanctuCII]' of Apollo of tbe
Perminollndeis, Sia, セO・Qゥ。」ッk
and tbe Doseme Bogazi (lGSK, 57), Bonn, 2000 [BE 2000,
620; 2001, 33]: This corpus presents 172 inscriptions frol11 Central Pisiclia, mainly from Kremna (182); ail new texts are marked with an asterisk. [(relllna: The most interesting text is a new clice
oracle [for dice oracles see EBGR 1998, 197; 1999, 213) written on the base of a statue of
Hermes/Mercurius (*5). A Latin inscription states that the statue was cleclicatecl by the wife ancl the
daughter of 1. Fabricius Longus; the Greek text is a five-throw astragalus verse oracle, the 56
responses of which are clrawn from a cOl11mon stock attestecl throughout southwest Asia Minol'.
The responses are placecl under the protection of a divinity or a personification (Adrasteia, Aetos,
Agathos Daimon, Agathos Kronos, Apollon, Apollon Delphikos, Aphroclite, Aphrodite Ourania,
Ares, Ares Thourios, Athena, Athena Areia, Asldepios, Blabe, Daimon, Daimon Megistos, Demeter,
Dioskoroi Keclemones, Elpis Agathe, Euphrosyne, Helios Phosphoros, Hephaistos, Herakles,
Hermes Kerclemporos, Hennes Soter, Hermes Tetragonos, the Horai, Isis Soteira, Kronos, Kronos
Teknophagos, Mes Phosphoros, Meter Theon, the Moirai, Moirai Adysopetai, Moirai Epiphaneis,
Nemesis, Nike, Nike Hilara, Poseiclon, Selene, Serapis, Tyche epi kala probibazousa, Tyche
Kedemon, Tyche Kybernosa, Tyche Soteira, Zeus, Zeus Ammon, Zeus Katachthonios, Zeus
Keraunios, Zeus Ktesios, Zeus Olympios, Zeus Soter, Zeus Xenios). The oracular responses provide
interesting eviclence for popular morality (e.g., II: "by avoicling hostility ancl ill-feeiling l'ou will
eventually reach the prizes"); some of the aclvise refers to the relation between mortals ancl gocls
(e.g., À'V: "do not devise awful thoughts or make prayers against the Daimones"; XXXI: "obel' the
gocls ancl be hopeful"; XIV: "it is not profitable for l'ou to force the gocls inopportunely"; XLV:
"since l'ou are a mortal cio not force the gocl". [This exhortation to mortals not to force their will
upon the gocls mal' be a condamnation of magical rituals (È1lŒvaYKol), which often aim at forcing a
gocl to act in a particular way; see F. GRAF, Gottesnabe und ScbadellzauiJer. Die 111agie ill der
griecbiscb-rollliscbell An/ike, J'vIunich, 1996, p. 198-201]. The honora l'y epigram for Chrysippos,
known as 'the Pure' (1lavaY11ç), reports that he hacl erectecl the temple of Artemis at his own
expenses, that he hacl livecl a pure life (<$ ッゥセ
カセ
1lavaY11ç), ancl that he had written ancl performecl
hymns for Artemis 02 = SEG XXÀ'VII 1175, c. A.D. 150). A priest ancl high priest of the city emperor
cult cledicated statues 03 セ SEG XLVII 1185). Statues of Athena, Hygeia, Asklepios, and Apollon (3942 セ EBGR 1987, 47) were cleclicatecl by the colony of Kremna (c. A.D. 250). A cleclication with the
representation of two horsemen flan king a stancling figure (Helios?) is acldressecl as a vow to the
Dioskouroi (61, 2ncl/3rd cent.). An interesting group of rock-cut inscriptions in a group of caves
09-82) are cleclications to Tyriose (or Tyriosa); the godcless is called Epekoos ("79), Kyria (*81) ancl
Thea (*82). One of these texts recorcls the construction of steps by Demokrates in fulfillment of a
vow; the text conclucles: "up l'ou go!" (aù aV(lSd È1lŒVOJ; *82) [for a similar declication see illji'a
n° 178]. For an interesting honorary inscription for a priest of Artemis Ephesia which refers to the
mysteries of the goclcless (31) see EBGR 1992, 31. There are four Latin cledications to emperors
(Clauclius: *1; Nerva: 2; Trajan: "3; Hadrian: 4; Sabina: 8; Antoninus Pius: 11; Juppiter Optimus
Maximus, Marcus Aurelius ancl Commodus: 12; an anonymous emperor: *13). "Te also note an
epitaph with a Christian (?) variant of the 'Eumeneian funerary imprecation formula' liçn 1lpàç 1àv
SEOV [,,/ il(/i'l:l n° 193J: "he shall give account at the everlasting juclgements of our master" (liçn 1lpàç
Tàç 10Û OE<J1l0TOU ilfliiiv à.EVŒOUÇ Kp1<JElÇ; "56, 3rcl/4th cent.).
[(erala: A man cledicated a libation place (arrovolt:HllPlOv); later, his son made ancl declicatecl the
marble claclcling upon the command of !vIes Keraiton (83, 2ncl/3rd cent.). Bucak: Apollonios
c1edicatecl a relief with the representation of the Twelve Gods to these sa me gocls upon clivine
89) [cf EBGR 1994/95, 286]. [(a rap illCl l': A cledication to a Thea Epekoos
commancl (Km' イ |t。ケセカ[
(92). PerlllillOI/S: Many declications to Apollon were founcl in the sanctuary of Apollon
276
A. CHANlOnS -]. MYLONOPOULOS
Perminoundeon (93-104h; nOs 104a-h are published for the first time); t\Vo of the dedications are
addressed to S020n (104a and 104g); in one of the texts Apollon is designated epekoos (96). The
dedications \Vere usually made in fulfillment of vO\VS (E1JX11, ZvセxjQe
93-97, 100-104). [N° 97 should be
read as MALI m.l 'IODÀ,IÇ 'AltoÀ,À,rovlltmp1K11v E1JX11V; "NN and lulius fulfilled the vo\v of their father to
Ilou], Panemoteicbos: The demos
Apollon"; cf i!{(ra nO 155, text n° 87: 0 ltPOl:EPOV 'imÉO'XEl:O セ pャョセ
honored a high priest of the municipal emperor cult and agonothetes (105). Ariassos: A dedication
is addressed to Severus Alexander C'l11); several emperors are called 8mi (*109: Lucius Verus; *112:
Septimius Severus; *113: Caracalla?). Diotimos, the greatest benefactor of Ariassos in the Severan
period, made a donation to his city, that is possibly linked \Vith his election to the office of the
high priest of the municipal emperor cult (117). A \Voman ordered the dedication of a phiale to
Zeus Megistos in her \Vill (119). Three inscriptions attest an agonistic festival C8ÉlllÇ) funded with
monel' bequeathed by Hoplon (122-123, *124; early 3rd cent. A.D,); four other agonistic inscriptions
refer to tbelll ides and give the names of the agonothetai (*125-128). A demiourgos founded a
temple of Herakles (vaàv 8mû 'HpaKÀ,Éouç) with the \Vhole outlay and the cult statue (&yaÀ,lla; *129).
Kocaaliler: The most interesting text is a new alphabetical oracle found in the necropolis (*159).
The text is very similar to the alphabetical oracle of Kibyra (BBGR 1997, 90). A building and a statue
\Vere dedicated to Antoninus Pius (*148, 149). Aurelia Polyer[--] Artemisia served as perpetuai
agonothetis of the pentaeteric agon Artemisios [named after her] (157-158, early 3rd cent. A.D.).
[AC]
80) B. IPLIKÇIOGLOU - G. ÇELGIN - V. ÇELGIN, "Ter11lessos ve Ege11lenlik alani epigrafiktarihi cografi yüzey arastir11lalari 0992-1996 çalis11lalari)", ASTXV, l, p. 371-381: The authors
present an honorific decree for Perikles (Tennessos). His benefactions included the donation of
60,300 denarii for the celebration of festivals (dç Myov 8Eropiaç) and the donation of land for the
celebration of eneateric agons. [AC]
81) A.H. JACKSON, "Argos' Victory over Corinth", ZPE 132 (2000), p. 295-311 [BE 2001, 82]: A
number of Korinthian \Veapons (shields, helmets, a shin-guard) dedicated by Argos as war booty to
Zeus in Olympia after a VictOlY over Korinth some time between c. 530 and the mid 490s. Ali the
dedications bear the same inscription (e.g., SEG XI 1203 1. 2-5; XV 247; 247b; XXIV 310a-d). The
interesting expression UVÉ8EV ... "iilv KOP1V808EV, is translated by J. as "they dedicated Cthese anns)
from the men of Korinth". The dedicated objects were apparently not inscribed by one man; J.
suggests that at least eight or nine scribes \Vere involved. (lM]
82) H. JACOBSON, "AaKt in Greek Ivlagical Texts", CE 75 (2000), p. 341-342: Some of the Greek
magical texts contain the magica1 word À,aKl, whose significance still remains unclear. J. notes that
modern magical texts of Near Eastern or North African origin frequently make use of the acronym
form of a biblical verse (Genesis 49, 18: "1 await l'our salvation, 0 Lord"). This form is in Greek
AaKt. J. suggests that this fonn could have been in use already in Late Antiquity. UM]
83) A JACQUEMIN, Guerre et religIon dans le monde grec (490-322 au. ].-C,J, Paris, 2000:
Based on the literary sources, the archaeological material and the epigraphic evidence, J. studies
the role of religion in Greek warfare in the 5th and 4th cent. The most important deities
"specialized" in \Var were Ares, Enyalios, Enyo and personifications, such as phobos and Deimos.
Although some deities, such as Athena, Hera, Demeter, Aphrodite, Artemis, or Apollon, \Vere not
explicitly regarded as divinities of \Var, they could be represented in wea pons and assume a
protective role in war. Nike, Ekecheiria, Eirene and Homonoia personified aspects closely
connected with warfare. J. discusses the rituals before, during and after a militalY expedition, but
also the festivals which were celebrated in commemoration of victory. \Vhile the "performance" of
war \Vas a matter of the soldiers, the "performance" of the numerous rituals that accompanied
military actions was in the hands of priests, sacrificial personnel, herolds, seers, etc. In a separate
chapter (ch. 5) J. discusses the important issue of the "economics" of war and the advantages that
sanctuaries had after the completion of military actions; the relevant evidence is mainly provided
by inscriptions. [See also our next lemma], UM]
84) A. JACQUEMIN, "Guerres et offrandes clans les sanctuaires", in Guerres et sociétés dans
les mondes grecs à l'époque classique. Colloque de la Sopbau, Dijon, 26, 27, et 28 mars
1999 (Pallas, 51), Toulouse, 1999, p. 141-157 [BE 2000,369: SEG XLIX 2509]: J. adduces the
epigraphical evidence in her survey of dedications made after a war and discusses the categories of
Epigrapbic Bu/ietin 2000
277
dedicants, the dedication of weapons, statues and buildings, the dedications in Panhellenie
sanctuaries and in sanctuaries of local patron deities, and the relevant tenl1S (àKpo8ÎVlOV, OEKà'tll,
À<XljlUPOV, crK\l)"a). [AC]
85) A. ]ACQUEMIN, Qlfrandes 1I1Onumentales à Delpbes, Paris, 1999 [BE 2001, 228; SEC XLIX
5461: J. presents an exhaustive study of the monumental dedications in Delphi making ample use
of the relevant epigraphie evidence in the discussion, inter alia, of the origin of the dedicants
(p. 37-79), the reasons for the dedication (p. 81-101) and the relevant vocabulary (àKpo8Îv\ov,
¢Qエ。ークセL
OEKeX'tll, o&pov, Ka)"),,tcr'tElOV, flvcq.la, flvaflElov, 」イ ッGエセー|。L
GエeIB 」イGエセー ッZL
ク。ーエ」イG セーャov[
p. 89-92), the
conditions of dedieation (authorisation, location, expenses; p. 101-107), the monumental offerings
(buildings, bases, columns, pillars, herms, altars, fountains; p. 111-155), the types, material, and form
of other dedieations (p. 157-169), the relation of the ieonography of the dedieations to the myths,
the history, and the rituals of the sanctuary (p. 169-184) and to the dedicants (allusions to local
cuIts, historical events, diplomatie relations, benefactions, vietories in wars or in contests, family
relations, and social status; p. 184-213), the secondary use of dedications (p. 215-241), the
importance of dedieations for the image of the sanctmuy (p. 245-297), and the reingraving of the
dedieatory inscription by the dedieant or by another person (p. 216-227). A list of 681 dedications,
many of them inscribed, completes the book (p. 307-372; bibliographical references; date; no text).
[AC]
86) A. ]ACQUEMIN, '''Hiéron', un passage entre 'iclion' et 'démosion''', Ktema 23
(1998) [1999], p. 221-228: J. points to the complexity of the distinction between lOlOV, 01lflocrlOV and
tEpOV in the epigraphie record. [AC]
87) A. ]ACQUEMIN - M.-J. MORAND, "Inscriptions de Kadyanda", Ktema 24 (1999), p. 283-288
[BE 2001, 423]: Ed. pro of four inscriptions from Kadyanda in Lykia. A priest of Isis and Sarapis is
honored for his benefactions (29; lst cent. B.C.!A.D.); he was a member of the tribe Helias, named
after Helios. A very fragmentary lex sacra regulates sacrifiees and banquets (E1JroxÎa) in several
sanctuaries of the city (31, 1st cent. A.D.), including the sanctuary of Leto, the Epo[---], and the Dai[--]. One recognizes references to Artemis, Demeter, Helios, Isis and Serapis, the Nymphs, and the
priest of Dionysos. [AC]
88) M.H. ]AMESON, "An Altar for Herakles", in P. FLENSTED-]ENSEN - T.H. NIELSEN LRuBINSTEIN (eds), Polis and Politics. Studies in Ancient Creek History presented to
Mogens Herman Hansen on bis Sixtietb Birtbday, August 20, 2000, Copenhagen, 2000,
p. 217-227 [BE 2001, 174]: J. republishes an altar found in the Athenian Agora (B.D. J'vleritt, "Greek
Inscriptions", Hesperia 7, 1938, p. 92f. n° 12; 4th cent.). According to his restoration, the altar was
dedicated by Timotheos to Herakles; the dedicant inscribed the names of the genos that had the
right to partieipate in the cult ("Sanctuary of Herakles belonging to the following Praxiergidai and
--- those who share in the shrine"). [AC]
89) S.I. ]OHNSTON, "Le sacrifice clans les papyrus magiques grecs", in A. MOREAU - J.-C
TURPIN (ecls), La magie. Actes du co/ioque intel'l1ational de Montpelliel; 25-27 mars 1999,
Montpellier, 2000, II, p. 19-36: J. studies the role of sacrifice in magical rituals and discusses the
sacrifices described in the magical papyrus PGM IV 26-51, 2891-2942 and 1390-1495. According to J.,
sacrifices in magical rituals were not intentional reversions of "normal" ritual patterns; magicians
did not ignore or corrupt traditional rituals, but rather used their knowledge of the sacred in order
to extend the existing rituals without disregarding their underlying ideologies [cf the English
version of this article: S. I. JOHNSTON, "Sacrifice in the Greek Magieal Papyri", in P. MIRECKI - M.
MEYER (eds), Magic and Ritual in the Ancient Wortd (Religions in the Graeco-Roman World, 141),
Leiden, 2002, p. 344-358]. (lM]
90) c.P. JONES, "Diocloros Pasparos Revisitecl", Cbiron 30 (2000), p. 1-14 [BE 2001, 365; 2002,
351]: J. rejects D. MUSTI'S arguments concerning the periodicity of the Nikephoria of Pergamon,
and endorses his own view that this was a pentaeterie festival [cf EBGR 1999, 32 and 1691 and that
the activities of Diodoros Papasparos, should be dated to the period of the iVlithridatic wars. J.
tentatively suggests identifying the È1t\VÎKto: festival mentioned in one of the honoral'y decree for
Diodoros Pasparos with a festival celebrated by Lucullus in 70 B.C. (H. HEPDING, "Die Arbeiten zu
Pergamon 1908-1909: Die Inschriften", MDAI(A) 35 [1910], 410 1. 21f.: Ëv 'tE ['tOlÇ {mo A\K\VÎOU AEUKO)"),,OU
278
A. CHANIOTIS -
J.
MYLONOPOULOS
a.xSElcrlv Èljl' IEpÉCOÇ ---10U 11pm]ovlKou ÈrrlVlKÎOlÇ, instead of Ëv 1E [101ç ÈvvEUKKcnElKomolç NlKllljlOpÎOlç
wu cr1EljlaV\10U a.yiiJvoç wlç KaT 'Ap1cr1]ovlKou ÈmvlKiotç). [AC)
91) C. JONES, "InterruptedFunerals", PAPhS 143 (1999), p. 588-600: Based on three inscriptions
from the Imperial perioe! (P. HERRMANN, "Zwei Inschriften aus Kaunos une! Baba Dag", OpAtb 10
[1971], p. 36-39 From Kaunos: IX/lidos 71; SEG XLV 1502 from Aphroe!isias) [cf EBGR 1993/94, 195] J.
discusses the pattern of protest ane! diversion in cases of funerals interrupted upon popular
demane!, so that the deceased person would receive a public funeral or other honors. In some
cases one may recognize behind such disturbances the anger of citizens at the loss of a generous
public figure or a conscious attempt of the people to extract a larger munificentia from the upper
class on the occasion of a funeral. In the inscription from Knidos concerning the funeral of an
unknown womanJ. reads in 1. 11-13: SlY.JnElv a[t'nàv Èv 11ft n6À]El Kal イeセッ。」イGエ{ッ
unÈp 1a]t'naç (" ...to be
buried in the city and shouted on her behalf..."). (TM]
92) D. JORDAN, "Cloud-drivers and Damage from Hail", ZPE 133 (2000), p.147-148: J.
suggests a new reading of a Christian prayer from Noto in Sicily (SEG XLIV 775, 5th or 6th cent.)
[see supra nO 19J. On B 9-12 J. reads oplKiÇo 10Ç VEljl[EÀ,]llÀa1aç Kal1à 10U 8(EO)U' /lI xaÀaÇoKoulrrlcrnE (cr}
10V a.vrrEÀ&va ("1 adjure the cloud-drivers in the name of God: do not damage the vineyare! with
hail"). (TM]
93) D. JORDAN, "Ephesia Grammata at Himera", ZPE 130 (2000), p. 104-107: J. discusses five
from Himera (M.T. MANNI PIRAINO, "Le iscrizioni", in N. ALLEGRO et al.,
fragments of an イ アIッセ
Himera, II. Campague di scauo 1966-1973, Rome, 1976, p. 697-698, 5th cent.). The dialect of the
inscription is \'(Test Greek. The text begins with 'Ephesia grammata' (cf HESych., s.u., acrKl Ka1acrKl
ÀlÇ, 1E1paç, Oa/lVa/lEVEUç aacrla). This tablet is their first epigraphical attestation. Accore!ing to J. the
イ アjッセ
from Himera copies, with errors and omissions, a much older archetype. (TM]
94) D. JORDAN, "New Greek Curse Tablets (1985-2000)", GRES 41 (2000), p. 5-46 [BE 2002,
73]: J. presents a catalogue of 122 curse tablets published between 1985 and 2000 and found in
Attika (Athens), Boiotia (Oropos), the Peloponnese (Korinth, Isthmia, Kleonai, Nemea), Macedonia
(Akanthos, Arethousa, Pella, Pydna), the Aegean Islands (Kos, Lesbos, Rhodes), Pannonia (Savaria),
Sicily (Aki'agas, Kamarina, Lilybaion, Selinous), Italy (Lokroi Epizephyrioi, Rhegion, Rome), Gaul
(Olbia), Spain, Tunisia (Carthago), Egypt, Palestine-Syria (Antioch, Apameia, Bet Guvrin, Caesarea
Maritima), Cyprus (Amathous), and the Black Sea (Olbia). (TM]
95) D. JORDAN, "Three Texts from Lokroi Epizephyrioi", ZPE 130 (2000), p. 95-103: J.
discusses three texts published by F. COSTABILE [EBGR 1999, 41 nOs 1-3) and suggests a few new
reae!ings: 1) In an one-line text from Centocamere (6th cent.) J. reae!s Èv 。セ¬ IオHGャ
and interprets the
leae! inscription not as a defixio, but as a label of some kind. 2) At least five of seven fragments of
two tablets from Centocamere (4th cent.) belong according to J. to a protective poem Hイ アjッセ[
fr. a-c,
fane! g). 3) \Vith regards to a judicialY curse ta blet from Parapezza (4th/early 3rd cent.) J. presents
an entirely different text from the one read by COSTABILE: 8E<l"11aç, Ka[ÀÀl]KpânlÇ, fVaSlÇ 101 aÀÀol
a.v1av1aS[É]v1EÇ 1 Kal El' nç a.VW.[V1]a[l] カᅫャセ。
("Thestias, Kallikrates, Gnathis, the others opposee! in
court, and anyone who opposes us in court"). (TM]
96) D. JORDAN, wZoャNヲケセpGB
LBsセkャエG ーk
Eulimelle 1 (2000), p. 127-131: 1) J. reedits PGM セ G v
2426 ane! 31-40 with new readings. For 1. 24-26 J. presents the following text: Kal Èç,oplKiÇco Lᅦ。ャセu
lva 061E
XâplV Kal V1Kl1V Kal Oûva/ltv Kal rrvEul/la ArOY OtâOl1/1a 1& ljlopoun 10 xapn1l<l"11V 10U(W) ("and 1 conjure
you in order to give favor and カゥ」エッイケBセョ、G
s'tr'ength and intellect (?) ... wreath to the one who bears
this amulet" [perhaps the papyrus itself used as an amulet]). 1. 31-40 are restored by J. as follows:
rrâ(v)m 1à rr'v' Eul/lma Tfiç ッeイ」iQエセイ」ッk
(Kal?) EùKpalcrlaç ÈmKaÀoulllcn KalnapaKaÀ& 1Ka.1 Èç,opKiÇco 1u/laç,
lva /lou eQBャ\uッセ。イオ
K(al) 。Nイ ー。セ¬キオ
x¬ャ{ー セ
061]E 1& ljlopoun 10 1[x]apnl<l"11V uoャセ
wuw ("ail the spirits
of good order and ;l1ildness, 1 invoke and request' and 」セョェオイ・
you Gエセ
obe'y' セ[I
ane! continually
give favor to the one bearing this amulet"). 2) ln PGM 0 1 J. reae!s in 1. 4-5 ane! 10 ÀaÀficrEv (=
ÀaÀficrcn (v)) insteae! of ÀaÀ1lcrEv (= 。 セ」イeエカIN
3) Many of the e!efixiones foune! in Rome (AUDOLLENT,
DT 155-170, 4th-5th cent.) bear e!ifferent forms of the same phrase, whose meaning was not so clear:
A6(yoç)' U/llç OÉE <lJpuyta OÉE / NU/lljlEE EiocoVEU VEUEV/KCOpCO KaTotKcocrE. J. supposes that the phrase was
originally an invocation falsely copied from a magical hane!book: U/lEÎÇ oÉ, ÈljluOpta.OEç VU/lljlo:t,
a.ïO<Ôvto:t, ËyxcoPOt KaTotKOuacn ("1 invoke you, deadly Nympai Ephydriades who live here"). (TM]
Epigrapbic Bul1etin 2000
279
97) D. JORDAN - R. KOTANSKY, "Magisches. 338. A Solomonic Exorcism. 339. A Spell for
Aching Feet", in M. GRONEWALD - K MARESCH - C. RaMER et al., Kalner Papyri (P.Kaln.).
Band 8, Opladen, 1997, 53-81: 1) Ed. pl'. of a silver phylactery from Egypt (338, 3rd/4th cent.
A.D.). A sketch can be identified with the 'seal of Salomon' (a snake eating its tail surrounding the
tetragrammaton written in letters that aproximate Palaeo-Hebrew). The text was probably copied
from a model, the composer of which drew on Jewish traditions: "1 adjure evelY spirit and evil by
the great God most high (ÈcrKopKiÇm ltaV ltVElllla. ltovT\pàv Ka.! KaKàv Km&. 'Wu /lEyatI.O\l injflcr'Wl) 8EOU)
who created heaven and earth and the seas and ail things in them, to come out of Allous, whom
Annis bore, the holder of the seal of Solomon, on the present day, in the very hour - Now! Now!
Immediately! Immediately ! 1 adjure you, spirit containing poison not easy to bear (magieal words:
Iam 2:T\8 I/laa/l <PpEE <P1/laKEpaUlavll]p BPI/l/lECJOV KIO/l/la ITaVla/l1 Bapljlapalcas OÇO/lo). Why are you
troubling Allous, who has done you no wrong (/lT\oÉv crol aOIKov _Iカ。イ」 セioエャ
In the middle of the
Seal of Solomon, the demons (Èv (/l)Émp 1&. Oal/lovla)" (338) [we remark upon the unusual reference
to the woman's innocence; for this type of discourse in magieal texts cf EECR 1997, 296 = SEC
XLVII 510: O:SHln Oùv O:OIKOÛ/lEVOÇ Ka! OÙK O:OIKWV ltp01EpOÇ, }セ{」ieQエャ
YEvÉcr8a(l) lX KmaYP&ljlm Ka! lX
ltapml8E/lal V/llv). 2) Ed. pl'. of a silver phylactery from Egypt that aimed at protecting a man from
pain of the foot <339, 3rd/4th cent.); the man invokes Iao, "master of gods and demons" (avaS 8EWV
Ka! [Oal/lov?]mv). [AC]
98) V. KALPAKOVSKA, "Styberra in the Roman Period", ZAnf 49 (1999), p. 155-171: Brief
discussion of the civic emperor cult at St)'berra (p. 158). [ACI
99) 1. KARAMUT, "Syedra 1997 kurtarma kazisi ve temizlik çalismalari", in IX. J11iize
Kurtarma Kazilaro Semineri, 27-29 Nisan 1998, Antalya, Ankara, 1999, p. 141-150 [BE
2000, 6341: K. gives the translation of four inscriptions fml11d at Syedra (Pamphylia), including two
agonistic inscriptions that commemora te victories in boxing (age class of boys) and in the
pankration. [AC]
100) G.G. KAVVADIAS, "'0 GllcrÉaç Kat à Mapa8cüvloç Taûpoç. イ 。ー ャ pセ」イeiᅦ
crÊ Ëva vÉo UTtIKO
Èpu8po/loPCPo KlOvrmo 。ーセQ k
ano 10 "Apyoç", in J.H. OAKLEY - W.D.E. COULSON - O. PALAGIA
(eds), Atbenian Potiers and PainteJ;ç, Oxford, 1997, p. 309-318: A deposit with pottery was
excavated in Argos in 1992. Among the fincls was an almost complete Attic black-glazed skyphos
with a dedicatory inscription incised on the bottom: 10 hÉpooç È/ll ("1 belong to the hero"). The
inscription is l'witten in the Argive alphabet and dates to the mid-5th cent. (TM]
101) F. KAYSER, "La gladiature en Égypte", REA 102 (2000), p.459-478: Based on
archaeologieal material (terracotta objects), papyri (pCM IV 1390; P.R)'!. 1 15; P.Pior. II 278; P.Lips.
57) and epigraphic evidence, K. studies the status of gladiatorial combats in Roman Egypt. K. shows
that gladiatorial contests were indeed successful in Egypt. In Alexanclria su ch games were
combined with festivals of a Greek tradition. Gravestones fml11d outside Egypt demonstrate the
popularity of Egyptian gladiators in other parts of the Roman Empire (CIL V 3465; VI 10194, 10197;
XII 3329; ICUR II 939; I.Epbesos IV 1177). (TM]
102) I. KERTÉSZ, ""Pleres de oHms hapas stephanon"", REA 102 (2000), p. 459-478: K.
cliscusses the honorai')' epigram for Nikomachos from Miletos who won the wrestling competitions
at a festival in honour of Herakles and at Nemea, while his father, Babon, won an unknown
competition at the Soteria in Delphi (J. EBERT, Criecbiscbe Epigramme aI(l Sieger (III g)'lIlJIiscbell
IIlId bippiscbell Agollell, Berlin, 1972, nO 74). The organizers of the festival in honour of Herakles
are called Telephidai. This term refers undoubtedly to the Pergamenians. K. proposes a date in c.
170-150. In this periml the mythologieal ancestry of the Pergamenians from Telephos seems to have
playecl an important part in Pergamene propaganda, as shown by the contemporary Telephos
fj'ieze of the altar of Zeus. (TlvI]
103) M. KUNGHARDT, "Prayer Formularies for Public Recitation. Their Use and Function in
Ancient Religion", Numen 46 (1999), p. 1-52: K. cliscusses the phenomenon of fixed prayer
fonnularies which were recited in public by a person or a crowd. Such formularies were compilee!
in written form, and there is a number of references for the use of prayer books in Oriental
religions and in mystery cuits (e.g. in the mysteries in Andania: Lsec 65). In Greek religion, hymns,
prayers, and paeans were frequently inscribed in stone from the Hellenistie period ol1\vare!s (e.g. lC
280
A. CHANIOTIS N}セ
MYLONOPOULos
Il2 4473, 4510; lG IV 12 128-134; Syll.3 270; l.Cret. m,i 2). One of the most famous is the Erythraean
paean for Apollon and Asklepios (I.EIJ!tbrai 205, 1. 56-73) [see now W.D. FURLEY - J.M. BREMER,
Greek HYIIIIlS, Tübingen, 2001, vol. 1, p. 211-214; vol. II, p. 161-163). According to K. the reason for
the omnipresent use of formularies was that the prescribed wording and the correct recitation
guaranteed the appropriateness and the efficacy of prayers; othe1wise they were ineffective, or even
dangerous. The correct form of a prayer \Vas considered relatively rare as having been handed
down by the gods. Such a divine revelation is expressed in an oracle found at Didyma (J.DidYllla
504). More often the divine origins were guaranteed by the concept of the poet's inspiration. Great
importance was attributed to the requirement not to publish prayer formula ries and to keep them
secret. Ir is interesting that the religious awe was primarily related to the name of the gods. Such
secret knowledge had a potentially dangerous power and was used most frequently in magic
rituals (e.g. PGM II 126-128; PGkl m 158-159; PGM V 108-118). (TM]
104) D. KNOEPFLER, "Poseidon à Mendè : un culte érétrien?", in Myrtos, p. 335-349: The
worship of Pose ici on is weil attested in Euboia, but it seems absent in Eretria. K. corrects this
impression by pointing out that in addition to the month Posideon, the existence of which can be
postulated for Eretria and Challds [EEGR 1989, 57], a second Eretrian month derives its name from
the cult if Poseiclon: Hippion (from Poseidon Hippios); the personal names Petraios and Petraion
are possibly related to Poseidon Petraios; also Poseidon's son Orion was worshipped in Eretria.
Three inscriptions (two of them published for the first time) offer more evidence for Poseiclon's
presence in the pantheon of Eretria: 1) the boundary stone of the sanctuary of Naustolos (JG XII 9,
256), probably a maritime hero; 2) a Hellenistic inscription (on an altar?) that names Amphitrite,
who probably shared a sanctuary with Poseidon; and 3) an epitaph erected by a cult association
which held its celebrations on the eighth day of each month ('l:à K01Vàv 'l:WV 6YOOÏ(HWV), Le. probably
on Poseidon's sacred day (birthclay). Although this evidence shows that Poseidon played an
important part in the cuits of Eretria, it does not prove that his cult was introduced to Mende
(Chalkidike) from Eretria [for the Poseidion in Mende see EEGR 1992, 236; 1993/94, 261-262;
1994/95, 367; 1996, 271-272). [AC]
105) Ch. KRITZAS, "La dédicace argienne attribuée à \Vriknidas", in 1. DUBOIS - E. MASSON
(eds), Pbilokypros. Mélanges de pbilologie et d'antiquités grecques et procbe-orientales
dédiés à la mémoire d'Olivier lvlasson (Minos Suppl. 16), Salamanca, 2000, p. 191-195 [BE
2001, 201J: A bronze ring covered by a sheet of gold, originally from the Argive Heraion (now in
the J. Paul Getty Museum), bears a metrical inscription (SEG XXXVI 341 セ CEG 813, c. 550?). K.
suggests a new reading: ba FP1KviOa Il' àVÉ8ËKE 810\ ÀEu,?6ÀÉVOl HÉpm (not baFP1Kvioaç or ba.
FP1Kvioaç), Le. "the daughter of Rhiknidas dedicated me to the white-armed Hera". K. provides
several parallels of Archaic dedications in which the name of the dedicant was omitted and
replaced by a patronymic. [AC]
106) Ch. KRITZAS, "NÉa Entypaqm:à O"l:OlXE'ia Ylà GャZセカ
E'l:UlloÀoyia 'l:OÛ Aaa8iou", in IlerrpaypÉva
H' Llle8voûç Kprl'roÀoyuwû I:vve8plov, Herakleion, 2000, A2, p. 81-97: Ed. pl'. of a building
inscription found in the sanctuary of Hermes Kedrites and Aphrodite in Simi Viannou (Crete).
Two texts written in the 2nd cent. record repairs (àvÉaa1;av) in a building (the temple?) carried out
by the magistrates of a city which is not named, certainly Lyttos. The second text names the tribe of
the Lasynthioi, thus showing that the ancient name of Lasithi was Lasynthos, allo\Ving the
restoration of the same tribal name in l. Cret. 1, À'"iii 13 (not ['Y]a(K)uv8imv), and eliminating the
tribe of the Hyakinthioi (allegedly connected with the festival of Hyakinthia). [AC)
107) 1. LAD]IMI SE BAÏ, "Un texte votif en l'honneur de Commode sur une inscription
inédite provenant de Mididi (Hr Milid-Tunisie)", in AjI'ica Romana 13, p. 1543-1550: Ed. pl'.
of a Latin dedication made by a priest (sacerdos) and his wife for the \Vell-being of emperor
Commodus. The dedication was made in fulfillment of a vow (lixor slia boc IIIl1ll{lIsl fieri lIlla
s{elclllII uouerat id (Vol/1l1sios MaxillliallllS uotll(lII) (soUuit; Mididi, Tunesia). [AC]
108) A. LA]TAR, Die Inscbri}ten von ByzclIltion. Teill. Die Inscbriften (IGSK, 58), Bonn, 2000
[BE 2001, 308]: This corpus contains 387 inscriptions of Byzantion and its European territory from
the foundation of the city to the foundation of Constanstinople (no new texts) as weil as 66
inscriptions from Selymbria; nOs 323-387 are of unknown provenance, but they mal' be attributed
to Byzantion. Dedicatiolls: Two declicatory epigrams are known from litenuy sources (7: Poseidon;
EpigmjJbic Bulletin 2000
281
8: statues of the founder Byzas and his wife Phidaleia). A winner at the torch-race of the boys
HFカャQセッャI
during the festival of the Bosporia dedicated his prize to Hermes and Herakles (11). Two
Hermaic stelae are dedicated to the Theoi Apotropaioi and Alexikakoi (12) and to Agathos
Daimon, Agathe Tyche, to the personifications of weather conditions (Kalos Kairos, Ombroi,
AnemoD, and to the personifications of the four seasons (Ear, Theros, JV1etoporon, Cheimon; 13,
2nd/3rd cent.). The preoccupation with favorable weather is also evident in the dedication made
by a man and his relatives to Zeus Aithrios for his fellow villagers (KmIHX1mç); the names of the
village priest and the villagers (in the dative) are written on a stele (1eÀaIHôv; 19, Ist cent.). A similar
context mal' be assumed for the dedications of men and entire villages to Zeus Enaulios (20, urcÈp
1&V Spef.\f.\(X1mv), Zeus Komatikos (21, Èrca.yeIÀuf.\evoç; 22; on behalf of a benefactor). [L. ROBERT,
Hellenica X, Paris, 1955, p. 36f., interpreted Zeus Enaulios as a patron of the countryside, the
household and the livestock; L. suggests associating him with Zeus Herkeios, as a patron of the
household. Zeus Enaulios is, however, more probably a patron of the breeding of livestock (cf
urcÈp 1&V 8pef.\f.\U1mv); in context of the pastoral economy and the seasonal movement of livestock
aÙÀÎ] designates the (fenced) area where livestock was kept; cf the ten11S ËrcauÀoç, crûvauÀoç,
aùÀocr1a1e'lv et sim.: ].E. SKYDSGAARD, "Transhumance in Ancient Greece", in C.R. W'HlTTAKER (ecl.),
Pastoral Economies in Classical Antiqllity, Cambridge, 1988, p. 74f.; A. CHANIOTlS, "Milking the
JV10untains: Economic Activities on the Cretan Uplands in the Classical and Hellenistic Period", in
id. (ecl.), From Minoan Farmers ta Roman Traders. Sideligbts on tbe Economy of Crete, Stuttgart,
1999, p. 198 with note 25]. A fragmentary dedication to Zeus Komatikos records the repeated
promise of a man to donate oxen to Zeus, Le., for a sacrifice (23: 10 L1J110 Kmf.\11HK0 {v} rcOÀÀUKIÇ
1aupouç urcocrxof.\Évou); later, another man [a relative, an heir?] made a thanksgiving dedication in
fulfillment of a vow on behalf of the village (eùçuf.\EVOÇ... eùxaptcr1Î]plOV ÈvÉ811Ka). A dedication (in
Latin) was made to Fortuna al'ter the victory of Claudius II over the Goths (15, A.D. 269; ob devictos
Gotbos). Artemidoros, who organised a navigillm Isidis (vauapxÎ]craç 1& MeyuÀa I1À[Ol]aq>ÉGla), made
a dedication to Isis and Sarapis (324, Ist cent. A.D., Byzantion?). Other dedications are addressed to
Artemis (not named, but represented in relief; 41, eùxaplcr1{lPIOV), Heros Stomianos (25-29; 25: eùXÎ]v;
28: U1tÈp 10Û Utoû ... eùXÎ]v), Isis (16, Imperial period), Meter (18, eÙX{lv), Meter Theon Mamouzene (17;
Ka1& カセク・
Eùxaplcr1Î]pta), and Theos (or Zeus) Hypsistos (24). Festivals: Only the festivals of
Bosporia (11) and Dionysia (2) are attested. Sanctllaries: The sanctualY of Apollon was the place
where public documents were inscribed (1, Hellenistic). Emperor clllt: The municipal emperor cult
is attested through a dedication to a Caesar Augustus (14) and through the office of the archiereus
(32, 34, 36). Cliit associations: The cult association of the mystai L1IOVûcrou KuÀÀwvoç is known
through six honorific inscriptions for its benefactors (30-35, Ist-2nd cent.), who had heId the offices
of the priest (31, for 2 years), the gymnasiarchos (30, 32, 33, 35) [of the association or of the city?],
the agonothetes (32, 35), and the euthynos (32) of the association; in one case the association
honored a couple that had served as high priest and priestess of the municipal emperor cult (34).
The interpretation of Dionysos' epiklesis (Kallonos) is not certain; R. MERKELBACH has associated
this name with beauty (Ka.Àov), but according to K. TAsçLIKLIOGLU it derives from the mlltatio
Call1lm (between Selmybria and Athyra). [The name of the god is only attested in the genitive; L.
reconstructs the nominative as L1lovucroç K6:ÀÀmv; the correct form probably is L1lovucroç KUÀÀmvoç.
Kallon is either a place name or more probably the name of the founder of the cult (or the cult
association); cf the theonyms Zeùç BapaOu1em, M11Ç 'AP1Ef.tiOropou et sim.; see F. GSCHNITZER, "Eine
persische Kultstiftung und die 'Sippengéitter' Vorderasiens", in W. MEiD - H. TRENKWALDER (eds),
lm Bannkreis des Alten Orients. Studien zlir Spracb- IInd KlIltllrgescbicbte des Alten Orients... Karl
Oberbllber zlim 70. Gebllrtstag gewidmet, Innsbruck, 1986, p. 45-54]. Another association (Swcr'l1aJ)
was dedicated to the cult of Dionysos Parabolos (37, early 2nd cent. A.D.); its officiais included a
priest, a treasurer, a president (prostates), and a secretaI')'; the association's benefactor appears
among the officiais (È1tt tepÉoç... Kat eùEpyÉ10U...). This association is probably identical with the
association of the Dionysobolitai (38). L. interprets the word セッ
which appears in the epithet
Parabolos and in the name Dionysobolitai as "fisherman's net/catch of fish" and interprets the god
as a patron of fishermen. [I tentatively suggest two other possibilies. 1) ョ。ーオセッ
means inter alia
"deceitful", which is a property attributed to Dionysos (e.g. Dionysos Erikryptos Pseudanor in
Macedonia: EBGR 1993/94, 110; 1.Beroia 53-57. 2) The epithet Parabolos can be interpreted as
implying that the sanctuaty of Dionysos was near a セッ
(rcap& LIカッセ
perhaps not a fishing place,
but a gate (cf HESych., s.V. Gッ セ
8upa); cf the epithets Prothyraia for Artemis and Propylaios for
Herakles and Hermes), Another dedication was made by an association of mystai on behalf of the
priests in fulfillment of a vow (39, Imperial periocl: [ot f.\]Û(Hm Kat 8wcre'lml eùçuf.\evoi urcÈp 1&V
A.
282
CHANIOnS -]. MYLONOPOULOS
IE[pÉwv D. The "eiders" Hャiーe」イセu ーoエI
and the mystai of another (?) Dionysiac association honored
their priest (40). 5ee also il\/i'a for an association of worshippers of Herakles. Cliit a/lleials: The
hieromnemon was Byzantion's eponymous magistrate (2, 19, 30-40); he was also responsible for
the announcement of honors at the Dionysia (2, 2nd cent.); in several cases the oftlce was occupied
by Zeus 5erapis 09, 1st cent.), Demeter (32, lst cent. A.D.), Hera 03, 1st cent. AD.), Thea Neike
(5), Thea Nemesis (34), an anonymous goddess (40), the emperors Domitian 00-31) and Hadrian
07-38), and an anonymous Augusta (6). ln several inscriptions the hieropoios appears as a second
eponymous magistrate 02-35). One of these hieropoioi of Demeter served also as a high priest of
the [municipal] emperor cult for at least 21 years; for 20 years he covered the expenses of the office
IOlwv 1:à K'). A woman served as a hieropoios for
himself (32, late 1st cent.: àpXtEpÉo[ç] 1/) a.K', ÉK カFセ
the second time, covering the expenses of the office herself (33, lst cent. A.D.: IEpOlIotou ... ¢セ
voーeセu
ÉK カFセ
IOlwv). Fllnenll)' clllt: A foreign judge from Mylasa, who c1iecl c1uring his service in
Byzantion, was honored with a public bu rial and funeralY libations (316, late Hellenistic: [6] Oal-lOç
カ¢セ
Évw.<pàv KO:! カ¢セ
Èvo:ytcrJ.!av). A man points out to the transitoriness of life in his epitaph: [6Â.ly]oç 6
セioᅦG
セᅡNseᅦL
dOEÇ, ÜlIo:(y)E (383, 3rd cent. A.D.) ["life is short; l'ou came, l'ou have seen, now go". The
expression {セF}カ
lIEP! カ¢セ
'HPO:KÂ.Éo: (1. 3) in a fragmentary passage of this epigram, probably refers to
an association of worshippers of Heraklesl A deceased woman is ca lied "pious" He」イ セ ᅦI
in her
epitaph (349).
Selymbria: Many dedications (representations of a horseman in relief) were fOlmd in the sanctuary
of Heros Archagetas (57-9, 12-13, 16), also called Theos Heros Archagetas (510), Theos Archagetas
(511), Archagetes (514), Theos Heros (517) or simply Heros (518: [àV]ÉS[Il]KO:V "Hpwa. ÙlIÈp ulou). This
founder-hero was regarded as protector of men and animais (cf EùXîlV: 57-9, 12, 16; vセxe
àlIÉOWKE:
511; Zvoャーセj\エZoxe
510; ÙlIÈp オッセ
ulou xoZpエ\jセ○ャーv
513; ÙlIÈp Éo:uwu KO:! カFセ
IOlwv: 515-16; lIEP! O:IO:uwu =
vw ャ セk
NIvセxe
Other dedications are addressed to Aphrodite (52), Dionysos
Éo:mou KO:! カFセ
hᅡNャ カeゥセャ ᅦ
(56, othelwise unattested), Hermes (522, by an agonothetes), the Theoi (520, Eùç,â.J.!EVOÇ),
and to anonymous deities (55, Eùç,âJ.!EVOÇ [エッカZ ーセANjオᅡZッi
519: EÙXîlV; 526, on behalf of !vIaximinus
Thrax). We also mention a statue of Dionysos (54) and a reference to Pythios Apollon in a
fragmentary inscription (523). Cliit a/ficials: The eponymous magistrate was the hieromnamon; in
the onIl' attestation of this office it was held by Thea Hygieia (523). A komarchos is honored for his
pious and just conduct in dealing with sacred and public business (524, Imperial period:
lIpOt<J1âJ.!EVOV カFセ
eセ
IEp&v KO:! カFセ
OO:J.!ocrIWV 6crlwç KO:! OtKo:IWÇ). Emperor clllt: There are two
dedications (?) to anonymous emperors (527-28). FliIzerm)' clllt: The epitaph of a soldier designates
him a "benevolent hero" C11Pwç àya.SolIotaç; 31, lst/2nd cent.); another deceased person is simply
called a "hero" (537). A very fragmentary epigram for a builder states that his soul was brought by
Hermes to the underwold (550: oli vセxuヲji
'EPl-lijÇ 1-1ÈV àmllyâYE1 dç Gaxーッカセ ZdN
[On 1. 10 one mal'
restore {セ}¢カ
SEàv où ᅡNャ」イjAッ{カセZ
ç] (OYAHIMA[--] on the facsimile of 5tamulis); the man did not
neglect his obligations tow'ards the divinityJ. [AC]
109) S.
LAMBERT,
"The Sacrificial Calenc1ar of the Marathonian Tetrapolis: A Revisec1 Text",
ZPE 130 (2000), p. 43-70 [BE 2001, 195]: New critical edition of the sacrificial calendar of the
Marathonian Tetrapolis based on autopsy (JG
1358 セ LSCG 20, 4th cent.). We note L.'s new
readings, restorations and Interpretations: Al 1. 10: The divinity Èv àyopat, to which a l'am should be
offered, could be Hermes or Zeus (AlI. 10). Al 1. 11: 1. restores instead of {セ¬oe
6 apxwv SU?]El a
or {ow ek¬セ_}eエN
Al 1. 13-19:
specification of time for the sacrifice to Zeus Horkios: either {voek¬Nセ_}eャ
This passage introduces three sets of sacrifices, from duee different sources of authority: [co 7-15]
eo¬セ
wu セFカ
Èv 1 [co 5-12 È]Vto:uwu vッセイ」Zokᅨ
1 [co 6-13]0: Éç,ijç roç エZッセiャ opyケ
1 [e. 7-14hov セ¢カ
Èv エZッセ
1 [co 6-13
lI]o:pà ¢セ 'EÂ.EUcrIVlOV 1 [e. 7-14]wt Èv Kuvocroupo:t 1 [co 5-111I0:p]à ¢セ 'HPO:KÂ.EtOV ("the following sacrifices
as is written ... on the [stelail by the
are to take place in the cycle of the ... in ... , each ... in ッイ、セ
Eleusinion, on the [altar?] in Kynosoura [and the one?] by the Herakleion"). Al 1. 20-37: This
passage contains three sequences of sacrifices that correspond to the three sources of authority
mentioned in Al 1. 17-19 (A 1. 20-22 セ Eleusinion; Al 1. 23-31 セ Kynosoura; Al 1. 32-37 =
Al 1. 38-55: A number of sacrifices is listed; 1.
Herakleion). Al 1. 26: ['AlIaÂ.Â.wvt? v Gaャi}ッセーZキエN
assumes a unit of biennial or some other kind of non-annual (e.g. quadrennial) sacrificial rituals.
The second column of Face A contains a long list of sacrifices. Those in A2 1. 1-33 are part of an
a11l1Ual sequence, those in A2 1. 34-56 to a biennial one. The sacrifices in A2 1. 1-53 are allocated to
the demarch of ll'Jarathon and were located in that deme, the sacrifices in A2 1. 54-56 were located
in Trikorynthos. A2 1. 39 names Euboulos, the archon of the Tetrapolis at the time when the
sacrificial calendar was inscribed; L. identifies this Euboulos with the influential politician of the
le
Epigrapbie Bul1etin 2000
283
mid-4th cent. The sacrifices in A2 are arranged by location, by demes (the parts for Oinoe and
Probalinthos being lost), while the sacrifices in Al are organised according to a principle we
cannot fully unclerstancl. The most important difference between the two columns is the absence of
biel'Os)'nai from Al. 1. offers two clifferent interpretations: a) the sacrifices of Al were the
responsibility of newer, clemocratic officiaIs and representecl new Tetrapolis sacrifices, introducecl
(perhaps?) after Kleisthenes; b) the bieros)'nai for the sacrifices in Al were paid from some other
source (the gene or the polis). Face B lists names, followed by monetary amounts recording
contributions for either the entire or some part of the sacrificial program of face A. (TM]
110) S.D. LAMBERT, "The Greek Inscriptions on Stone in the Collection of the British
School at Athens", AB5A 95 (2000), p. 485-516 [BE 2002, 158, 188, 215, 318]: L. republishes 24
inscriptions in the Collection of the British School at Athens; in some cases the reliefs were
unpublishecl. An honorary decree for officiaIs (E5 = IG Il 2 488, Athens, 304/3) charges the Off1cer of
Administration to make the disbursement for a sacrifice and a declication. A father dedicated a
statue of his (newly born?) claughter to Eileithyia as a thanksgiving dedication Hク。ー{Hhセーャov[
E13;
Athens, c. 100-150). A relief with a bucranion was dedieated to [Zeus?] Hypsistos (E14 = IG Il 2 4056;
Athens, 2nd cent. A.D.). A gymnasion was dedicatecl to Zeus Keraios ancl Antha by a group of c. 100
auvSÎno:t (E16 = SEG XXXII 454; Anthedon, c. 150). A very fragmentaIT inscription from Melos mal'
be associated with Alexandros, the founder of a mystery cult (E19 = IG XII 3, 1082; Melos, 3rd cent.
A.D.; cf IG XII 3,1081: eïf"eOJç 'Af"eSâvop<)l K1\a1n eiepÔlv !-\UmÔlv). Another cledication from Melos (E20
= IG À'lI 3, 1106, Hellenistie) cloes not preseive the name of the clivinity. A fragment from Aigina
mal' name Poseiclon (E22, unpublished; c. 457-425?). A votive relief from Epeiros with the
representation of a bull was cledieatecl by the parents of a boy (i.l1tÈp UtoÎl eùxâv; E23 セ SEG XÀ'lV
471, lst cent.). We also note an epitaph of the à<pTJPo)tsev-type from Thera, probably with the
representation of a heroized woman with the jar that marked her heroon in relief (E24 セ JG XII 3,
913, late Hellenistie?). [AC]
111) S. LAMBERT, "Two Notes on Attie Leges Sacrae", ZPE 130 (2000), p. 71-80 [BE 2001,194
and 196]: 1. attributes a fragmentary lex sacra founcl in Challds to the Marathonian Tetrapolis (JG
13 255, c. 430). In A 10-11 he restores [... J. IIo<JtoÉotç 1[- 'Anôf"f"ovt] 1 ['Ano]1pOna\Ot Èv Kuvo[aoupat). L.
offers four possible explanations for the sacrifice for Herakles Èv 1<p 'Ef"a.tel (A 11-12), usually
connectecl with the deme Elaious: a) the sacrifice was an extra-territorial one; b) the cleme \Vas
genuinely a multi-Iocal one; c) cleme and cult place had the same name, but were not iclentical;
ancl d) the deme Elaious shoulcl be located in or around the area of the Tetrapolis area. 1. also
cliscusses the relationship of the sacrificial calendar of Erchia (SEG XXI 541, 4th cent.) to other
literaIT and epigraphical evidence (JG 13 247; IG Il2 1294, 2609, 2701) in tenns of the topography, the
cuIts and the institutions of Erchia. (TM]
112) S. LAMBERT, "The Erechtheum \\!orkers of lG II 2 1654", ZPE 132 (2000), p. 157-160 [BE
2001, 159]: L. stuclies one of the accounts of the Erechtheion (JG Il 2 1654). After a reconsicleration
of the names included in the account, he argues that the inscription should be dated to the end of
the 5th cent. Accorcling to L. the upper fragment of IG Il 2 1654 \Vas inscribecl in 406/5, while the
lower fragment of the same account ancl IG 13 478 were inscribed in 405/4. (TMJ
113) M.G. LANCELLOTTI, "Problèmes méthodologiques dans la constitution d'un corpus
des gemmes magiques", in Magie, p. 153-166 [BE 2002,75]: L. sketches the history of research
on the 'Gnostic' gems, pointing to the problems causecl by the use of the attribute 'Gnostic' [c:l
il(/i'({ nO 133J, ancl presents the project of a compilation of the corpus of magical gems (coorclinated
by A. MASTROCINQUE). [AC]
114) M.G. LANCELLOTTl, "l:EMEl:(E)IAAM: Una messa a punta", ZPE 132 (2000), p. 248-254:
The name LtJ.1ea(e}tf"aJ.l, certainly of a Semitic origin, often appears in magieal papyri and on gems.
Ir is usually translated as "eternal sun", but a cletailecl stucly of the contexts in which it appears
reveals its evolution into a term with much \Vider cosmologieal connotations. [AC]
115) R. LAST, "Inscribecl Astragalus from Sha'ar Ha- 'Amaqim", ZPE 130 (2000), p. 248: Ecl.
pro of a knucklebone (astragalus) inscribecl with the name of Hermes (EPMH), founcl in a
Hellenistic tower at Sha'ar Ha-'Amaqim in the southern Lower Galilee. Hermes was regardecl as a
patron of good fortune, unexpected piece of luck, lot and clice. [AC]
284
A. CHANIOTIS -
J.
MYLONOPOULos
116) M.L. LAZZARINI, "Una nuova testimonianza dei cuita di Apollo a Crotone", in
Campania antica, p. 149-154: Ed. pt'. of a fragmentary dedieatory inscription on a small bronze
tablet from Kroton (5th cent.). 1. reads: [--- àvJéSEKEV . E 1 [ ....... Jç . lla1épOÇ 1 [EùsallévaJç . 1èmo/e/eol[VI
OUSiOOJI . 1àv Illapl[ov --J ["NN dedieated to Apollon Pythios after a vow of his mother the sacred --"J. The word Illapov is either an attribute of the dedicated object (e.g., 1àv lapàv J3Olllov) or the
accusative of 0 lapoç. In the second case the unknown person could have dedicated to Apollon
Pythios a sacred slave (sacred manumission). UM]
117) Y. LE BOHEC, "Isis, Sérapis et l'armée romaine sous le haut-empire", in De l11emp1Jis à
Rome, p. 129-145: Based on the epigraphie evidence (mainly Latin inscriptions) 1. argues that
Roman soldiers were not intensively involved in the diffusion of the Egyptian cuits in the Roman
Empire. According to 1. a Greek inscription from Lambaesis (SIRIS 788: GElin EnT]KoOlI 2:apâmlh)
should not be attributed to a member of the Roman military forces in this city. The dedieant may
have been a visitor, a merchant or even a member of the local elite. UM]
118) R. LEBRUN, "Observations concernant des syncrétismes d'Anatolie centrale et
méridionale aux second et premier millénaires avant notre ère", in Les syncrétismes
religieux, p. 179-189: Archaeologieal evidence and inscriptions from Bor, Nigde and Ivriz in
Anatolia show clearly that Zeus Tarsios, Olbios c;>r Korykios was a divinity of Luwian origins, a
patron of agrieulture. Other Greek divinities such as Hermes, Herakles, or Leto, were also
assimilated with local Luwian gods such as Kurunta/Runta, Santa/Sanda or êni qlyhi ebijehi
(mother of the temenos). 1. also presents two short lists of Anatolian divinities which a) show no
traces of assimilation with a Greek god or b) were closely connected with Greek divinities (e.g.
Tarchunt - Zeus, Maliya - Athena, Khakhakba [Kakasbos] - the Thasian Herakles). UM]
119) P. LÉVÊQUE, "Apollon et l'orphisme à Olbia du Pont", in Tm Oifeo e Pitagom, p. 8190: 1. discusses the Orphie texts found at Olbia [cf EEGR 1996, 76]. 1) A mirror with the inscription
"Demonassa, daughter of Lenaios, Eùai; Lenaios son of Demoldes, Elai" (DUBOIS, IGDOP 92, c. 500)
should be interpreted as a symboion of the initiation into the Dionysian mysteries. 2) The
inscriptions on bone plaques (SEG XÀ'VIII 659-661; IGDOP 94, 5th cent.) reflect the fundamental
theologieal concepts of the Orphies Clife-death, truth-lie, war-peace, body-souD and name the
divine warrantor of this theology, the god Dionysos [cf infra na 198]. 3). An enigmatie text on a
bone plaque from Berezan, with a dedication to Apollon Didymaios and a text consisting of a
sequence of numbers (7-70-700-7000) and of images (wolf, lion, bow-bearer, dolphin), followed by
a promise of peace and blessing (IGDOP 93, c. 550-525) is attributed by L. to the Orphies [W.
BURKERT has interpreted it as an oracle of Apollon of Didyma concerning the future of Olbia; see
EEGR 1994/95, 51]. According to L.'s Interpretation, the phrase MT]1pà(ç) ü/eJ3oq>opoç is a reference to
a Great Mother and the phrase llaKapiÇOl EKEÎ refers to the underworld. The community of the
Orphies in Olbia worshipped both Dionysos and Apollon (cf IGDOP 95-96); this Orphism was
imported to Olbia in an early period, possibly from Miletos; no Thracian influence can be
recognized. [AC]
120) H. LOHMANN - H. SCHAFER, "\\Ta lag das Herakleion der Salaminioi Errl IIoP811qJ?", ZPE
133 (2000), p. 91-102 [BE 2001, 26]: 1.-S. discuss two Attic inscriptions concerning the genos of
the Salaminioi (Agora XIX L4a セ LSeG Suppl 19, 363/62; Agora XIX L4b, mid-3rd cent.) [cf supra
na 77]. The first document refers in l. 10-11 and 16 to the priesthood of Herakles and to the land of
a Herakleion on the straits (Ent OOPSlliiJ). A Herakleion at Sounion is mentioned in l. 93-94. The
second document concerns the Herakleion at Sounion. Earlier research had identified the
Herakleion Ent OOPSlliiJ with the one at Sounion, but 1.-S. suggest that the genos of the Salaminioi
possessed two sanctuaries of Herakles: the Herakleion Ent OOPSlliiJ should be located at Phaleron
and the one at Sounion perhaps near modern lvlavros Vrachos. UM]
121) S. LLEWELYN, "Contests of the Gods", EA 32 (2000), p. 147-149 [BE 2001,370]: 1. restores
l. 2-4 of a dedicatory inscription from Hadrianoi (I,Hadrianoi 24, Ist cent.) as follows: Kat EnélYPD:\jfa
ViKT]V Kaicrapoç Kat &[SJIÀouç SEroV. According to this restoration the inscription compares favourably
the VietOlY of Augustus at Actium with the feats (&SÀouç) of the gods [<il the reference to Octavian's
"godlike deeds" (1àç [icroJSéouç npâSElç) in supra na 59]. UM]
Epigrapbic Bulletin 2000
285
122) M. LOl\ŒARDO - F. FRISONE - F. AVERSA, "Nuovi epigrafici greci clall'area deI golfo cli
Taranto: Metaponto e Satura (Taranto)", StAnt 10 (1997), p. 313-336: F. presents a very
fragmentary inscription (Metapontion, 4th cent., p. 320-326). If 'AcrKIc<xlt[---] in 1. 8 is not part of a
theophoric name, the text may refer to Asklepios (cl 1. 7: Koprov[iç?]). A. publishes a text which he
interprets as the dedication of Nikasion in a ウ。ョセエオイケ
of aエャセ・ョ。
(Saturo near Taras, 4th cent.:
NIKacrirov È81âKT\ ltût' 10ll 'A8lavairol Ëltl; È8âKT\ <8aKÉro or 8roKÉro; 326-329); 1. discusses the evidence for
the cult of Athena in Taras. [AC]
123) P. MALAMA, "NE6tEpa <JtOlxEÎa altO tO aVatOÀIKO vEKpota<pEto セエ
'AJ.\<ptnoÀT]ç", AhivI77J 14
(2000) [2002J, p. 55-70 [BE 2002, 286J: M. mentions a kantharos dedicated to Zeus Soter found in
the eastern cemetelY of Amphipolis (4th cent.: p. 62). [AC]
124) G.E. MALüUCHOU-NTAÏLIANA, 'ApXe1OV rwv MVI7J1ElwV rwv 'A81]vWV Kal rijç ArrrKijç 3,
Athens, 1998 [BE 2000, 299J: M. offers a systematic catalogue of inscriptions copied by K.S.
PITTAKES in Athens and Attika at the beginning of the 19th cent. Many of them were never included
in corpora. They include an altar of Helios (369) and dedications to Apollon (446), Apollon Delios
(335), Apollon and Artemis (564), Artemis Bendia (698), Asklepios and Hygieia (428), Eukleia (410),
Hermes Propylaios (79), Heros Kantharos (692), Themis (253), and Zeus (454). (TM]
125) F. MALTOMINI. 'IV. Magisches. Amuleto con NT Ev. Jo. 1,1-11", in M. GRONEWALD K MARESCH - C. RaMER et a/., Ka/ner Papyri (P.Ka/n.). Band 8, Opladen, 1997, p. 82-95: Ed.
pr. of a papyrus with an amulet (6PK\<YJ.lOÇ) quoting the Gospel of John 0, 1-11) and asking God
and Mary to send an angel who will protect the owner of the amulet (5th/6th cent.). [AC]
126) G. MANGANARo,"Kyme e il clinasta Philetairas", Cbiron 30 (2000), p. 403-414 [BE 2001,
54, 373J: Ed. pr. of an important dossier from Kyme (c. 280-278?) [Ph. GAUTHIER, BE 2001, 373,
suggests a date around 270 B.C.] which includes the following documents: 1) a decree of Kyme
concerning the sending of envoys to Philetairos to request the delivery of 600 shields (1. 1-13); 2) a
letter of Philetairos with which he donates 1000 shields to Kyme O. 14-19); 3) a fragmentaI)'
honorary decree of Kyme for Philetairos (1. 20-55). According to the latter document Philetairos
had already received divine honors in Kyme: a precinct with a sacred house (1. 27: Èv 1ip tpip OïKqJ Èv
1ip <!>llcE1o:tpEÎqJ) and a festival (1. 42: Philetaireia) had been dedicated to him. According to the new
decree his statue (1. 27: EiKWV ù'KPOlcI80ç; 1. 28: ayalcJ.la) was to be erected in the sacred house of the
Philetaireion; the crowning of the benefactor with a golden crown was to be announced at the
festivals Dionysia and Antiocheia (certainly in honor of Antiochos J, attested for the first time in
KO'.! 1& <!>llcEl:<XipEto:)
Kyme). The festivals of Soteria and Philetaireia O. 42: [omv] ex ltOlclÇ a'Yll1& 。ャーセZッイl
are mentioned in a fragmentary passage. [The context (references to the shields donated by
Philetairos anel distributeel to the phylai) implies that these shields, which were to be inscribed
with the Dames of the donor and of the phylai, were to be carried in the processions]. [AC]
127) ChI. MAREK, "Der hachste, beste, gralSte, allmachtige Gatt. Inschriften aus
Norclkleinasien", EA 32 (2000), p. 129-146 [BE 2001, 448J: Ed. pr. of six inscriptions from Asia
Minor with a strong henotheistic character. 1) Cattius Tergos dedicated an altar to "the best and
greatest god, the one who listens to prayers, the savior of himself and of his children and of his
Éauwu KO'.! 1roV l:ÉKVroV o:thou Ka! ltâV1rov 1roV [po]rov) in
cattle" (SEip ù,picr1<p J.IEyimqJ ÈltllKOqJ ャーセZッイ」
fulfillment of a vow Ouliopolis/Gordioukome, Imperial periocl). An epigram on the altar praises
the god (J.IaKâprov KUOW1E, J.IE)" apWl:E, <jnlcl1KoE, KOlpavE KOcrJ.l0U) and asks him to protect Tergos, his
children and his cattle. Two new dedications found in the same area name Zeus Sarnendenos. The
same epithet is known from inscriptions in Dacia (SEG XXVII 413 and XXÀ'lV 744) and Phrygia
(T.G.C. ANDERSON, "Explorations in Galatia Cis Halym", JHS 19 [1899], p. 73 n° 23). Zeus
Sarnendenos was a local deity wielely worshipped in the borderland of Bithynia and Galatia. Ivi.
comments on the expression "lord of the worlel" (KolpavE KOcrJ.l0U) which is attested in pagan texts,
but survived into Christian literature. 2) An altar from Amastris is inscribeel with a metrical
dedication to Theos Hypsistos: OJ.l<pft ù'KEpcrEKOJ.lOU proJ.lov 8EOU !.njlimolO, 1oç Km& ltâvl:rov Ëcrn Ka! où
PlcÉltE1o:t, Eicropâç; oÈ 1oEiJ.la8' Oltroç ù'ltaÀÛ:lcK11l:<X1 PpowlcOlyÉa 8vIFrov ("upon command of the god with
the long hair [Le., Apollon! this altar [has been erected] of the highest goel, who has power over
everything, who cannot be seen, but who observes the evil deeds, so that the plague of man can be
elriven away from the mortals"); M. collects further parallels for the divine qualities expressed in
this poem (e.g., PMG V 101; HOMER, 1/. III 277; BERNAND, Illser,lIIétriques 166; I.Pelgallioll 330: SB
286
A. CHANIOnS -
J.
MYLONOPOULOS
1323). M. tentatively associa tes this divinity with Helios Theos Hypsistos; [however, the theological
background of the poem is reminiscent of the theological oracle of Oinoanda, inscribed near a
dedication to Theos Hypsistos (SEC XÀ,\TII 933 and A.S. HALL, "The Clarian Oracle of Oenoanda",
ZPE, 32 [1978], p. 265); this suggests an association of this text with the widely diffused worship of
Theos Hypsistos by the theosebeis (cf EECR 1998, 190); on Theos Hypsistos see now also M. STEIN,
"Die Verehrung des Theos Hypsistos: Ein allumfassender pagan-jüdischer Synkretismus?", EA 33
(2001), p. 119-126). 3) A grave stele of a 15 year old boy is decorated with two crossed hands and
possibly a "masque du Soleil" (cf F. CUMONT, Stlldia POlltica III l, p. 258) and inscribed with an
appeal to divine justice and revenge (Phazemonitis, AD. 237) "Lord the Almighty, you have made
me, but an evil man has destroyed me. Revenge my death fast" (KUpIE IIav10Kpu1ûlP, crù Zヲャセ ëKlIcrEÇ,
KaKàç oÉ ilE av8pûlrroç à.rrroÀEcrEv· ÉKoiKT\crÔV ilE Év 1<Y.XI). The expressions 8Eàç rrav1OKpu1ûlP and ëK1WEÇ
suggest a Jewish or Christian context. [For an analogous uninscribed relief from Sagalassos cf illji'a
n° 211]. The demand of an immediate response of the divinity (Év 1UXEI, "fast") recalls similar
expressions in magical texts (e.g. slipra no 97; PCM IV 2099); for a swift punishment by the god cf
El\l?I( 69: 1l0vT\IlÉPCP KOÀUcrEI à.rrT\ÀÀuYT\). M. collects further examples for prayers for revenge. [AC]
128) ChI'. MAREK, "Der Dank cler Stadt an einen comes in Amisos untel' Theoclosios II.'',
Cbiron 30 (2000), p. 367-387 [BE 2001, 454; 2002, 628]: Ed. pl'. of an honorary inscription for
Amisos' benefactor, the comes Erythrios (A.D. 435). Although a cross l1anked by the words 'Aya8jj
Tuxn (1. 1) and the invocation of the Christian god O. 22: EÙXÔIlE80'., 8Ef: rraV1oKpu1ûlp) show that the
inscription is Christian, the first words have a pagan overtone: "the epigrams for you should
consist of Pythian oracles" (i:iOEI... 1mv ÉK ᅦセQ
IIu8iaç etvar crOI ÀOyiûlV 1à ュypオャ セ 。Q I
[çl the remarks
of C. BRIXHE, EE 2001, 454 and D. FEISSEL, EE 2002, 628). Despite the attacks of Christian authors
against the Pythian divination, pagan themes were sometimes used by Christian intellectuals. [For
this interpenetration of ideas in the 4th-6th cent. see e.g., EECR 1998, 83, 180, 235; 1999, 175; çl A.
CHANIOnS, "Zwischen Konfrontation und Interaktion: Christen, Juden und Heiden im spatantiken
Aphrodisias", in C. ACKERMANN - KE. MÜLLER (eds), Patchwork: Dil1lellsiollell I1Il11ti/wltllreller
CesellschC!ftell, Bielefeld, 2002, p. 83-128). [AC]
129) S. MARKOULAKI, QLᅡ」MG[セB
TuÂ,t<pou", in flenpaypéva H' LlleeVOVÇ KPI)TOÂOYll(Ofj Lvve8plov,
Herakleion, 2000, A2, p. 239-257: Ed. pr. of a second copy of a treaty of Polyrhenia and
Phalasarna, hitherto known only from the fragmentary copy 1. Cret. II, xi 1 (early 3rd cent.).
According to the treaty, a part of the booty from joint military expeditions was to be given by the
Phalasarnians to "the god" according to the custom (1. 12-13: Éç,EÀÉcr8ûlV of: 1ml 8Eml 1à VOllISôllEva
<l>aÀacrupvlOl), Le. to the deity worshipped in the sanctuary where the stone was found (Tyliphos).
[AC]
130) A. MARTÎNEZ FERNANDEZ, "Inscripciones cle Eno, Tracia", Fortunatae 11 (999), p. 55-
91 [SEC XLIX 865-868]: M. republishes 27 inscriptions of Ainos and presents a new text (see il(ji'a
nO 131). They include the recognition decree of the asylia of Kos (1, c. 242) [see also RIGSBY, Asylia
nO 28], an honoralY decree for a priestess of Demeter who excelled in generosity in her tenn of
office (iEpT\1Eucracrav MlIl[T\TPOÇ or lャNセi {t| pi
rro]ÀUOarruvûlç; 2 = SEC XXÀ'\TI 654, Hellenistic), an
honorary inscription for <; priest of Zel;s and Rhome (9, Imperial perioc!), an honorary inscription
for Furia Sabinia Tranquilina, wife of Gordianus III, identified with Hera Sebaste (22 = lCR 1 827, c.
241-244), and an inscription recording the construction and dedication of a sanctuary ("à lEpôv) by
a man during his second tenn of office as the priest of Zeus, together with his wife and children
(10 = SEC XXÀ'\TI 657, 2nd cent. A.D.). The most interesting text is the precept of a sailor, probably
written on his grave (11 = lCR 1 826, Imperial period); only the beginning of the text is well
preserved: "Aurelios, a capta in (or shipowner), worshipper of the benevolent god Asklepios
HX{e}ー。イ euL セ
"OU <jnÀav[8p]rorrou 8Eau 'AcrKÀT\rrlOu); this is what is saiel to you: 'when you die, you are
not dead ([ih]av à.rr08uvnç, où à.rrÉ8avEç); and your soul
". In an appendix J'vI. presents 16
inscriptions concerning Ainos or citizens of Ainos found in other areas. [AC]
131) A. MARTINEZ FERNANDEZ, "Eine unveroffentlichte Votiv-Inschrift aus Ainos CThraIden)", EA 32 (2000), p. 205-207 [SEC XLIX 866]: Ed. pr. of a marble statuette of Aphrodite and
Eros in the J'vluseum of Kasteli Kisamou (Crete), but originally from Ainos (2nd cent.). An
inscription states that the statuette was dedicated to Aphrodite Ainios in fulfillment of a vow. [AC]
Epigrapbie Eul1etin 2000
287
132) A. MASTROCINQUE, "Alessandro di Abonouteichos e la magia", in N. BLANC - A.
BUISSON (eds), Imago Antiquitatis. Religions et ieonograpbie du monde romain. Mélanges
offerts à Robert Turean, Paris, 1999, p. 341-352: M. collects the evidence of the relation between
Alexander of Abonouteichos and magic; the tenn Xaplç with which LUCIAN (Alex. 5) describes the
activities of Alexander's teacher, is often found in magical texts (cf the vox magica vEIxaponÂT\ç, Le.
nÂijçov Xa,plv); as a young man Alexander may have served as a medium. The oracles given after
incubation recall the divinatory dreams mentioned in the magical papyrL A magic gem associates
Chnoubis with Glykon and Iao [cf EBGR 1996, 1881. An oracle of Alexander found in Antiocheia
on the Orontes is accompanied by a series of vowels (P. PERDRIZET, "Une inscription d'Antioche
qui reproduit un oracle d'Alexandre d'Abonouteichos", CRAI, 1903, p. 62-66). Finally, Selene, with
whom Alexander celebrated a sacred marriage, plays an important part in ancient magic. [AC]
133) A. MASTROCINQUE, "Studi sulle gemme gnostiche", ZPE 130 (2000), p. 131-138 [EE2001,
72]: M. continues his research on the 'Gnostic' gems [cf EBGR 1998, 174] with a study of the
transformations of the iconography of the Syrian god Hop on gems (p. 131-136) and with the study
of the phrase "Tantalos, you are thirsty; drink blood" which appears on amulets aiming at stopping
bleeding. M. correctly points out that the term 'Gnostic' is not adequate to describe the magic
gems and should only be used as a conventional tenn
supra nO 113). [AC]
["r:
134) R.B. MATTINGLY, "The Athena Nike Dossier: ICI3 35/36 and 64 A-B", CQ 50 (2000),
p. 604-606: M. argues that IG 13 35 which authorized the building of a temple and the appointment
of a priestess of Athena Nike should be dated to 425 B.C. (not, according to the traditional dating,
to c. 448 B.e.). IG 13 36, which is inscribed on the back side of the stele bearing IG 13 35, can be
firmly dated to 424/3 B.e.; it regulates the payment for the priestess of Athena Nilce. Based on the
epigraphic evidence M. proposes the following reconstruction of the events: in 425 B.e. the
Athenians voted for the construction of the new temple of Athena Nike (JG 13 35); in the same year
they dedicated a new cult statue (JG II 2 403 records repairs to the statue, which the Athenians
dedicated using funds from the campaigns in northern Greece); in 424/3 regulations were made
concerning the salalY of the priestess (JG 13 36); and in the same year further decisions were
reached concerning the temple (JG 13 84). UM]
135) J. McINERNEY, T7Je Folds of Pamassos: Land and Etbnieity in Aneient Pbokis, Austin,
1999 [EE 2000, no. 371; SEC XLIX 567]: Ed. pl'. of a dedication to Artemis Eileithyia (Antikyra,
undated; p. 567). [AC]
136) I. MCPHEE, "Stemless Bell-Kraters from Ancient Corinth", Hesperia 66 (1997), p. 99145 [SEC XLVII 292]: M. publishes a rim fragment of a bell-krater or a pelike \Vith an inscription
incised on the inside of the lip (p. 120 nO 45, c. 370-320, Korinthos); the vase was dedicated to a
hero. In SEG XLVII 292 the following reading has been suggested: iîpcpoç \apoç neッᅡ。セ{イ 。ャィ Gw_}
or
some form of neッH I。セ{ᅯjッt|}N
UM]
137)R. MERKELBACH, "Der Glanz der Stadte Lykiens", EA 32 (2000), p.115-125 [BE 2001,
428]: j'vI. presents a new critical edition and German translation of an important inscription from
Sidyma (TAM II 174; A. CHANIOTIS, Historie und Historililer in den griecbischen lnschri/ten, Stuttgart,
1988, p. 75-85 T 19) [cf EBGR 1988, 30] which contains an oration of Hieron of Tlos, in which the
rhetor presents his version of the mythical genealogy of the Lykian founder heroes and narra tes
two miracles in Pinara and Sidyma; Hieron also quotes an oracle of Apollon of Patara which
recommended the election of a virgin priestess of Artemis. [ACI
138) A. MILTCHEV, "Un monument nouvellement découvert, lié au culte cie Zeus Sabasius
en Thrace", Arebeologija (Sq!la), 40, 1/2 (1999), 55-57 [An.Ép. 1999, 1390; SEC XLIX 885]: Ed.
pl'. of an honorary inscription for a senator and priest of Zeus Sabazios (ZEÙÇ LE(3aSlOç) from
Korten (Augusta Traiana, 2nd/3rd cent.). [The text has been republished by H. MÜLLER,
"Makedonische Marginalien", Cbiron 31 (2001), p. 450-455, who corrects the ml/ne of the honoree
(C. Iulius Teres) and points out that Teres was not a governor of Thrace]. [AC]
139) J.-P. MOREL, "Observations sur les cultes de Velia", in Cultes pboeéens, p. 33-49: A
study of the epithets of the gods worshipped at Eleia shows that they are related to navigation and
trade. They also ref1ect Phoikaian ancl Ionian (esp. from Euboia) inf1unces. The following clivinities
288
A. CHANlOnS -
J.
MYLONOPouLos
are attested in Eleia: Athena Hellenie, Zeus Hellenios, Dionysos, Hennes Kadmilos, Demeter,
Leukothea, Zeus Hypatos Athenaios, and Hera Thelxine. A series of divinities were supposed to
offer protection: Zeus Exakesterios, Zeus Alastoros, and Kairos. Several gods were patrons of
navigation: Poseidon Asphaleios, Aphrodite Euploia, Zeus Pompaios, Zeus Ourios, and Zephyros.
Apollon Oulios is often worshipped in trading-stations. [AC]
140) W.S. MORISSON, "An Honormy Deme Decree and the Administration of a Palaistra in
Kephissia", ZPE 131 (2000), p. 93-98 [BE 2001, 193]: M. reedits a decree from the Athenian
deme of Kephisia honoring an individual, who took care of issues concerning the palaistra of the
deme (SEC XXXII 147, 4th cent.). M. restores in 1. 1-2 ÉTCE(t)Ii1', <I>po[up- c. 8 Ka.Àiilç Kat] 1 [<ptÀ]O'tlIlOlÇ 'tiilv
iEpiilv 'tiil[v 'EpllalOlv ÉTCEIlEÀ.l,STj Kat] ("because Phom". weil and honorably oversaw the sacred rites
(sacrifices) of the Hennaia"). It seems that this man (Phromion, Phrouros or similar) was the
epistates of the palaistra in Kephissia and was honored among other things for the proper and
honorable performance (perhaps also for the funding) of a festival of Hermes. (JMJ
141) H. MÜLLER, "Der hellenistische Archiereus", Chiron 30 (2000), p. 519-542 [BE 2001,
127]: M. discusses a Hellenistic inscription from the sanctuary of Apollon at Plema (Marmara
Galü; SEC XLVI 1519) [EBCR 1996, 246], L. 1 refers to the archiereus Euthydemos also known from
an inscription on an altar cleclicated to Leto and founcl at the Asklepieion of Pergamon (AvP VIII 3,
120); the original dating in the Imperial period should be corrected (2nd cent. B.e.). According to
M., Euthydemos was the first high priest of the Attalid kingdom. A second inscription from the
sanctuary of Apollon at Plema referring to the archiereus Hermogenes (SEC XXXII 1237) should
also be dated to the 2nd cent. It seems that the Attalid institution of an archiereus had its origins in
the Seleucid high priest. In 209 B.e. Antiochos III created for his friend Nikanor the priesthood of
the archiereus (SEC :JOv"CVII 1010 1. 31-32: àpXtEpÉa. 'tiilv iEpiilv mxv'tOlv). This archiereus became later
also responsible for the cult of the king and his ancestors. According to M. the institution of the
Seleucid archiereus was copied around 204/3 B.C. by the Ptolemies. Based on the epigraphic
material (SEC XLVI 1519, 1520; XXXII 1237) M. suggests that one family at Pleura appointed from
among its members the priest for the sanctuary of Apollon Pleurenos. (JM]
142) A.M. NAGY, "Une gemme votive de l'époque impériale", Eil'ene 36 (2000), p. 134-146:
Ed. pl'. of a very interesting dedicatOlY gem of recl jasper (unknown provenance; Museum of Fine
Arts in Budapest, 2nd cent. A.D.). A Latin inscription reports that the gem was dedicated by
Ophelimos after a vision (Ophelillllls ex viso IUllninis poslIit). The representation on the gem
narrates in four scenes his encounter with the divinity and the subsequent actions: the epiphany of
a god who combines attributes of Helios and (his messenger?) Hermes [but the dress (with
apoptygma) shows that this is a female deity, perhaps Artemis Phosphoros); a man (Ophelimos)
kneeling (and praying) in front of a Hekateion; a man standing in front of an altar on which two
torches are set up (a sacrifice of Ophelimos); and three female figures with raised hands apparently
addressing a heacl, which may represent a nekydaimon. Ophelimos may have requested Hekate to
send him a paredros [then his vision may be one of the visions provoked through magical
ceremonies (cf e.g., PCJ11 l 1-42)], This gem is, therefore, connected with magical practices. N.
presents six fmther examples of gems used as votives: 1) CIC 7033: Venel'I Victl'ici, 'A<PPOOEl1:n 'tn
[ャェHエGセk ev¢
2) CIC 7034: Oùpavlç: "Hpç: 'AllllcOv\OÇ àVÉSTjKE ÉTC' àyaS<jl; 3) CIC 7321 b: nav<ptÀoç 1 Tupavvou
1 napaooçoç 1 'EKa't!1 'EnTjIKôrp EÙX11V; 5) A. FURTWANGLER, Konigliche J11l1seen Zli Berlin. Beschrelbllng
der geschnlttenen Stelne 1111 Antiqllal'illlll, Berlin, 1896, nO 8340: LlIllllna l'estltuta ("pour la vue
recouvrée") [a thanksgiving dedication for the recovery from an eye disease); 6) H.B. \'(T ALTERS,
Cataioglle of the Engl'Cwed Cellls and Call1eos, Creek, Etruscan and ROlllan, ln the British lHlIseli III ,
London, 1926, nO 1305: Cereri. [AC]
143) G. NÉMETH - 1. CANÔS 1 VILENA , "OpcoplOu8 in Vilabertran", ZPE 130 (2000), p. 139-142
[BE 2001, 77]: A crucifix in Vilabertan is made of ancient gems. One of them, probably from
Emporion (c. 2nd cent. A.D.), is a jasper scarab with a sun-disk smrounded by rays. The authors
read the text as the vox magica OPOlPlOUS followed by the palindrome IaOlaI. Since the vox magica
OpOlplOUS is often found on uterine amulets, the scarab of Vilabertan probably belong to this
group. It has a sun-symbol on its 'masculine sicle' and presumably a womb on its 'feminine sicle'
which is today invisible. [AC]
Epigraphic Bulletin 2000
289
144) P.M. NIGDELIS - 1. STEPHANI, "NÉu È1tt'tUllPta llvl111EtU llovollaxcov cXno 1:1'1 BÉpotu",
Tekmeria 5 (2000), p. 88-99 [BE 2002, 258]: Ed. pr. of six grave inscriptions for gladiators in
Beroia, which confirm the importance of gladiatorial combats in the capital of the Macedonian
Koinon. One of them uses the formulaic expression "1 did not exist and l came to being, l no
longer exist and l don't care" (OÙK iillllV KÈ LvQャセVカey
OÙK Illl KÈ où エiセ
Ilot; 1, c. 150-200). [AC]
145) D. Nuzzo, "Amulet and Grave in Late Antiquity: Some examples from Roman
Cemeteries", in J. PEARCE - M. MILLETT - M. STRUCK (eds), Burial, Society and Context in
the Roman 1\/ orld, Exeter, 2000, p. 249-255: Based on archaeological data, epigraphical evidence
and literalY sources, N. discusses briefly the connection between superstition and burial customs in
Late Antiquity. Many of the loculi in the Roman catacombs bear magic signs or words, like the
name Iam (lCUR IV 12090), a Greek cross with small circles at the extremities (lCUR III 8713b), or
six-pointed stars with a small circle at the end of each ann (lCUR VII 19893b). Apotropaic objects
were frequently fixed in the sealing mortar of the loculi, like bells or gorgoneia. Gorgoneia have a
clear apotropaic function until Late Antiquity: A Byzantine silver ring with a Medousa's head bears
'tlç cpopoûocrtç [KUP\E, |e・セo
セエG
cpopoucrllÇ (for 'tft cpopoucrn), "God, help the
the inscription K(Upt)E |・ャ○ュセ
woman who wears it"] (O.M. DALTON, Catalogue 0/ tbe Early Cbristian Antiquities, London, 1901,
nO 24). UM].
146) D. OGDEN, "Binding Spells: Curse Tablets and Voodoo Dolls in the Greek and
Roman Worlds", in V. FLINT - R GORDON - G. LUCK - D. OGDEN, Witchcraft and Magic in
Europe. Ancient Greece and Rome, London, 1999, p. 1-90 [BE 2000, 146]: O. discusses
important aspects of the curse tablets (defixiones) and of the so-called voodoo dolls (KOÀOcrcrOl):
their chronological development, their manufacture, the possible sites of their deposition, their
categorisation, the different ways of protection against cursing, the existence of amateur cursers
and professional magicians, the gender and the social status of the persons using curse tablets or
voodoo dolls, and questions concerning definition of magic in modern research. UM]
147) J.P. OLESON et al., "Preliminary Report of the AI-Humayma Excavation Project, 1995,
1996, 1998", adセイ
43 (1999), p. 411-450 [BE 2000, 686]: Ed. pr. of two inscribed altars found in
the principia of the fort at AI-Humayma in Jordan. One of the altars was dedicated to Zeus
Megistos Kapetolinos Heliopolites; the recipient of the second dedication is not known (p. 418).
[AC]
148) S. OLSZANIEC, "Restitutor Romanae religionis - Kaiser Julian ais Erneuerer der
heidnischen Brauche", Eos 86 (1999), p. 77-102: O. discusses the religious policy of emperor
Julian based primarily on literary sources. Neither literary texts nor inscriptions contain
information concerning the erection of new pagan temples; references to the renovation of sacred
buildings are also scarce [cf supra n° 481: only two inscriptions refer to the rebuilding and
inauguration of a temple near Bostra in Syria CE. LITTMAN - D. MAGIE - D.R. STUART, Princeton
E:\pedition to Syria, Div. II, A, Leiden, 1910, p. 130-131) and renovations at the temple of Hera on
Samos (L. ROBERT, Hellenica IV, Paris, 1948, p. 59). [See also id., ''Julian Apostata und seine Refonn
der heidnischen Priesterschaft", Eos 76 (999), 217-241J. UM]
149) D. PANDERMALIS, "Siov 2000", AEMTh 14 (2000) [2002], p. 377-384 [BE 2002, 254]: A
Hellenistic list with the names of 68 persons was found in the sanctuary of Zeus Olympios at Dion
(Hellenistic). The names were inscribed in at least three phases. One of the sections gives the
names of five "widows with citizenship" Hxセー。ャ
1loÀinoEç). P. assumes that they were "members of
the religious fraternity that took care of the cult of Zeus Olympios" [or is it a subscription list for
building works in the sanctuary?J. [AC]
150) I.A. PAPAGELLOS, セ^アオーケエ QeGB
ytà 'tov PUCHÀÈU <piÀtnno, cXno セエG セエGQikn
LBᅦセkエo ux
Tekmeria 5 (2000), p. 108-112: Ed. pr. of an inscription on an altar (?) of king Philip Soter and
Ktistes (BacrtÀÉmç <lJlÀI1l1l0U ッーセエGュl
Kal K'ticr'tou) found in a small Hellenistic settlement at Nikiti
(Chalkidike). P. suggests that the altar was erected under Philip V for Philip II (or under Perseus
for Philip V). [AC]
151) R. PARKER - D. OBBINK, "Aus der Arbeit der "lnscriptiones Graecae" VI. Sales of
Priesthoods on Cos l", Chiron 30 (2000), p. 415-449 [BE 2001, 327; 2002, 31, 321]: Ed. pr. of a
290
A. CHANIOTIS -]. MVLONOPOULOS
lex sacra concerning the sale of the priesthood of Aphrodite Pandamos and Pontia in Kas (c. 125
B.C). The text preserves part of the regulations and includes the following provisions: the right of
the priestess to exact fines O. H.); the payment of money in lieu of perquisites (yÊpo:) for sacrifices
(1. 2-5); the obligation of the crew of warships to sacrifice to Aphrodite Pontia upon their return or
ta pal' 15 drachmai to the priestess and a drachma to the thesauros (1. 5-9); the olfering of an
ànapX1l ta the thesauros by ail the persons who sacrifice, depending on the kind of sacrificial
animal (1. 10-13); the right of the priestess ta lease out these dues O. 13-16); the duty of the prostatai,
who were in charge of the keys of the thesauroi, ta open them in the presence of the priestess each
year in the month Dalios and ta divide the content between the priestess and the goddess' account
in the public bank, sa that this monel' couId be used for building activities in the sanctuary (1. 1622); the payment of a tlne of 1,000 drachmai to Aphrodite by those who propose to use this monel'
for other purposes O. 22-24); the payment of an aparche of 5 drachmai by the manumitted slaves,
the fishermen who tlsh out of the city and the ship owners who sail around the country (1. 25-29);
and penalties for the violators of these regulations (1. 29-35). Upon the sale of the priesthood the
prostatai were to sacrifice to Aphrodite Pandemos a heifer (1. 35-39); the purchaser of the
priesthood was to serve for life (1. 390; the monel' was ta be paid in three installments O. 40-43);
she would have the right to exploit the facilities built by the pious people beside the shrine next ta
the sea (1. 43-45). The diagraphe was inscribed next to the altar of Aphrodite (1. 451.); the priestess
was ta be initiated according to the custom (1. 47: 1EÀÊcrm 1àv [\Êp]EI<XV Ko:1à 1à VOI.ltÇÔ/lEVO:). An
earlier document (lser.Cos ED 178) [cf BBGR 1999, 57] also concerns the priesthood of Aphrodite.
The new text shows that a single priestess served in a joint cult of Aphrodite Pandemos and Pontia.
In their exhaustive commentary P.-O. discuss these regulations and give an excellent introduction
ta the sale of priesthoods in Kos and to the subjects treated by the relevant documents (drafting
committee, pre-sale sacrifice and prayers, qualifications, age, term, exemptions, privileges, dress,
duties, payment details, conscecration of the priest, sacrificial perquisites, management of the
temple thesauros, expenditure of surplus revenues, etc.). 17 su ch documents are hitherto known,
concerning the priesthoods of an unknown god (Asklepios?), Dionysos Thyllophoros Ctwo texts),
the Symmachidai, Asklepios, Hygieia, and Epione, the Kyrbantes, Aphrodite Pandamos and Pontia
(two texts), Hermes Enagonios, Eumenes, Adrasteia and Nemesis Ctwo texts), Herakles Kallinikos,
Nilœ, Asklepios, and Zeus Alseios. [For further texts of this type see R. PARKER - D. OBBINK, "Aus der
Arbeit der "Inscriptiones Graecae" VII. Sales of Priesthoods on Cos II", Chiron 31 (2001), p. 229252]. [AC]
152) A. PERISTERI, "NO!làçilpa!!aç", AD 51 B2 (1996) [2001], p. 577: Ed. pl'. of a Latin dedication
to Apollon made ex illlperio by the 18 members of a cult association (Dra ma, Imperial period) [on
the photo one recognizes the word eol1egiu III , not recorded in the transcription]. [AC]
153) 1. PARLAMA - N.e. STAMPOLIDIS (eds), 'H noÀ/] K"âTW ànà T/)V nOÀI). Evpl)para ànà riç
àVaŒK"arpÈç TOÛ MIJTponOÀ1TlK"oû L10I)POOPOpov TillV 'A81)VWV, Athens, 2000: This catalogue
presents some of the finds made du ring the excavations for the construction of a subway in Athens
between 1992 and 1997. We single out the following inscription (N'" 1 and 2 published by Ch.
KRITZAS, n° 3 by T. KOKOLIOU): 1) Fragment of an Athenian account of the Delian sanctuary (345343 n.c.) inscribed on bath sides (123). Face A 1-11 contains an inventolY of dedications and other
sacred abjects belonging ta the Delian sanctuary, while A 12-21 refer ta the revenues of the
sanctuary from the leasing of land and various buildings. Face B is less weil preserved, but it seems
that 1. 1-13 refer ta trials. 2) Fragmentmy base of a bronze torch (1st cent.) dedicated ta Apollon by
an individu al, whose name is not preserved, aIter a victOlY in a torch-race (174). 3) A so-called Isis
grave relief of Mousa, daughter of Dionysios from the demos Alai (179) [ç/ il(/;'(I nO 213]. UM]
154) P. PERLMAN, City and Sal/ctua/JI in Ancient Greece. Tbe Tbeorodokia in tbe
Peloponnese, Gottingen, 2000: Based on the rich epigraphic material, P. studies the institution of
the theorodokia in the Peloponnese focusing on the theorodo/wi who served as hosts for the
theoroi sent abroad by the organizers of a festival ta announce its celebration (qualifications,
duties, methods of appointment). P. discusses the theorodokoi for the Olympie festival, the
Asklepieia at Epidauros, the Nemean Games and the festival of Argive Hera, the festival of Artemis
Hemera at Lousoi [ç/ supra n° 68], and a festival at Hermione, which P. identifies with the festival
of Demeter Chthonia. The earliest securely dated evidence for the use of the tenu theorodokos is
found in an inscription from Olympia (luü 36, c. 365-363). In the context of the theorodokoi for the
Epigrapbic Bulletin 2000
291
Nemean Games P. discusses two important problems: a) the location of the Games (in the
sanctuary of Zeus or in Argos), and b) the presidency of the Games (Argos or Kleonai). According
to P. the tbeorodol?oi for Epidauros should be associated with the establishment of the festival on a
grander scale after the completion of the temple of Asklepios in the context of the extensive
building program of the 4th cent. UM]
155) P.M. PETSAS - M.B. HATZOPOULOS - L GOUNAROPOULOU - P. PASCHIDIS, /nscl'lptions du
sanctuaire de la Mère des Dieux Clutocbtone de LeukojJétra (Macédoine), Athens, 2000 [BE
2000, 468]: This very important corpus presents the 194 manumission records found in the
sanctuary of Meter Theon Autochthon (Meter Theon: 2, 5, 10, 13, 17, 23, 25, 37-39, 56, 59, 128, 130,
132,134-135, 137, 146, 151, 153, 155, 157, 161-162, 170, 171; Meter Theon Autochthon: 3, 6-7, 9, 12, 1415,20-21,27,29,31-34,42,45-46,51-53,55-57,60,67-77, 79, 81-84, 87, 89-91, 93-96, 98-99,101,105-108,
111-113, 115-119, 131, 133, 136, 139, 141, 145, 163-164; Kyria Meter Theon Autochthon: 41, 78; Thea
Autochthon: 80, 103, 109-110; Meter Theon Autochthonitis: *'160; Kyria: 73; Meter Theon Oreia: *156)
at Leukopetra (near Beroia) [cf EECR 1997, 167]. The throrough commenta l'y covers the
sociological, religious, geographical, economic, and legal aspects of the sacred manumissions
(status of the manumitted person, fines for the violation of the donation), the formulas used, the
language of the documents and the onomastic material. Most of the texts are published for the first
time (marked with an asterisk). The dedication of the slave is usually expressed with the verbs
Xo:piÇollo:t 0, 3, 5-7, 10-12, 14, 21, 26-27, 31, 33-34, 40-42, 45-47, 51, 53, 55, 57-62, 67, 69-75, 77-81, 84, 86,
89-91, 93-94, 101, 116-121, 128, 132-133) and ÙOlpoUllo:t 09-20, 22, 24, 29-30, 36-38, 68, 76, 82-83, 87, 96,
98-100, 103, 107, 110, 113, 116, 129, 134, 138, 142, 163; cf ùiOpov: 13, 16, 17,25,54, 146, 158), in a few
cases with the verbs crT11Àoypo:<piO (23, 26, 35, 44, 83), ¢カッZセ○ャjw
(*35, ''85, ':'111, *112, *133, *139, "'141),
and ÙiùOllll ("106, *131); in one case a woman uses the verb àrcoKo:tÉ(HTJcro: ゥヲセ SEi[> (*9). The deeds of
sale of the slaves, which documented the legality of the donation to the goddess, were deposited in
the sanctuary (e.g. *106: ¢セ TClHaKlOv ËSTJKO: iç ¢セ tEpoV; (f the interesting expression Ko:to:tîSEllo:t Eiç N¢セ
àYKaÀo:ç セ
SEOU, "1 deposit in the anns of the goddess", in *3, 63, and 93). A text implies that the
dedication took place in the sanctuary in front of the goddess (63: Èv ivosx }セ{a
Èrc! ゥヲセ SEi[» (in front
of the goddess' statue or by invoking the goddess as a witness].
A woman dedicatecl a girl which she hacl raised "in the lume of the goddess" 06: セカ avÉSpEIjIO: ^{ゥセ
6vollo:n セ
SEOU). Several sacred slaves (lEPOÙOUÀ01) dedicatecl their own slaves or alumni to the
sanctuary (40, *109, *'112-113, *117, *151), Le. to their "mistress" Hセヲゥ
ùEcrrcoivn flOU: ':'109, *112-113).
Maria, a sacred slave
possibly of Semitic origin - responsible for lighting the lamps in the
sanctuary (lEpoÙOUÀoç ¢ーセャ m
GEiOv Àuxvarc,plO:), probably on the days of festivals, bought a newly
born girl and dedicated it three years later to the goddess (40). After the death of four of her slaves,
a woman vowed the cledication of another slave while he was still a boy (45: D àrcà na.lùîou
Ko:tOlvollaKl ùlà. ¢セ セャヲ no:pO:IlEIVE ゥヲセN。
I:J.ÀÀo: [Zッー イ」 セ
Cil *52: DV K[O:!] ànà オッー\セ
Zッイ」 oャヲ v セZok
ゥヲセ SEi[>; ':'90:
&.ç Ka.! à.nà カoゥー\eセ
L。イ」Zッャ カ oセN。k
ョセ
SEi[». A woman dedicated her own son in fulfillment of a vow she
had made during her son's illness (47: DV UrcÉcrXEW Zッセカ
Èv vocrqJ). A man followed the goddess'
command (Ko:SW[Ç] ÈKÉÀEUcrO:Ç) and bought slaves that he subsequently dedicated to her (''78). A
woman who was unable to repaya debt to the sanctuary dedicatecl her alumna (134: Ùlà. ¢セ カセ
nll11v セ Zッ
ùEÙa,vlcrSo:t no:pà. セ
SEOU Ka.! 1111 ùuvo:crSo:t ànoùouvCi.l). A man dedicated a lost slave (53:
ÈXo:ptcrOlllll' KopacrlOv ... àrcoUÀOl(À)OV) requesting the goddess to look for it for herself Hセ¢
ッZセ
¢セョ
àVo:ÇlltllcrE1Ç). [This text belongs to the group of "prayers for justice", with which persons that have
been the victim of theft cede to the god the stolen or lost item; see e.g. SEC :;o.'VIII 1568; EIr(7J( 54;
EECR 1991, 261]. In addition to slaves, a soldier dedicated also a pair of gold greaves (41; à.VÉS1IKO:
ùiOpov). Helios and Selene are invoked in a text, probably as witnesses of the dedication (*139).
Several texts mention the dutY of the dedicated slave to serve the goddess in the sanctuary during
certain clays, as prescribed by the custom, and on the days of the godcless' festivals (UntlPETEIV ョセ SEi[>
N¢セ
ÈSîflOUÇ hflÉpO:Ç rcacro:ç: 12, 16-20, 22-23, 29, 34, 52, 74, 79; N¢セ
ÈSîllouç hllÉpo:ç Ko:tà. nucro:v Zvャセpo
21;
N¢セ
EiStcrllÉvo:ç hllÉpo:ç: 81; UTCllPETEIV ャZoセ
ÈSîllCi.lç hllÉpo:tç: *132; npocrllÉvE1V ョセ SECt> N¢セ
ÈSîllouç iWÉpo:ç: 33,
ÈSîllouç Z。セーッ
113; orcOlÇ npocrllÉvOlcrlv N¢セ
ÈSîfLOUÇ N¢セーッ
nacro:ç: 83;
43, 98, 136; rcpocrllÉVE1V ゥヲセ SEi[> N¢セ
orcOlÇ 1o:lç ÈSîllo[ç] hllÉpEÇ K' セーッ
ç ッZセ
cruvÉPX1ltCi.l KÈ unllpEl:fi: 46; カoゥセepャctu
ゥヲセ SEi[> N¢セ
ÈSîllouç Éopl:a[ç]:
"55; vieセpャctu
N¢セ
ÈSîllouç hllÉpo:ç: *128; unllpEcrîo:v N¢セ
ÈSîllouç hllÉpo:ç: *131, *143; orcOlÇ cruvÉPXOlVTCi.l1o:Iç
ÈSîllCi.lç iWÉpCi.lç: 58, *61-62; npocrIlEvl... XOlP!Ç カoゥセ
ÈSîllOlv hf1EPiOv セ
SEOU: *56; ÈçunEpEWUV1o: |N。セ
ÈSîflEÇ
セーッ
ç セ
SEOU: *75; È<p' i J npocrllÉvn ^{ゥセ EtEpi[>: 76; cf *120). In one case the service is specified: the
declicated slave should serve as a fiutist (*131: ÙiùOlflt... untlpEcrio:v N¢セ
ÈSîllouç hllÉpo:ç NIカィセャZッ
The
292
A. CHANIOTIS -
J.
MYLONOPOULOS
dedications were made in expression of gratitude (2: EùXaPICHTtPlOV; 69: Érr! EùXapHHIlPlcOIÇ otç
rrapÉcrxou Ti!> àvùpi flou; *153: urrÈp SuyaTpoç... XaPWTTtPlOV; *159: [XapW]TTtPIOV]) or in fulfillment of
vows (EÙÇaflÉvll: 14, *157; EÙxoflEV-: 139; EùXîjV: "156, *'170; Km' EÙXTtv: *162, *166-167), upon divine
command (Km' Érrl1:ayTtv: 34, *101; *151, *154: KaT' ÉrrlTaYljV GEOU 'Y[ljIi]cr'Wu... vセt
カセ}ケ。{tャイ
àrrÉùOJKEV Tft
SEi!>), sometimes after divine punishment (*35: OXÀ01JflEVOÇ urro ᅦセt
ElE[O]U; "being harassed by the
goddess"; *65: rroÀÀ&. ÙIV&' KaK&. rràcrxovTEÇ àrro M11TpOÇ GEroV AùTôXSovoç) [for nO 35 cf EBGR 1999, 181,
on p. 395; in n° 65 the verb à.rroùiùoflEV recalls the use of the same verb in the confession
inscriptions to express an expiatory donation made to an anglY divinity (BIWl( 8, 17, 18, 28, 36, 46,
63, 71, 73-74)], in one case L1pon the request of the provincial governor (63: KaT&. K[É]ÀeucrIV 'Wu
KpaTicrTou ᅦov}ャヲe{yセ
flOU). In two cases the dedication was made by the heirs of the persons who
had promised it (*75: Km' ÉVTOÀ&'Ç... TOU àvùpôç flOU; *87: 0 rrpôTEpoV urrÉcrXETo il flTtTIlP Iuolセ
[cf supra
nO 79l. A fragmentary text refers to the benevolence of the goddess (*104: [-- vセt
ᅦセ}t
SEOU EÙflÉVElaV).
The names of the priest or the priestess and the curator of the sanctuaJY (\EpE1JÇ/IEpÔlflEVOÇ/\Ep11TE1JOJV:
6-8,10-12,21-22,44,53-59,61-62,87-94,101, 121-123; IÉpElaflEpOJflÉVIl: 16-20,27-40,42-43,46-47,51,58,
65-66, 71-73, 77, 82-85, 95-96, 98, 105, 107, 112-113, 116; ÉrrlflEÀ1Fîlç!ÉrrlflEÀ01JflEVOÇ: 6, 15, 20, 22-23, 25-29,
31, 35-37, 39-44, 56-57, 59-62, 71, 74-75, 77, 79, 82, 84, 86-89, 92-96, 105-106, 119, 121, 124; rrpovorov: 8081, 107, 116; KOUPlXTOJp/KoupaTOpE1JOJV: *'65, *102, *113-114; ÉmflEÀouflÉVIl: 46-48, 50; rrpovoo1Jcra: 45) are
often recorded in the manumissions. Among the donors one finds sacred slaves (\EpÔÙOUÀoç Ka!
ÀuxvarrTpux: 39; MIlTpoÇ GEroV àrrEÀEuSÉpa: 43; cf '56, a IEPÔÙOUÀoç?), a slave (*85). [AC]
156) G. PETZL, "Epigraphische Nachtrage ZU!' ehemaligen Sammlung cler Evangelischen
Schule in Smyrna", EA 32 (2000), p. 195-204 [BE 2001, 376]: A series of squeezes of inscriptions
belonging to the collection of the Euangelike Schole in Smyrna (until 1922) are now preserved in
the Institute for Advanced Study in Princeton. On the basis of these squeezes, P. edits six hitherto
unpublished texts. They include an honorary inscription for a man whose ancestors included high
priests and agonothetai and who selved as agonothetes (2, unknown provenance, 2nd/3rd cent.).
[AC]
157) S. PINGIATOGLOU, '''H ÀD:''CpEÎa [セエG
SEâç; LiTtllll'tPCl.Ç; (J'thv apxa1a MaJ(Eoovla", in Ancient
Macedonia VI, p. 911-919 [BE 2000, 434; SEC XLIX 666]: The cult of Demeter in !vIacedonia is
mostly known from epigraphic sources. Il is attested in Amphipolis (archaeologicai finds),
Anthemous (SEG XLII 560), Beroia (J.Beraia 48), Dion (SEG XLIII 386), Kalindoia (SEG XLV 770),
Lete (SEG XLIV 535), Pella (coins), and Thessalonike (archaeological finds). Il is also attested in
Thrace, in Abdera (archaeological finds) and !vIesembria (SEG XLIX 894), and on Thasos (SEG
XXIX 766; XLIX 1172). P. discusses the dedications (statuettes, animal figurines, vases, lamps,
hydriae); the female cult personnel (Dion, Lete); the joint cult of Demeter \Vith Eileithyia and
Baubo, Aphrodite, Kourotrophos, Artemis, Athena, Kybele; the function of Demeter as
Thesmophoros, patron of mysteries and agriculture; and the location of her sanctuaries (hilltops,
outside the city wall). [AC]
158) A.M. PRESTIANNI GIALLOMBARDO, "TEIlÉV1l <PtÀ,lnnou a Philippi: ai proclromi ciel cuita
ciel sovrano?", in Ancient Macedonia VI, p. 921-943 [BE 2000,482; SEC XLIX 768]: A list of
the sale of land belonging to Ares, the Heroes, and Poseidon also mentions two TEflÉvll \[lIÀirrrrou,
which have often been regarded as evidence for the cult of Philip II. The fact that more than one
temenos is mentioned and the sale of this land exclu de the possibility that these TEflÉVll were either
dedicated to the cult of king Philip II posthumously or related to his cult as the city's founder.
They were probably pieces of land outside the city wall; they were possibly awarded as an
honoralY property to Philip, the city's ktistes du ring his lifetime. [AC]
159) C. PRÊTRE, "La Tabula clélienne cie 168 av. ].-C.", BCH124 (2000), p. 261-271: Ed. pr. of
an inscription containing the acts of the Delian magistrates in 168 B.C. The preserved fragment
gives the names of the choregoi and the victors of the choric agon of the Apollonia and of the
dramatic agon of the Dionysia [cf supra n° 60l. Il attests for the first time a competition of f1utists
in the rruSIKôç VÔfloÇ (representation of the battle of Apollon and the Python) in the Apollonia. [AC]
160) F. PROST, "La statue cultuelle cI'Apollon à Délos", Rh'C 112 (1999), p. 37-60 [BE 2000,
132; SEC XLIX 1057]: The evidence of the accounts of the hieropoioi and the inventories, esp. the
indications provided by the crowns for the Archaic cult statue of Apollon made by Tektaios and
Angelion, as weIl as the archaeological evidence suggest that this statue had a hU'ger than life height
Epigrapbic Bulletin 2000
293
(but below 6 m). References to the yâVffi<HÇ of the statue and to Xûlla1a show that the statue was a
o<puplÎÀa10v made of wood covered with sheets of gold. The traditional date (c. 530-500 B.C.) is
probably too low (rather first half of the 6th cent. B.C.). This statue was not placed in the 'oilms of
the Naxians', but in a predecessor of the moptvoç vaôç. [AC]
161) G. RAGONE, "La douleia delle vergini locresi ad Ilio", in F. REDUZZI MEROLA A. STORCHI MARINO (eds), Femmes - esclaves. Modèles d'infelprétation antbropologique,
économique, juridique. Atti deI XXI Colloquio Internazionale girea Lacco-Ameno-Iscbia,
27-29 ottobre 1994, Napoli, 1999, p. 163-235 [SEC XLIX 578]: R. discusses in great detail the
legends and rituals connected with the Lokrian virgins (JG IX2 1, 706) [cf EBGR 1994/95, 39; 1997,
312J.[AC]
162) P. RmcHERT-SÜDBECK, Kulte von Korintb und Syrakus. Vergleicb zwiscben einer
kletropolis und ibrer Apoikia, Dettelbach, 2000: Based on literary sources, inscriptions, coins
and archaeological material, R. studies the cultic relations between Syrakousai and its mother-city
Korinth. R. discusses the cult of nine Olympian gods (Aphrodite, Ares, Artemis, Athena, Dionysos,
Hephaistos, Hera, Hermes, Hestia), as weil as many other non-Olympian gods (e.g. Amphitrite, Pan,
Helios, the cuits of heroes and heroines, and the local Sicilian cuits). The cuits of Apollon, Demeter
and Kore are discussed in detail in a separate section. The closest cultic relations between mothercity and colony can be recognized in the cuits of Apollon and of Demeter and Persephone; the
cult of Demeter was, however, also influenced by indigenous cuits. R. shows that cuits of local
Korinthian heroes did not exist in Syrakousai. (TM]
163) G. RICCIARDELLI, "Mito e performance nelle associazioni dionisiache" , in Tra Oljeo e
Fitagora, p. 265-282: An inscription from Torre Nova (Rome, c. A.D. 160-165) with the list of the
mystai and functionaries of a Dionysiac family thiasos (JGUR 160) is discussed by R. as evidence for
Dionysiac rituals. R. exploits in particulaI' the information provided by the designations used for
the members of the association. The tenn t\PffiÇ which alludes to an epithet of Dionysos in Elis may
be a designation for the priest. The torch-bearers (ùaùoÛxot) presuppose nocturnal ceremonies;
several designations (SEO<pÔpOÇ, Kt01a<pôpot, ÀtKva<pôpOt, <paÀÀo<pôpoç) reflect the carrying of sacred
objects (the god's statue, the basket with sacred symbols, a phallus, torches, the liknon) and the
burning of aromatic substances (nup<pôpoç); several other functions (lEPEÛÇ, iEpo<Pâv111Ç, unoupyôç,
OEIÀllvÔKoolloÇ, àll<PtSaÀÀE'iç) are also related to the procession. The セoukGᅯoエL
¢pxエセッukᅯoエL
¢ーxエセHキッ¬ー エ
and ¢ーxエセ。ッ ¬ー。エ
suggest the use of costumes. The term セ¢kxoエ
ànà K(HaÇWOEffiç is
connected with the reception of a new dress by the initiate. The staging of the ritual in an artificial
cave is suggested by the term àV1po<pûÀaKEç [for an analogous Iist of functionaries of a Dionysiac
association in Thessalonike see EBGR 1999, 144]. In the same article R. discusses the rituals
represented in the Villa dei Misteri in Pompeii. [AC]
164) M. RICL, "Two New Inscriptions From Alexandreia Troas", Tekmeria 5 (2000), p. 127131: Ed. pl'. of an honorary or dedicatOlY inscription erected by a sevir augustalis with the rare
name Psalmus (Alexandreia Troas, 1, lst/2nd cent.). This is the first attestation of this office in
Alexandreia Troas. [AC]
165) M. RICL, "The Phrase K<X't<XXSdo11S 'tptaKoSrll.lÉpou in an Inscription From Macedonian
Lefkopetra", Tekmeria 5 (2000), p. 155-160 [BE 2002, 262]: The phrase Ka1axSdollç
1plaKoSllllÉpoU ("after the thirty days had passed") in a sacred manumission from Leukopetra
(supra nO 155, text n° 100) refers to the obligation to display the act of donation publicly for 30
days, providing a last opportunity for objections. [AC]
166) K]. RIGSBY, "A Suppliant at Gerasa", Fboenix 44 (2000), p. 99-106 [BE 2001, 517]: R.
discusses three texts (on two stones) concerning Theon, a suppliant in the temple of Zeus
Olympios at Gerasa in AD. 69/70 (J.Gerasa 5-6). In the first text (J.Gerasa 5) Theon offered to Zeus
Olympios the amount of 8,600 silver drachmas for the building of the temple and the propylon of
the sanctuary. In the next two texts (J. Gerasa 6) the total amount is summarized as 8,686 silver
drachmas. R. suggests that the discrepancy represents the accumulated interest, since the most
widely attested interest rate in Roman times was one pel' cent pel' month. This means that the latter
texts were eut just one month after the first text. The third text testifies also to an additional
donation of 1,314 drachmas for a bronze statue of Zeus Phyxios, so that the sum offered by Theon
294
A.
CHANIOTIS -]. MYLONOPOULOS
at the end was 10.000 drachmas. R plausibly suggests that Theon arrived at the sanctuary without
monel'; his original commitment had been for 8.600 drachmas, but when he finally was in a
position to pal' - a month after he had taken refuge in the sanctuary - he made an additional olfer
for the erection of a statue of Zeus Phyxios. R suggests that monel' was commonly expected by
suppliants and that the amount was a matter of negotiation. According ta R. a Classical inscription
from Sicily (L. DUBOIS, IGDS 177) should be interpreted in the same way: a suppliant offered monel'
in arder to be admitted to a sanctuary. At the end of his study R. expresses the interesting
assumption that Theon could be an assimilated Jew having taken refuge in the temple of Zeus after
the Jewish rebellion. lJM]
167) KJ. RIGSBY, "Textual Notes on Epitaphs", ZPE 133 (2000), p, 113-116 [BE 2001, 520; SEC
XLIX 2101]: In a late Hellenistic funerary epigram from Aphrodisias (SEG XLIV 865) Zenon, the
father of the deceased person, is identified as a priest of Zeus (iEPEÙÇ .1laÇ), R, suggests that Zenon
have hold the position of the priest of Zeus by inheritance, In a late antique epigram from Petra
UI(fra n° 200J R, reads in 1. 6 8É/l€\ç instead of 8' eセャ L
According to R,'s reaeling, God sent the
deceased persan ta where it is right (rrÉ/l1jlE 8EOÇ /lET&' rraT/lOV orrD 8É/lEIÇ), lJM]
168) K]. RIGSBY, "A Greek Inscription From Troia, 1998", in Studia Troica 10 (2000), p, 9798 [BE 2002, 3491: Eel, pl'. of the epitaph of a gladiator erected by his wife (Ilion, 2nd/3rd cent.),
Any violator of the grave is wamed that he should pal' to the fiscus a fine in the amount of 15,000
denarii (1. 2-3), A funerary epigram (1. 4-11) compares the victorious contests of Hilaros, the
deceased gladiator, with the deeds of Herakles: [c, 7 ioç] yà.p TOI' 'HpaKÀÉa 1[ljlaalV oÉKa K]al ouo &8Àa
。tv セk{i| v
8EOI]a\ /lÉ/lEIX8a,\ &81[avaTO\Œ1 ocbo]EKa rruKTEuaaç 1[Kat Èyw }ᅴwoiセ
TÉÀOÇ Ëaxa ("for just as
they say that h・イセャ、 ウL
having won twelve contests, joined the immortal gods, 1 tao, having fought
twelve, reached the end of ml' life"), lJM]
169) T. RITTI - C. SIMSEK - H, YILDIZ, "Dediche e Ka'taypaqJaÎ cial santuario frigio cli Apollo
Lairbenos", EA 32 (2000), p, 1-88 [BE 2001,434]: The authors present a corpus of 28 dedications
and 57 katagrapbai (dedications of slaves and family members) from the sanctuary of Apollon
Lairbenos in Phrygia (2nd-3rd cent. A,D,) [ç{ EBGR 1996, 227]; this sanctuary was dedicated ta an
indigenous divinity which \Vas identified with Helios Apollon Lairbenos and was worshipped
together \Vith Meter or Meter Leto and other deities, The sanctuary, which is also the finding place
of confession inscriptions, seems to have controlled many aspects of the life of the neighboring
community, In their excellent commentary, R-S,-Y, discuss the formulas of consecration, the legal
status of the dedicators, the onomastics, the provenance of the worshippers primarily from Motella
and Hierapolis, the transmission of divine will through dreams, the legal form of the consecration
(formulas, fines, protective measures, registration), the legal status of the consecrated persons
before the consecration (slaves, family members, and mainly alumni with both free and servile
status), and the various statuses of these persons after the consecration,
The dedications (Dl-28; D21-28 are published for the first time) are addressed to Helios Apollon
Lairmenos (this epithet appears in many different forms, e,g" Lyermenos, Lyarmenos, Laemenos etc,;
see the c, 60 variants of the god's name on p, 75), The divinit)' is often called Theos Epiphanes (D4,
D23) and Epiphanestatos Theos (D11, D22), Two dedications are addressed jointly to Meter Leto
and Helios Apollon Lyermenos (D5), and to Helios Lerbenos and Meter (D12), There is also a
dedication to Zeus Trosou (D20b), The dedicated objects include buildings and building materials
(Dl, D5), an altar (D8), a statue of Apollon Lairmenos (D4), a statue (&voplaç: DlO), a silver phiale
(DlO), weapons (Dl1), and a statue of Apollon Alexikakos (D3; TOI' &voplaVTa 'tOÛ 'AÀEçIKaKOU
'ArraÀÀwvoç), The authors plausibly associa te this dedication with the plague of A,D, 165 and the
recommendation given by the oracle of Apollon Klarios to erect statues [ç{ EBGR 1992, 84; 1996,
183]. The dedications \Vere made upon divine command (KaT&' ÈrrHa.yÎlv: D3, D20), as an expression
of gratitude (XaptcrTÎ1Ptov: D6, D7), in fulfillment of vows (Eùça/lEvoç: D9, D20b, D21, D22, D24;
exセvZ
DIO, D12-13; EùXÎ1: D23), and for the well-being of family members (DS: imÈp TWV TÉKVWV; D21:
imÈp TOÛ ulOû; D22: (imÈp] ... &[OEÀ<p]OÛ /lou; D23: [imÈp rr]aTpaÇ), We single out the reference to an oath
in a fragmentary dedication (D15 セ BIWK 119: ZIᅦ。ャセV
"una dedica compiuta in ottemperanza ad
un precedente giuramento" (or possibly as expiation for perjury], Another dedication was made to
Meter Leto by a woman who had been punished with a disease in her buttocks (D18 セ BIWK 122:
KoÀa.8Iaa. iç TOI' YÀou8pa[v D, (The word Èm<pEpo/lÉVO\ç in D27 is unelerstood as a reference to "persone
o cose che sopravverranno 0 saranno transportate"; it is more probably a reference to an
Epigmpbic Bulletin 2000
295
aggressive action, an attack of some kinclJ. Notice the use of the verb ¢WQP HXwセQャ
in two dedications
(D22-23) [cf supra na 155J. The dedicants include an lEpaç (D9) and a soldier (D11).
The most interesting group of texts are the katagrapbai (KI-57bis: K43-57bis are publishecl for the
first time). Since a detailed report on the publishecl texts has been presentecl in EEGR 1996, 227, we
summarize here only the content of the new texts. The dedication of an lEpaç (together with his
daughter) [cf C. BIUXHE, BE 2001, 434] is unfortunately very fragmentai)' (D 43), but it shows that
the lEpOt were of free status (cf p. 50f, 62f.); among other things this hieros and his daughter
dedicated two alumnae and real estates. The objects of dedication were in most cases alumni and
alumnae (K43-46, K48, 1\51-52, K54), but also the dedicator's own children (K49: カeャセッェ\。ーケt}k{
Tà
TÉ[Kv]a カoゥャセ
... EiEPOÛÇ; K56?), and a girl of unknown status (slave?: K50: Kopacr\Ov). The consecration
is usually expressed with the verb KaTaypa.<jlEIV, but in one of the new texts we find an expanded
formulation with the verbs ÈKXWpEtV, 7lapaXWpEtV, KaTO:ypa<jlElv, XapiÇEIV owpEâç XaplV (K44: cf K46: cf
K52: xapiÇollal Kat KaTaypa<jlW). The gods of the sanctmu)' are called Èm<jlavÈcrTO:TOI Stoi (K44). Three
texts show the patriotic aspects in the cult of Apollon Lairbenos, for whom the following cult
epithets are used: Epiphanes Theos Helios Apollon Lairmenos "the patron of the city of the
Motelenoi" (K46: T0 7lpOEcrTiOn Tfiç MOTE[À,l1ViO]V 7laÀ,Ewç; cf K50), and "our ancestral god" (T0 7laTptq:>
(WiOv) Epiphanestatos Helios Apollon Larmenos, "the patron of the city of the Motelenoi" (K52).
Several consecrations were made upon divine command (KaT' È71uayi]v TOU SEOU: K48-52). The
authors remark upon the differences between these Phrygian katagrapbai and other groups of
analogous texts, such as the Greek sacred manumissions [cf supra na 45], the dedications in
IvIacedonia [lil supra na 155], and consecrations known from Hierapolis and Lydia. [ACJ
170) A. RIZAKIS - I. TOURATSOGLOU, "AU'tpEîEC; crT11V "Avoo MaKEoovla: napaooO'l1 Kat
VEoo'tEptO'llo1", in Ancien! Macedonia VI, p. 949-965 [BE 2000, 446: SEG XLIX 664]: Many
factors influenced the development of the cuits in Upper Macedonia, such as the diffusion of the
Greek Pantheon, local epithets, the introduction of deities, the proximity to Latin Moesia, and the
promotion of cult transfer through the traffic along the Via Egnatia. As examples of the persistence
of tradition and the innovations in the cult practices R.-T. discuss the possible Thessalian influence
on the cult of Plouton (EAM 150), the development which led Herakles Kynagidas (I.Bel'Oia 29-33;
EAil{ 97) becoming a patron of sacred manumissions, and the association of the cult of Alexander
the Great (EAM 148, 157) with the cult of Drakon and Drakaina, but as weil as its possible
promotion under Caracalla. [AC]
171) M. ROMERO RECIO , "Inscripcion a Zeus Casio y Afroclita sobre ancla cie plomo hallacla
en 1905", Ostmka 8 (1999) [2001], p. 541-549: An inscribed lead anchor found in 1905 in Cabo
de Palos (JVlurcia) bears two inscriptions which name Zeus Kasios Sozon and Aphrodite Sozousa
Ord cent. A.D.); Aphrodite is probably invoked as a patron of sailors. It is not clear whether the
object was imported from the East or whether it can be regarded as evidence for a local cult of
these deities in the Iberian peninsula: R. favors the latter idea. [AC]
172) RM. ROTHAUS, Corintb: 17.?e First City of Greece. An Urban Histol)' qf Late Antique Cult
and Religion, Leiclen-Boston-Cologne, 2000: R. presents an overview of the religious life in
Korinth in Late Antiquity based mainly on the archaeological material and the literai)' sources, but
also making use of the numismatic and epigraphical evidence. The most important aspect of this
study is the Christianisation of the city and the "rivalry" between pagan and Christian cult
activities. In two chapters R. also discusses the cult activity at Kenchreai (ch. 4) and at the sanctual)'
of Poseidon at Isthmia (ch. 5). UMJ
173) 1. RUTHERFORD, "Tbeoria ancl Darsan: Pilgrimage ancl Vision in Greeee ancl Inclia", CQ
50 (2000), p. 133-146: R. discusses the tenn tbeoria, which in Greek religious contexts has nine
different meanings and uses. R. makes two suggestions: 1. that tbeoria originally characterized a
spectacle of religious significance and the contemplation of such a spectacle: 2. that the term was
used in the context of pilgrimage starting from the time sanctuaries become significant areas of
interstate co-operation in the 8th cent. UM]
174) I. RUTHERFORD, "The Reacler's Voiee in a Horoscope from Abyclos", ZPE 130 (2000),
p. 149-150: Among the graffiti in the Ivlemnonion of Abydos is one with the horoscope of
Artemidoros, a pilgrim, inscribed after the order of Constantinus II to close the oracle in A.D. 359
296
A. CHANIOnS -
J.
MYLONOPOULOS
(c. 370-410). The inscription closes with the text カセ
10V B11cr&V, où セャ ÈçaÀEÎ\jfffi ("by Bes, l will not
wipe this out"). This text \Vas designed to be read aloud by future visitors, who in reading the
inscription took an oath not to wipe out the horoscope. [AC]
175) ChI'. SAATSOGLOU-PALIADELI, "'Alt6)..,À.rovt AuKicp. 'Ava81ll.lanKo av&yÀuqJo ÉÀÀllvtanKÔlv
Xp6vrov altO セQ B€py(va", in Myrtos, p. 441-451 [BE 2000, 461J: Ed. pl'. of a marble stele with the
representation of Apollon Kitharodos, a wolf, ane! a worshipper (Vergina, 3re!/2ne! cent.) [cf EEGR
1997, 325]. A dedicatory inscription reports that the relief was e!ee!icated by philippos to Apollon
Lykios; the rare representation of a \Volf together \Vith Apollon (ÀUKOÇ) alludes to the god's epithet.
S. discusses the relation of this animal to Apollon and to the legene!s of the Ivlacedonians. [AC]
176) F. SALVIAT, "Le source ionienne: Apatouria, Apollon Delphinios et l'oracle,
l'Aristarchêion", in Cultes pboeéens, p. 25-31: S. underlines the importance of the study of
month names for the study of religion. A still unpublishee! private letter written on a lead sheet
(Massalia , 3rd cent.) attests the festival of the Apatouria for this city, thus confirming the Ionian
origin of its festivals. The prominent position of Apollon Delphinios in Massalia is also of Ionian
origin. The sanctualY Aristarcheion (a sanctuary of Artemis Episkopos) must have derived its name
from the name of the first priestess, Aristarche (PLUT., qu. Gr. 47). [AC]
177) R.H. SAUNDERS, "Corinth 68: Another Interpretation", A ne W7 30 (1999), p. 63-64 [SEC
XLIX 335]: S. republishes Coril1tb VIII 68, which he interprets as a dedication to the "Gods in the
tent" (1. 2-4: 10ÎÇ 1 Èv 1ft cr[K]llvft 1 8EOÎÇ), and not to the "Gods in the beehive" (Èv 1ft NIョカセ}ャj{イ」
[In SEG
XLIX 335 it is observed that the same restoration had been suggested by L. ROBERT (see EE 1967,
is often used to designate temporalY structures in which cult took place. R.
246]. The wore! セカャkイ」
also suggests interpreting the words ArA8H TYXH (1. 1) as a dedicatOlY formula ("to the Good
Tyche of the Gods in the tabernacle") ane! not an acclamation ("Gooe! luck"). [AC]
178) M.H. SAYAR, Die Insebriften von Anazarbos und Umgebung. Teil 1. Insebr(ften aus dem
Stadtgebiet und der naebsten Umgebung der Stadt (lCS/(, 56), Bonn, 2000 [BE 2001, 466]: s.
(re)publishes 661 inscriptions found in Anazarbos (Kilikia) and its territory (cf EEGR 1987, 24);
new texts are marked with an asterisk.
Dedicatiol1s: At least sb:: dedications were made to Aphrodite worshippee! with the epithet Kasalitis
(KacraÀEÎnç, KacrcraÀEÎnç), which probably e!erives from a place malle (*29-34, lst/2nd cent.): Thea
Epekoos Aphrodite (*29), Aphrodite Epekoos (*30, Ka1' exセvIL
Aphrodite Kasalitis Epekoos (*31,
EùXî1v), Aphrodite Kasalitis Epekoos Thea (*32), Thea Kasalitis Epekoos (*33), ane! Thea Kasalitis
Epekoos (*34, an altar). N°S 29-31 are round altars, nos 32 and 34 are altars cut into the rock, nO *33
is the thanksgiving e!edication (Eùxap\cr1(aç ËVEKEV) of a smith, who cut into the rock five steps
(rrÉv1E LIオッャjX。セ
probably leading to the cult place [for a similar dedication see supra nO 79].
Another five altars dee!icated to a Thea Epekoos in fulfillment of vows (*35-39, EùXî1V) and a
thanksgiving dedication to a Thea (*40, Eùxap1cr1îlP\OV) mal' be associa tee! with this cult. Other
dee!ications of the early Imperial period are addressed to Thea Rhome (*54-55), Thea Rhome and
the Theoi Sebastoi (56), Thea Rhome and the Sebastoi Kaisares (*57), Zeus Keraunios (42, *43), Zeus
Theos Olybris ("47, an altar, Eiç
Olybris (*45, EÙÇU.JlEVOÇ; *46), Zeus Olybris Epekoos (*44, LIvセxe
EùX11V), Zeus Olympios (*48, ,1t 'üÀourr(rp), Zeus Theos ("41), Zeus Soter, Poseie!on Asphaleios, Ge
Hedraia, i.e., the Earth that cannot be shaken by earthquakes (49 セ SEG XII 513, on behalf of a
professional association), the river-god Aneinos (*53, 'AvEivrp 8EqJ rro1aJlqJ), and an anonymous god
worshipped as Soter (*51). A dee!ication \Vas made upon the comma ne! (Ka1à KÉÀEUcr\V) of Zeus
Soter Ouranios (*50). Regina, a skeptrophoros, made a dedication to Zeus, Hera Gamelia and Ares,
ca lied Theoi Poliouchoi, during the term of office of Seitos as priest of the Theoi Agreis (52, A.D.
rrôÀEffiç [1E] Kat ᅦセQ
セuo
as "e!ie
153) [S. translates the expression crKl1rr1po<popoucra tEpà urrÈp ᅦセQ
Tragerin des Szepters, Priesterin für Stadt und Rat"; but tEpU. is more probably an attribute of
crKllrr1po<popoucra; 1 suggest translating "made the dedication on behalf of the city and the council,
during her term of office as sacred bearer of the scepter"]. Festivals: An agonistic inscription for an
athlete from Salamis on Cyprus, who distinguished himself in pentathlon ane! stae!ion, records his
vic tories at the Olympia (in Anazarbos?), the Great Panathenaia, the Pythia, the Hadrianeia
Komodeia in Ephesos, the Meras agol1 of the Isthmia, the Sebasta in Neapolis (victory over 87
competitors), an agon in Smyrna, three competitions in Antiocheia (Hae!rianeios, Komoe!eios, agon
of Eukrates), the hieros Hadrianeios agon in Anazarbos, an agon in Tarsos, the Koinos Asias, and
Epigrapbic Bulletin 2000
297
another 47 agons with money prizes (25, c. 200-250). Another fragmentary inscription mentions the
hieros eiselastikos Haclrianeios agon (28, 2ncl/3rcl cent.). We also mention the epitaph of the flutist
(choraules) Makeclonikos of Alexanclreia who won victories in sacrecl agons (*364, IEpovdKllÇ,
lst/2ncl cent.).
Emperor cult: The temple (vuoç) of Domitian, assimilated with Dionysos KalIikarpos, was funded
by a father ancl a son who served as demiourgoi and priests of Thea Rhome (the son was also
priest of the deified Titus); the dedication was the summa honoraria for these offices H¢Lカセ}
セFカ
IEpwauv&v KU] 0111lIOUPYiùwv); the consecration of this temple was undertaken (Ku8IÉpwaEv) by the
provincial governor (21, A.D. 92/93). A priest 'and father for lifetime' HョオセャQp
olà Iオッゥセ
of Zeus
Helios Mithras Aniketos c1eclicated an altar for an emperor, whose name has been erased (9, 3rd
cent. A.D.). A statue of Caracalla was set up by the hieraphoroi ('bearers of sacred objects') [of the
city?l and the hieraphoroi of the professional association of the wool-carders C\EPU<p0[pOl ç]uvlIKf\ç,
sc. auvooou), who also representecl the "other hieraphoroi and gatekeepers of the market" (4 セ SEC
XII 514). There are also c1eclications to Domitian (20, an aqueduct), Trajan (*2), Caracalla (*5), ancl
an anonYI11OUS el11peror (*10, altar). Several inscriptions mention the two neokoreiai of Anazarbos
(6, 11, *12, 13, 18).
Fu l1erm)i clllt: The most interesting text is the epitaph of an eunuch in the service of Ioulia, the
daughter of the Kilikian king Tarkondimotos 1 (73, 1st cent. B.C./A.D.); the epitaph is inscribed on
the facade of a rock-cut tomb, decorated with representations of the Erinyes Tisephone, Allekto
and Megaira, that are named in labels. The Erinyes dedare in an inscription: "\'\le protect the
infertile eunuch. Do not open! For it is not proper" (où XセャiIN
A fragmentaI)' inscription describes
the construction of the rock-cut grave ancl refers to the departure of the eunuch from the world of
the living, "where there are roofs for the unburiecl" (onou セケui
セoiᅦ
¢Lセ。\ー{oi}IN
A reference to a
temenos (?) of Theos Kataibates ancl Phersephone (8EOÛ オッセ。 iuセクHk
KU] <DEpaE<povllç veャNj{セ
]o[ç?]) may
be a reference to the grave. The tomb is placecl uncler the protection of Ate, phobos ancl Moira
H\ーe」イセFN ェ{v
Ga。セャ
KU] ッセ d\
KU] MOlpu); the text conducles with a funerary imprecation (STRUBBE,
Arai nO 393). An 80 years olcl veterinary smgeon by the name of Hippokrates composecl his own
grave epigral11 and hacl it written on a stele (*69). Another grave epigram seems to imply that
Tarkonclimotos, probably a Kilikian king, honorecl his c1eacl enemy (or enemies) with heroic
honors (*88, 2ncl/3rcl cent.: KU] yàp KU] 8uvawIO nÀÉov ゥセ
ÉvdKmo セーjNャu
1 o<ppu nÉÀuç Àdm KU] VÉKUV
[カッオョゥセカL¢
1 ui&voç J.loûvoç TUPKOVOIJ.lowç ᅦoャNjieセm ー\
1 à,vopaalv セーキHェ{カ
nanu nupuax0J.lEvoÇ). A man
who hacl buriecl his wife and his three chilclren ancl \Vas obviously c1isappointecl by his relatives
(cf *512) places his grave under the protection of the gods (opKÎSw 8EOÙÇ Énoupuviouç KU]
Iオッゥカ Xクオセ k
using the common funerary imprecation "may he (the violator of the grave) not
benefit either from his children or from his life" eセiNjH
vw k}{セ
eセ iNj
オッ○セ
oV11[a\V] [ャッセ。
*135, A.D.
ÀÉyoual aUYEvÉcHV
101). [The man urges his relatives not to take care of IÙs grave: nupuvyÉÀÀw ᅦioセ
EtVUl ¢セ \'Om npacJGElv ¢セeャNj
カッセ
カッセオ 。X
à,no ッセ
J.lv{lIlmoÇ Gオッョサ セ
ÉYw yàp 。オカye セ
oùOÉvu otou; S.
translates: "ich verkünde nach meinem Tod von diesem Grab aus". 1 suggest placing interpunction
after npaaaElv, reading ano セッ
jNャvセjNャオセッL
and translating: "1 pass this message to those who daim
that they are my relatives; they should mind their own business; after my death they should keep
away from this grave, for 1 have/recognize no relatives"; for this use of à,no cf J. THORNTON, "Gli
aristoi, l'akriton plethos e la provincializzazione della Licia nel monumemento di Patara",
Mediterral1eo Alllico 4 (2001), p. 442]. An epitaph is declicated to the Theoi Katachthonioi (*224,
is written in the epitaph of a woman who lived in
*609). The exhortation EÙ'VÛXEI' oùodç ¢LX。カオセッ
justice (*396, lst/2ncl cent.), The verb à,<PllPw'isw is used in connection with the c1eclication of a
grave (*431, lst/2nd cent.). We also note several Christian funenu)' imprecations (*646, 647: ËXEI ッセ
à,va8EJ.lU; *648: ËXI ¢セeャNj
ッセ
ᅴoーeセ \
ッセNjHi セ
wû Xplawû; ["he will have to face the terrible comt of
Christ"]).
Ol1omastics: We single out the name Pannychis (*435). [AC]
179) A. SCHACHTER, "Greek Deities: Local and Panhellenic Identities", in P. FLENSTEDJENSEN (ed.), FUl'tbel' Studies in tbe Ancient Gl'eek Polis, Stuttgart, 2000, p. 9-17: According to
S., important factors for the 'homogenisation' of Greek culture during the Archaic period were the
Panhellenic sanctuaries of Olympia, Delphi ancl Delos; the poems of Homer and Hesiod; and the
common Mycenean religious tradition. S. focuses on the cuits of Thebes in the Mycenaean and the
Hellenic periods. Several Linear B tablets from Thebes record the existence of gods such as Hera
(Of28), Hennes (0[31), Potnia (Of36), Marineus (Of25 and 30) or Ma-ka ancl O-po-re (Fq12l). Most
298
A. CHANIOTIS -
J.
MYLONOPOULOS
of the Mycenean deities survived into the Hellenic period \Vith the sa me name or with slight
differences (e,g, Ma-ka as Ma fa [IG VII 2452] or O-po-re as Zeus Oporeus [IG VII 2733]) [cf already
EBGR 1997, 155), (JM]
180) A. SCHACHTER, "The Daphnephoria of Thebes", in P, ANGEL! BERNARDINI (ecl.),
PresenzCl e ji.lI1zione del/CI città di Tebe ne1/CI cu/tu l'CI GreCCI, Atti de/ conuegno
inleIï1C1zionCl/e, Urbino 7-9 /ug/io 1997, Pisa - Roma, 2000, p, 99-123: I3ased on literai)'
sources and the inscription on the so-called Tabula Albani (A, SADURSKA, Les Tables Iliaques,
Warsaw, 1964, p, 83-94, late 2nd cent. A,D,), S, discusses the Theban festival of the Daphnephoria,
According to s, the festival \Vas originally celebrated in the springtime and included a procession
in which the laure! was carried or wom by the participants, The procession \Vas merged with the
carrying of the statue of a goddess from the city to its frontiers not earlier than the 4th cent. After
this stage there have been at least two revivais, first when elements of the Delphian Septerion and
the Athenian Oschophoria were incorporated into the Daphnephoria, and later, \Vhen the festival
\Vas revived bet\Veen the late Ist cent. and the mid-2nd cent. A.D, (JIvl]
181) A. SCHACHTER, "The Seer Tisamenos ancl the Klytiaclai", ClQ 50.2 (2000), p, 292-295: s,
discusses a passage in HERODOTOS (lX, 33, 1) refering to the seer Tisamenos, The text identifies him
as be!onging both to the genos of the Iamidai and to that of the Klytiadai (yÉVEOÇ 10Û 'Icq.lloÉwv
Klcunaol1V), Lists of the cult personnel at Olympia covering the period from 36 B,C, to 265 A.D, (IuO
59-141) refer, ho\Vever, to distinct /lav1Etç belonging either to the Iamidai or to the Klytiadai. An
inscription from Kriekouki ret'ers most possibly to Tisamenos (IG VII 1670, 5th cent., L 3:
[,]Et<HX/lEVàç ,?uoaoo:ç), s, identifies '?uoaoo:ç as a gentilicium and suggests that Herodotos couId have
\Vritten yÉVEOÇ 10Û 'IO:/ltoÉwv Kuoaol1V ("a member of the family of the Kydadai, of the genos of the
Iamidai"), (JJ'vIJ
182) R SCHLESIER, "Menschen uncl G6tter untelwegs: Rituale und Reise in der griechischen
Antilee", in T. H6LSCHER (ed,), Gegenwe/ten zu den J(u/turen Griechen/Clnds und Roms in
der Antike, Leipzig, 2000, p, 129-157: I3ased on literaI)' sources and epigraphic evidence, S,
presents an overview of religious travel to healing cult places, oracles, or panhellenic sanctuaries; S,
also discusses the institution of the tbeoria [cf supra nOS 154 and 173] and the religious status of
travellers and guests (çÉVOt) in the Greek city-states, Each city had ditferent regulations conceming
the religious rights of strangers on its territory, An inscription from De!os even prohibited strangers
from entering the sanctuary of Apollon Archegetes (LSS 49, 5th cent.), [For this prohibitions see
EBGR 1996, 30J, (JM]
183) 13, SCHMIDT-DoUNAS, "Ot OWpEÉÇ 'LWV カキエjH。セ
111Ç MaKEOovlaç. aカ。XセONエ。G
ônÀwv Kat
/lv1wda VlKI1Ç", in Ancient MClcedoniCl VI, p, 1047-1056 [BE 2000, 445; SEG XLIX 658]: s,
discusses the dedication of \Veapons and the erection of Vict01)' monuments by Macedonian kings
in the Hellenistic period, [AC]
184) S, SCULL!ON, "Heroic ancl Chthonian Sacrifice: New Evidence from Selinous", ZPE 132
(2000), p, 163-171: 5, studies some epigraphic evidence showing that combinations of Olympian
and chthonian modes of sacrificial ritual \Vere far more common than is generally recognized, In
L A 9-20 of the lex saera from 5elinous (EBGR 1993/94, 121) ['i supra nOs 28, 42 and 52] s, classifies
the sacrifices for the impure Tritopatores as modified chthonian rites, According to S, only a ninth
of the sacrificial victim for the impure Tritopatores \Vas to be burnt, while the remaining eight
ninths should be eaten, S, calls such combined sacrifices for chthonian deities 'moirocausts', The
où cpopa sacrifices, Le, sacrifices in which the meat should be consumed at the spot, belong to the
category of 'moirocausts', S, interprets the 5th cent. lex sacra from Thasos conceming the sacrifice
for Herakles Thasios (LSSG Suppl 63) as a requirement of a full-scale heroic holocaust: The Thasian
lex sacra forbade any form of modified chthonian rites, S, discusses also the problems of
tenninology with regard to the distinction bet\Veen Olympian and chthonian sacrifices [ci EBGR
1994/95, 325] and the alternative model of distinction between divine and heroic sacrifices, (JM]
185) G, SFAMENI GASPARO, "Les cultes isiaques en Sicilie", in De Memphis à Rome, p, 35-62:
Based mainly on the numismatic material but making also use of the archaeological evidence and
the inscriptions, S, studies the evidence for the presence of the Egyptian cuits in Sicily (cf IG XIV
433; SIRIS 514 and 516, 2nd cent.; G, SFAMENI GASPARO, l culti ol'ielltali ill Sicilia, Leiden, 1973, nOs 3-
Epigrapbic Bu/letin 2000
299
6). According to s., the propagation of the Egyptian cuits on the eastern part of Sicily was based on
the economic, political and cultural relations to Ptolemaic Egypt. UNI]
186) ].\'\!. SHAW, "Pilgrims at the Greek Sanctuary at Kommos", in IJEJrpaYJ1Éva H' LllE8vovç
KplJTOÀ.0YllWV LVVEOp{OV, Herakleion, 2000, A3, p. 219-226: Two ritual traditions are evident in
the great sanctuary excavated at Kommos (Crete): dining and the dedication of offerings (animal
figurines, weapons, Egyptian faiances, etc.). The archaeological evidence suggests the visits of
pilgrims from Crete, Phoenicia, and Boiotia. The deities worshipped in the sanctuary inc1uded a
triad of Phoenician deities (associated with Apollon, Leto, and Artemis?); Poseidon, whose name is
written on an altar; and Zeus. A still unpublished inscription is presented in translation:
"Procreative Zeus [and] welcome news-bringer Athena ". [For the sanctuary at Kommos see also
EBGR 1997, 94 and K. SPORN, HeiligtlÏlller und Kulte Kretas ill klassiscber Ulld bellellisliscber Zeil,
Heidelberg, 2002, p. 212-217), [AC]
187) A. SIMA, "Kleinasiatische Parallelen zu den altsüdarabischen BuB- und Sühneinschriften", Altorienla/iscbe Forscbungen 26 (1999), p. 140-153: Confession or propitiatory
inscriptions in South Arabia have striking similarities with the confession inscriptions in Lydia and
Phrygia. These similarities can be seen in the perception of illness as a punishment for a sin which
needs to be confessed, in the role of oracles and dreams for the communication between angry
gods and sinners, in the nature of the offences (violation of regulations on purity, violation of the
borders of sanctuaries, entering the temple in a state of impurity, adultery, neglect of ritual
obligations), and in the confession of known and unknown sins. Perjury is a common offence in
Asia Ivlinor, but absent in the confession inscriptions of South Arabia. The most striking similarity
between the texts of the two areas is the demand put upon the sinner to write his offence on a
stele; such publicity aimed at demonstrating the power of god and provided an opportunity to
praise him. Despite these similarities, there is no evidence for a mutual influence of the two
regions; the practice of setting up confession inscriptions probably developed independently in
. Asia Ivlinor and in South Arabia, responding to similar religious needs and experiences. [AC]
188) C. SISMEK, "Laodikya Sütunlu lahti", Türk Arkeoloji Dergisi 31 (1997), p. 269-289: Ed. pr.
of the sarcophagus of the hitherto unattested Asiarch Euethios, son of Pyrron (Laodikeia, early 3rd
cent. A.D.). [AC]
188 bis) B.A. SKEEN, "A Note on a Hematite Falcon in the Louvre", ZPE 133 (2000), p. 149152: S. studies a Pharaonic statuette of Horus that was re-used in Roman times and bears an
apotropaic spell in Greek with uoces lIIagicae (Suppl.Mag. l, 6). The statuette should protect a
priest from ail evil, from the wrath of the gods and demons, and from sorcerers O. 8-9: à1to 1taVTOç 1
KaKOû Kat Oャセveoᅦ
8Eiiiv Kat [oa]I/lWVOlV Kat èmo NIvャoカkj\N。セ
In 1. 7-8 the name of the person to be
protected was partially effaced (OIWjlUÀ.Û<J<JOlV [---/lov D. S. supposes that the defacement of the name
on the statuette took place in order to deactivate its magical protection and to expose its owner to
the misfortunes listed in the spell. UNI]
189) M. SLAVOVA, '''IEpo:, tÉpEla, àpXIÉpEla. Epigraphical and Lexical Notes", Olpbeus 8
(1998) [2000J (Memorial Vollime of Vladimir J. Georgieu), p. 105-107: S. corrects the reading
of an inscription from Odessos (IGBulg 1 189): lEPEÙÇ Kat lEpa (not lÉpl[a]); this is the first attestation
of an lEPÛ (member of a religious organisation, not a priestess) i;1 Bulgaria. An inscription in
NIesambria Pontica (IGBulg 1 342) concerns a priestess (\ÉpE(I)a), and not a priest of the
Thesmophoroi (Le., Demeter and Kore). S. argues that IGBulg IV 2053, an honoralY inscription for a
high priestess, whose husband was not a high priest, suggests that women could function as high
priestesses of the emperor cult independently ti'01l1 their husband (cl IGBulg III 888) [but see iI1/1<I
n° 205]. [AC]
190) K. SOUEREF - A. MATTHAIOU, "Tacpuco: crTolxEÎa à1tà "Cà 'QpalÔKacrTpo EJEcrcraÀovlKll<;",
AEMTb 12 (1998) [2000], p. 231-236 [BE 2001, 295; 2002, 275]: S.-NI. report the discovelY of an
inscribed lead tablet near a grave in a cemetery of the Classical period at Oraiokastro (prefecture
of Thessaloniki). The defixio gives the names of the five sons of a man (p. 233). [AC]
300
A. CHANIOTIS -
J.
MYLONOPOULOS
191) M. STEINHART - E. WIRBELAUER, "Par Peisistratou. Epigraphische Zeugnisse zm
Geschichte des Schenkens", Cbiron 30 (2000), p. 255-289 [BE 2001, 70, 352]: S.-w. show that
the formula rrCl.p(u) + mune in genitiv inscribed on objects indicates a gift; the giver is the person
whose name occurs in the genitiv (e.g. IG XIV 2408, 3a, from Palestrina, 4th/3rd cent.). According to
S.-W., objects with such inscriptions should be interpreted as gifts to persons and not as
dedications to the gods. An inscription on a kylix found at the sanctuary of Apollon Tyritas in
Kynouria (JG V.1, 1521, 525 B.C.) refers to the vase as a dedication to Apollon made by a man
named -eitonidas. The vase was originally a gift presented to him by Dorieus. The inscriptions on
two Attic black-figure plates from Sicily (DUBOIS, IGDS 17a-b, c. 500 B.C.) [EBGR 1989, 29] were
previously interpreted as dedicatory Cômpov nE/hoî) and the vases as dedications to an unknown
hero Peclios or to an equally unknown goddess Pedio. S.-\'II. interpret the two plates as gifts to a
woman named Pedio. (TM]
192) E. SULEIMAN, "Results of the Archaeologieal Excavation at Khirbat Yajuz, 1994-1996",
ADAJ 43 Arabie section (1999), p. 5-25 [BE 2000, 681]: Ed. pl'. of a dedication made by an
aquilifer to an unknown deity as an expression of his piety H・{oGセ}ュカ
in Jordan, 2nd/3rd cent.). [AC]
àvélll'\Kev; p. 21; Khirbat Yajuz
193) W. TABBERNEE, Montanist Inscriptions and Testimonia. Epigrapbic Sources I!Iustrating
tbe HistolJ) o/J1tlontanisl11, Macon, 1997: T. presents a corpus of 93 inscriptions from Phlygia (312, 17-56, 58-70, 76-83), Lydia 03, 84-85), Mysia (57, 86), Galatia (87-89), Carthage 04-15), Numidia
(71, 90-92), and Italy 06, 72-75, 93-95) that can be more or less safely attributed to the Montanists (c.
180-600) because of their vocabulary HイーeoGセオエ←ーcャNL
イ ーッ」 セGエ o ciNL
KOlVûlVÔÇ, rrveu/.lCl.1:1KÔÇ, XPElO''ttCl.VOt
XpetO''ttCl.vo'iç, itO"tCl.t Cl.ù'tip rrpàç 'tàv 8eôv) and their use of religious symbols (e.g. the wreath-loaD. We
note the use of pagan vocabulary with references to the Erinyes, Acheron, and Plouton in a grave
epigram of "Christians for Christians" (31 セ MAMA X 275, 3rd/4th cent.). The vocabulary of
another epitaph is more ambiguous: "whom the immortals loved and whom, therefore, we also
washed in immortal fountains and deposited on the isles of the blessed immortals" (67 セ SEG VI
119, 4th cent.: 'tàv àlluvCl.'tOi cptÀÙO'KOV 't01JVeKCI. KCl.t ITllYCI.'iç À,o{lO'CI./.Iev àllCl.vu'totç KCl.t /.ICl.KUpûlV ᅦャoG セv
カッLNャcセカエゥ
àllCl.vu'tûlv) [the attribution to Montanists or Christians is doubtful; for the use of an
ambiguous vocabuhuy in inscriptions of the 4th-5th cent. A.D. see A. CHANIOTIS, supra nO 128; cf
illfra nO 200]. \'<Je also draw attention to the expression used for the protection of the grave. In
addition to the traditional funerary Imprecation "may he leave orphaned children, a bereft
household, a wasted life" (53 = STRUBBE, Arai, n° 162) [again an attribution to Montanists is
doubtful], we find the following formulas: "he will be answerable to God" (itO"tCl.t Cl.ù'tép rrpàç 'tàv
8eôv: 20, 33, 35) [c:l supra nO 79], "he will be answerable to the One who has authority over every
"by God,
soul" 03 = MAMA VI 234, 3rd/4th cent.: itO''tCl.t Cl.ù'tép rrpàç 'tàv ÈSO'ouO'etuço'tCl. rruO'l'\ç LIセxuGャi
do not violate (the tomb)" ('tàv 8eôv O'Ot, /.Ill ZョGoセkエ¢
59-60, 62, 64-66, 4th cent.). He also note an
invocation of the archangel Michael to protect the grave (76, 5th cent.: "he shall have the
commander-in chief [of ail the angels] himself as prosecutor"; Èrrt 'tàv àpXtO''tp[u't]tyov Cl.ù'tàv itXEl
OtUOtKOV). We also single out the epitaph of a victim of the great persecution (56, c. 310-313). [AC]
194) M. TACHEVA, "A Thracian Sanctuary of Asklepios Limenos near Slivnica (territ01Y of
Serdiea) and its Epigraphie Archive" [in Bulgarian], in Sludia Mibailou, p. 152-167 [SEC
:ALIX 914-981]: Ed. pl'. of 69 dedications, mostly plaques (5-54; 5-6 with the representation of the
Thracian rider in relieD, statue bases (55-63), statues of Asklepios (63-69), a/t:l1'S 0, 3, 4), and a
column (2), found in the sanctualY of Asklepios Limenos at Slivnica, in the territOlY of Serdica
(2nd and 3rd cent. A.D.); only one text had hitherto been published (JGBulg IV 2029). The
dedications name Asklepios (5, 13, 18, 33, 46, 62, 63), often with various epithets: Kyrios Asklepios
(3,7,8, 10, 12,36,49), Theos Asklepios 09, 66), Asklepios Limenos (6, 11, 17, 20, 37, 55, 59, 60; cf 14:
Asldepios Limonos), Theos Asklepios Limenos (4, 56, 58), Kyrios Asklepios Limenos (2, 35), Theos
Epekoos Asklepios Limenos 0), and Theos Soter Limenos (57). One dedication is addressed to
Apollon (47). We note the expressions 'AYCl.llj1 Tuxn 05, 16), ompov (39, 40, 59, 65), eùsu/.levoç (1,2,4,
22,28,43,49,57,61,62), eÙX11v (4, 9, 26, 27, 29, 32, 37, 38, 47, 52, 60, 68), eÙ'tuxmç (4, 57), vッエーセGo Nャcク・
(3, 4, 58, 64), and eÙXCl.ptO''tm (55, 69). One of the dedications reports extensive building activities
(olKooo/.lt'1/lCl.'tCl., O''téyl'\, 'tà iepôv) funded by Aul'. Zisoas, a praepositus, in gratitude for the fulfillment
of a vow (4). Many dedications were made by soldiers (4, 31, 36, 41, 56, 67) and magistrates
(bouleutes: 1; phylarchos: 2; toparchos: 60). [AC]
Epigrapbic Bulletin 2000
301
195) P.G. THEMELIS, "HpOJêÇ I((XI rypilla 0'7:1] MêO'O'1)V1), Athens, 2000: Based on the rieh
archaeological and epigraphie material - partially known from the preliminary reports on the
recent excavations at Messene [cf BECR 1991, 234; 1994/5, 345; 1997, 368-369; 1998, 258; 1999, 239] T. offers an impressive overview of the heroic cuits and shrines in the city, focusing on the cuits of
Messene, Arsinoe, and Aristomenes; the cult of Epameinondas as heros oikistes; and the
connection of Theseus with the Messenian ephebes. T. also discusses important intramural
funerary monuments of distinguished Messenians (Damophon, the family of the Saithidai, and
funerary monuments near the gymnasion). The inscriptions on two statue bases found during the
excavations refer to the honored persons as heroes (Dionysios, son of Aristomenes, lst cent. A.D.;
TL Claudius Theon: SEC XLVII 400, 1st cent. A.D.). (TM]
196) M.A.TIVERIOS, Mmœoôvêç Kal IIava(h)vaw. IIava81)VaïKOI àW{JOpêÎç ano TOV
f3opêlOêÀÀaolKo Xillpo, Athens, 2000: Ecl. pI. of fragments of a Panathenaic prize amphora found
in Poteidaia/Kassandreia in 1992; an inscription was incised after firing: {Ga}ー|HhVセッオᅡN
1
{e}セッオᅡNゥQ
1 [ii]pJla11 1 [1E]Â.EÎro[l]. The winner was most probably a citizen of Kassandreia.
According to T., セィエ
building, whe;'e the fragments of the amphora were found, was a sanctuary of
Meter and the vessel was a dedieation to this divinity. T. dates the Panathenaic amphora to 314/3
or 310/9. [(f also M. TIVERIOS, "Panathenaen und Makedonen. Panathenaische Preisamphoren aus
dem nordgriechischen Raum", in M. BENTZ - N. ESCHBACH (eds), Panatbenaika. Symposion zu den
panatbeniiiscben Preisampboren, Rauiscbbo/zbausen 25.11 - 29.11.1998, Mainz, 2001, p. 41-54].
UM]
197) G. Tocco SCIARELLI, "1 culti cli Velia. Scoperte recenti", in Cu/tes pbocéens, p. 51-58:
lnscribed sherds found on the acropolis of Eleia attest the cuits of Athena Hellenie and Hera. Other
cuits attested through epigraphie or archaeologieal sources are those of Zeus, Kybele and
Asklepios. [AC]
198) M. TORTORELLI GHIDINI, "Da Orfeo agli Orfici", in Tra Oifeo e Pitagora, p. 13-40: T.
presents a very useful summary of the present state of research on the 'Orphics' and on the
'Dionysiac-Orphic' texts [cf inJl'a nOS 16 and 119 and supra nO 208], focusing in partieular on the
texts from Entella, Hipponion, Petelia, Thourioi, Pelinna, Pharsalos, Pherai, and Olbia, but also
commenting briefly on the gold lamellae found in graves in Aigion [SEC XLI 401], Methone [SEC
XL 541], Europos [SEC XLV 762], and Pella [SEC XLII 619 a/b; XLV 782-783]) that give the name of
the deceased person or designate him/her as a mystes [ç{ EECR 1991, 177; 1994/95, 104; 1996, 234].
The new discoveries have shown more clearly the soteriologieal aspects of Orphism, its very close
connection with the cult of Dionysos, and the belief in a cycle of rebirths; but they have also
shown that a clear-cut division between two groups of 'Orphie' lamellae is not possible; the new
text from Pelinna particularly demonstrates the confluence of elements from both groups
(Dionysos and Persephone). The relation between Orphies and Pythagoreans still remains to be
clarified. Equally controversial is the discussion about the function or functions of the 'DionysiacOrphie' lamellae, as tokens, instructions for the soul in its journey to the underworld, symbo/a that
document the person's initiation, or liturgical texts. \Ve single out a few of the observations made
by T. She suggests associating the refel'ence to 'truth', Le., to the true life, in the bone plaques from
Olbia Hセゥッ
8ûva1oç セゥッ
àM8Ela) [ç{ supra nO 119], with the expression "tell the entire truth"
(nacrav àÂ.118EÎ11V Ka1aÂ.Éçm) in the text From Pharsalos, with which the mystes is urged to reveal his
identity as the son of the Earth and the Sky; the connection of death and birth (vûv ë8avEç Kat vûv
ÈyÉvou) is now attested in the text From Pelinna. While the texts from ThoLIrioi and Pelinna imply
that the ritual rebirth is achieved in the mother's lap (Persephone), the mother's role in the text of
Hipponion and analogous texts is substituted by the watel' of Mnemosyne which allows the
deceased person to remember his origin and his identity as a mystes. In this context T. discusses
briefly the epigram from the temple of Megale Meter in Phaistos (J.Cret. l,LXiii 3) [associated by
N. CUCUZZA with Leto; see BECR 1993/94, 47], pointing to the analogy between the expression 01
yov[Eàv iJ1tÉXonm] ("those conscious of their origin") and the formula "1 am the son of the Earth
and the Sky". She tentatively suggests the existence of a Cretan initia tory ritual in which a Great
Mother sprinkles the initiates with water. [AC]
199) G. TOUFEXIS - E. MELLIOU, "KpavveOv. Ayp6ç L. KOUKOU1:apa", AD 51 BI (1996) [2001],
p. 368-369 [SEC XLIX 616]: A Hellenistic dedieation of a woman to an anonymous deity was
found at Krannon in Thessaly. [AC]
302
A. CHANIOTIS -]. MYLONOPOULOS
200) S. TRACY, "Two Inscriptions from Petra", ADr!! 43 (1999), p. 305-309 [BE 2001,520]: Ecl.
pl'. of a metrical epitaph which expresses icleas about afterlife (Petra, 4th/5th cent.): "Here is the
memorial of Alphios whom after meeting his fate gocl concluctecl because of his reverential actions
(?) where we also (if we are) reverent (shall go). His sons (set this up)" ('AÀ<PlOIO 10 C5ijfla 1DI' EïvEKEV
1ElJC5Eplaiiiv 11tÉfl'VE 8EOs 1flETà 1t01flOV ol1tll8' ÉflEtS ElJC5EpÉES' uio\). [For EÏVEKEV 1ElJC5Epraiiiv (1. 2-3) cf an
epitaph ti'om Aphroclisias (MERKELBACH-STAUBER, SGO 1 02/09128: ElJC5EpÉOJV xâplv ËpyOJv). The last
phrase has been correctecl by D. FEISSEL, BE 2001, 520 (01tn 8ÉflEIS (for 8ÉflIS) EÙC5EpÉEC5[cr]I) "where it is
proper for the pious"] ancl K. RIGSBY (lnm n° 167: 01tn 8ÉflEIS (for XセャQsIL
ElJC5EpÉES uio\) ["where it is
proper; his pious sons (set it up"J. Ir shoulcl be notecl that "the place of the pious", i.e., the XiiipOS
EÙC5EpÉOJV (cf C51Jv8povos EÙC5EpÉOJV et sim.) is often mentionecl in pagan epigrams; e.g. MERKELBACHSTAUBER, SGO 1 03/02/60, 03/02/62, 04/19/01, 05/01/30, 05/01/49, 05/03/09; for further examples see
A. CHANIüTIS, sI/pm n° 31, p. 169-170 with note 39); Alphios mal' weil have been a pagan; notice that
there is no article before 8EOS]. [AC]
201) A. TZIAFALIAS, "NOllOS AIXPl<J11S", AD 51 BI (1996) [2001], p. 382-383 [BE 2002, 231, 233;
SEG XLIX 602-605]: Ecl. pl'. of 16 inscriptions, among them four cleclications. Atm:\': A woman
macle a cleclication to Artemis after the performance of an initiation ritual (VEPEuC5cwC5[a]; 12, 3rcl
cent.) [for the meaning of VEPEUOJ see EBGR 1993/94, 110]. Two other cleclications to anonymous
cleities were macle by a priestess, after her tenu of office (ÀEnopEuC5aC5[a,); 15, 2ncl cent.), ancl by a
priest cluring his priesthoocl ([ÀEIW]pEUOUV; 16, unclatecl). Larisa: A man cleclicatecl a naiskos stele to
Ennodia Strogika Patroa Cl, 5th/4th cent.). [For the cult of Ennoclia see EBGR 1998, 57. The epithet
Patro(i)a is attested for her in Pagasai in Thessaly, but the epithet LTPOYIKâ (perhaps LWPYIKâ, 'the
loving, affectionate') was hitherto unattestedJ. A woman cleclicatecl a naiskos stele to an anonymous
goclcless in fulfillment of a vow (2, late 4th cent.; EùSallÉva. 1 OVÉ8EIKE). A cleceased woman is
designated in her epitaph as a hpÛJI1C5C5a (3, undatecl). [AC]
202) ChI'. TZOUVARA-SOULI, "AIXTpEio: "Coû セᅡkZoーhG
カセcB o
"HnElpo", in Myrtos, p. 109-138:
Collection of the Iiterary, archaeological ancl epigraphic eviclence for the cult of Herakles in
Ambrakia, Epidamnos, Apollonia, Ephyra, Kassope, Photike, Antigoneia, Bouthroton, Doclona, ancl
Nikopolis. In this context. T.-S. publishes an inscribecl bronze sheet hom Dodona which possibly
names Herakles (['Hpa.K]ÀÉOJS; p. 132). [AC]
203) Y. USTINOVA, "New Latin ancl Greek Rock-Inscriptions from Uzbekistan", Hepbaistos
18 (2000), p. 169-179: Ed. pl'. of a Greek cleclicatory inscription (p. 172) written on the wall of a
cave complex (a Ivlithraeum?) at Kara-Kamar (borcler of Uzbekistan ancl Turkmenistan, Bactria,
unclated). The text is written near the entrance of the western cave chamber; it reacls: 'Pt1tOS Ë811(KE)
("Rhipos dedicatecl"). Two (Jater or contemporary) Latin inscriptions in the same cave complex
were written by solcliers. [AC]
204) K. VANDORPE, "Negotiators' Laws From Rebellious Sagalassos in an Early Hellenistic
Inscription", in Sagalassos V, p. 489-508: Ecl. pl'. of an early Hellenistic stele cliscoverecl in 1996
in front of the northeast gate on the upper agora of Sagalassos. The text is an agreement between
two rival groups of Sagalassians. Ir seems that rebels hacl seizecl the "highest part" of the city (J. If.:
oi k。t { ーッセie}vo
Thlv a.Kpav), which V. identifies with the Hellenistic fortress on the Tekne Tepe.
The rebels ancl the non-rebellious Sagalassians negotiatecl a peace agreement, according to which
the city obligecl itself to do everything in orcier to bring back the exiles clriven out by the rebels;
otherwise, the gods woulcl ruin evelything (1. 2-4: S11hElno iî TE 1tOÀIS KàvayÉTOJ Ka! oi 8EO! àvâmma 1
1tâVTa. 1tOlO[U]VTES ËOJs av ày&yOJC5IV aù10us). The rebels should return the property they had taken
from the exiles, being subject to clivine punishment (1. 7: wtS 8EOtS Ü1t0XOI ËC5TOJC5av). The three
leaders of the rebels were to be executecl, white the remaining twelve rebels had to pal' a fine of
ten minas to be dedicatecl to the gocls (1. 8-10: oi oÈ ÀOI1tO! TÉOJÇ o[?ÛJ]/oEKa nvÉTOJC5av ava. flV&.S ÛÉm,
àpYUPlOU Ka! ËmOJ iE[pov] 1(hav). The general historical context of the inscription is not clear. (TM!.
205) G. VELENIS, "Entypo:<pÉS o:nô Tl1v APXO:lO: Ayopô: "CIlS 0EO"O"(Y.ÂOVlKl1Ç", in Ancient
Macedonia VI, p. 1317-1327 [BE 2000,473; SEC XLIX 815-818]: Ecl. pl'. of four illuitatiolles ad
IIll/l1em written on marble plaques, originally from the Roman Agora of Thessalonike. 1) The
Makecloniarches, high priest of the provincial emperor cult, and agonothetes of the provincial
agon (àymvo8ÉnlS TOÙ KOIVOÙ TiilV MaKE06vmv àyiiivoS iEpoù o}ki{veセuゥ
ElC5EÀaC5n[Koù iC5aKTJiou
'AÀEsavopEÎou), Clauclius Rufrius Menon, organisecl together' セカゥエィ
ィェセ
wife, the high ーイゥ・ウエセ L
Epigrapbic Bulletin 2000
303
gladiatorial combats and venationes for the salvation of emperor Trebonianus Gallus in Beroia
(A.D. 252). Invitationes ad munera were alreacly attestecl in Beroia (J.Berain 68-69). This text
confirms the restoration lcrO:[KTiou] in I.Beroin 69 1. 7. 2) The same high priest, Makecloniarches ancl
agonothetes (àYOlvo8ÉTllÇ ày&voç lE[po]u OlK[OWlEV1KOU ElcrEÂ.O:ŒTIKou lcroJ",ullniou TroV IlEyaJ",]OlV Km()(xpiOlV
Du8iOlV) organisecl together with his wife, the high priestess, munera in honor of emperor Gallienus
in Thessalonike (A.D. 259). 3) The same person, this time also c1esignated as hierophantes of
Kabeiros ancl agonothetes for life of the provincial agon ancl agonothetes of the Kabeiria
(àY[Olvo8ÉT11Ç àyrovoç lEpou OlKOWlEVIKOU EicrEÀo:crTlKOU TroV IlEyaÀOlV Kmcro:pEiOlv 'EnlvE1KiOlV KO:PElpiOlV
Du8iOlV) organisecl together with his wife, the high ーイゥセウエ・
ancl Makecloniarchissa, munera in
Thessalonike in honor of emperor Gallienus (A.D. 260). The title àPXtÉPEIO: P' (cf 1. 7: P' àPXIEpEUÇ)
shows that the wife of the high priest automatically receivecl the honorary title of the high priestess.
4) The fourth text is very fragmentary. [Cf the remarks of M. SÈVE, AE 1999, 1425-1428). [AC]
206) G.
VELENIS,
"Corrigenda et adenda crÈ ÉÀ-À-llVlcr'tlKà Evmiypo:<po ッーX。セ
ànà Bcセ
BÉpola", in
l11yrtos, p. 619-630 [BE 2000, 464]: v. republishes a dedicatory epigram for Pan from Beroia
(J.Berain 37, c. 240-220 B.C.) [cf EBGR 1997, 294] ancl argues that this is not a free-standing base, but
it originally stood next to a wall or a pillaI'. V.'s text differs in two points from that of earlier
Editions. In 1. 5 V. suggests reacling either PU.criÀEIEÇ (royal magistrates) or po:mÀEÎ EÇ (in ti'ont of two
kings, Le. Antigonos Doson and Philip V); in 1. 7-8 he reads IX TE EnicrllllOÇ <PallO: (not IXTE EniŒlwoç
<rafLO:). [AC!
207) A. VERBANCK-PIÉRARD, "Les héros guensseurs: des dieux comme les autres! À propos
des cultes médicaux dans !'Attique classique", in Héros et béroïnes, p. 281-332: Based on the
archaeologieal material, the literary sources ancl the Epigraphie Evidence, V. discusses the healing
cuits in Attika: Apollon Paion (JG 13 1468bis, 5th cent.; LSCG 18 1. 52-54, 4th cent.), Apollon
Prostaterios (JG n Z 4852, 3rd/2ncl cent.), Zeus Hypatos (JG n 2 1358 B 13, 4th cent.), Zeus Ktesios,
Herakles Alexikakos, Athena Hygieia (JG 13 824, 506, 5th cent.), Athena Paionia, Hygieia, Artemis
Kourotrophos, and Amynos. The greatest part of the study is dedicated to the archaeologieal and
Epigraphie eviclence from the sanctuaries of Asklepios in Athens and Piraeus ancl the cult places of
Amphiaraos in Oropos and in Rhamnous. UM]
208) M.-C. VILLANUEVA-PUIG, "Le cas du thiase dionysiaque", Ktema 23 (1998) [1999],
p. 365-374: The Evidence for 'public' ancl 'private' organisation fonns ancl activities of the
Dionysiac thiasoi warns against a sharp dichotomy between the two notions. The lex sacra
concerning the priesthoocl of Dionysos in Miletos (LSAM 48) and the epitaph of Alkmeonis (Milet
VI 2 733) rather suggest an interaction of private and public. The priestess of Dionysos presided
over the 01wôcrtoÇ 8io:croç, practiced the rites \:mÈp >f\ç nÔÀEOlç, but also exercised some control over
the priva te thiasoi which had to pal' a fee for the initiation of women (cf LSCG 166). Alkmeonis
combined the public office of the priestess with a religious Experience relating to private
eschatologieal expectations (KO:J",rov 1l0Îpo: EnlŒTu.fLÉV11; "elle connaît la destinée réservée aux bons");
these eschatological expectations are now attestecl for the Dionysiac initiation through the
'Dionysiac-Orphie' texts. lAC]
209) E. VOUTIRAS, "Tà lEpà "Coi) .1tovucrou 」イBcセカ
"A<pU"Cll", in Myrtos, p. 631-640 [BE 2000, 477]: A
sacred cave of Dionysos existecl at Aphytis (Chalkiclike) from the 8th cent. onwards. Three
potsherds inscribed with the name of the god confirm the attribution of the cave to Dionysos. The
worship of the Nymphs, postulated by E. YOURI ("Tà lEpàv TOU "AfLIlOlVOÇ L\.lôÇ", AAA 3 [1971], p. 363)
on the basis of a fragmentalY inscription ([NUIl<rll]crt) is not certain; other restorations (e.g., [Xapt]m
or [Ti811]crt) are also possible. V. publishes a fragment of a relief c1edieated by a man on behalf of
his father who hacl sen-ed as a priest of Dionysos (late 4th cent.). [AC]
210) E. VOUTIRAS, "R À-o:"CpEio: "CIlS A<PPOOl"Cl1Ç cr"Cllv nEptoX11 "COu 0Ep fuxiou K6À-nou", in Ancient
Macedonin VI, p. 1329-1343 [BE 2000, 435; SEC XLIX 665]: After a review of the limitecl
Epigraphie Evidence for the cult of Aphrodite in Thessalonike (JG X 2.1, 61, 299 and 965/966; SEG
XLII 625), V. points out tbat these texts are related to three different aspects of Aphrodite's cult: as a
patron of the agora ancl of concorcl (Aphrodite Homonoia), as a patron of sailors (Aphrodite
Epiteuxidia), and as a patron of love (Aphrodite Paphie). The archaeological eviclence from Aineia
shows that the cult of Aphrodite in the area of the Thermaic Golf goes back to the Archaic age.
The masons' marks on the blocks of an Archaie temple of Aphrodite in Thessalonike c1ate to the
304
A. CHANIOnS
]. MYLONOPOULOS
early Roman Imperial period: this suggests that the temple was dismantled and rebuilt. Il may be
the temple whieh originally stood at Aineia and was later transported to Thessalonike, where
Aphrodite was possibly worshipped together with Julius Caesar (for his cult see IG X 2.1, 31). [AC]
211) M. WAELKENS et aUi, "The Survey and Excavations in 1996 and 1997. Preliminary
Reports", in Sagalassos V, p. 17-216: Many new inscriptions of the Imperial period are briefly
presented in this preliminary report of the survey conducted in the area around Sagalassos. The
authors summarize theil' content and present photos (no texts)) [we read a few texts from the
photos: new texts are marked with an asterisk]. The texts include an altar dedicated by Eustochos
p. 39*); a funeralY
"for the salvation of his masters" ({J1IÈp 'tfis 'tOiv OE<J1w'tOi(v crco]l'tllPla(s Ka't' [}vセHxe
imprecation (53; G.E. BEAN, "Notes and Inscriptions from Pisidia 1", AllafSf 9 [1959], p. 109, n° 78);
an altar with the bust of a goddess dedicated "to the goddess" (Ù,VÉSllKEV Lセes
probably followed by
an epithet; p. 64*); a relief with the representation of a patera flanked by two zebus, dedicated to
Apollon (p. 73*; SEi!> [Ivセxe
a water vessel, probably used for ritual cleaning, dedicated by an
archimystes (SEG X<'CV1II 1213: p. 73); an altar dedicated to Demeter as patron of good harvest
(35); a dedieation to M. Aurelius and Lucius Verus (JGR III 332; p. 159). An uninscribed funerary
altar has two raised hands in relief, Le., an invocation of the Sun to punish those responsible for
unnatural death (p. 127) [cf sI/pra nO 127). (TM]
212) M. WAELKENS, "Sagalassos. Religiolls Life in a Pisidian Town during the Hellenistic
and Early Imperial Period", in Les syncrétismes religieu,\', p. 191-226: Using the
archaeological, numismatie and epigraphie evidence, \YI. studies the assimilation between LuwianPisidian gods and their Greek counterparts at Sagalassos. Perhaps the oldest religious testimony
from Sagalassos dates to the 3rd cent. B.C.; it is an agreement between rival groups, in whieh the
gods are invoked as warrantors of the decisions [cf sI/pra n° 204]. The most important deities of
the city include Ares (CIG 4377), Ares Kiddeudas [SEG XXXIII 1159], Apollon Klarios (Sagalassos IV,
p. 308: cf a still unpublished inscription that hails Apollon as epekoos), Athena, Hermes, Leto (SEG
VI 602), Men, and Zeus. (TM]
213) E.]. WALTERS, "Predominance of Women in the Cult of Isis in Roman Athens:
Funerary Monuments from the Agora Excavations and Athens ", in De illempbis à Rome,
p. 63-89: The numerous 'Isis grave reliefs' reveal the importance of the cult of Isis in Athens under
Roman rule. W. discusses aspects of their iconography and of the prosopography. The inscriptions
on the reliefs indieate a widespread interest in the cult of Isis whieh was not concentrated within
any given place or tribe. There are examples from Sphettos (JG Il 2 7507, Tiberian), the deme of the
Iphistiadai (Agora À'VII 162, early 3rd cent.), Sounion (JG Il 2 7441, early Antonine) and Alopeke (JG
Il2 5568, early 2nd cent.). The Attie elite participated in the cult of Isis; one of the most prominent
examples is Claudius Phokas of Marathon, an eponymous archon who also bore the title of a
neokoros of Megas Sarapis in Athens (JG Il 2 3681, late Ist/early 2nd cent.). None of the women
represented on the gravestones seems to have been a priestess of Isis. The reliefs document an
intensified participation in the Isis cult from the mid-lst cent. A.D. onwards, and another
subsequent increase in the first sbi:ty years of the 3rd cent. (TM]
214)P. WEISS, "Ellmeneia und das Panhellenion", Cbiron 30 (2000), p. 617-639 [BE 2001,
439]: Eumeneia and other cities in Phrygia (Temenouthyrai, Akmoneia, Sebaste, Kidyessos) seem to
have daimed mythological ancestry with the Achaeans and with Argos in particular, probably on
the basis of mythologieal traditions concerning the Heraclids. These traditions could have
supported Eumeneia's efforts to become a member of the Hadrianic Panhellenion. Based on the
evidence provided both by coins (designation of Eumeneia as a Achaean city, references to of Hera
Argeia and to Hadrianos Olympios Panhellenios) and by inscriptions (SEG XXVlII 1115:
Ka.! qllÂ,ocrÉPacrwS; SEG XXVIII 1116: an honoral'y inscription for
designation of Eumeneia as ey vセs
Hadrian?), \YI. argues that Eumeneia in fact became one of the members of the Panhellenion [for
the Panhellenion see EBGR 1997, 49; 1998, 85: 1999, 111]. The names of the tribes of Eumeneia
(Athenais, Apollonis, Artemisia, Demetrias, Herais) reveal an influence from the cuits of Pergamon;
the name Argeias, however, can be associated with the daim of an Argive origin. [AC]
215) H. WIEGANDT, Cbarms 0/ tbe Pasto Engraved Gems. A Private Collection 0/ Ancient,
Medieval and Modern lntaglii and Camei, Marburg, 1998 [SEG XLIX 2334 and 2378]: Ed. pr.
of cameos and ringstones in a priva te collection. They include an apotropaie gem 0), eight
Epigrapbie Bu/ietin 2000
305
inscribed Gnostic gems (2-9), a Gnostic amulet (10), a Gnostic bead (11), and a Christian protective
gem (2). N°S 4-11 are from Egypt, the provenance of nOs 1-3 and 12 is not known. 1) Agate cameo
with a winged Eros, his hands chained ti'om behind: セQ KaKàç Eucn;â8l ("that no bad be certain": 87,
3rd cent. A.D.). 2) Jasper gem; on the obverse a cock-headed anguipede with whip and shield; in
the shield the name [am and a sequence of vowels (laEl1oUlllE); underneath the vox lI1agiea
|Qセ。NャeGo vZッ
and magical characters; on the reverse a mummy of Osiris and a sequence of the seven
vowels 000, 2nd/3rd cent. A.D.). 3) Jasper gem with a cock-headed anguipede with whip and
shield on the obverse; in the shield the name [am followed by the vox magica ET]O'oum; around the
figure the magical names [am, BaaÀ. and Ap'rl1; on the reverse the magical names [am, l。セᅯjXL
。セー oG ウ
001; 2nd/3rd cent. A.D.). 4) Haematite gem with the representation of [-Iarprokates seated
on lotus in a papyrus boat, between a hawk and a cynocephalic ape (obverse); on the reverse the
ltlplo:lEtl ーeャッZセエーeャ
ッuセャoオュ。
003, 2nd/3rd cent.). 5-6) Two gems, of chrysopras
inscription 。セN|oーt}
(04) and chalcedony (105) with a lion-headed snake (obverse) and the inscription S&.S ᅦャセuovx
on
the reverse 004-105, 2nd/3rd cent.). 7) Jasper gem with a scorpion stinging a male goat in the
genitals and the inscription O'aÀ.aflaSa 1 Ka8aO'EpflE 1 8uEflaùa 1 セャ。ヲNQエt}sュ
1 8aT]m 1 Euo8aPf.lapxapa 1
afloupouÀ.O'1tE 1 pfla'rOplÇo 1 YOVE (obverse); on the reverse an ithyphallic Pan before a goat Iying on its
back and the inscription epセャQカッーャ Zs\ー。vャQヲ ッZャ
1 Qエ。セ
1 oUpoufl<pO'aÀ.a 1 flasaKa8aO' 1
8apxmÀ.avùa<pvmÀ.avua<p0'.mO'aÀ.aflavEu; this gem probably aimed at increasing fertility or sexual
potency 006, Imperial period). [On the obverse, on 1. 4 one reads on the photograph セャッZヲ QエNt}sャュ[
for 1tÀ.l1S ef the vox magica VlXap01tÀ.l1S セ 1tÀ.ijSov XâplV (cf \XT.M. BRASHEAR, "The Greek Magical
Papyri: an Introduction and Survey", in ANRIf7 II, 18.5 [1995], p. 3594); on 1. 4f. one recognizes a
sequence of vowels (aT]mEuo), then 8ap flO'.P xap; cf xapO'.xap in PGM IV 2771 (W. BRASHEAR, arf.cif.,
p. 3602); on 1. 7-9 one should read O'1tEpJ.1o:'rOplÇOYOVE, a magical word composed of O'1tÉpfla, piÇa and
yovoç; on the reverse one recognizes <Pavl1flo:l, O'aÀ.aflO'.Sa, 8apxmÀ.av ùa<pvmÀ.av, and O'aÀ.aflaveu]. 8)
Jasper with the representation of Anoubis with kerykeion and vessel and the name [am 007,
Imperial periocl). 9) Jasper gem with a lion-headed god with ankh and staff \Vith snake on the
obverse and the inscription ャッZーセ。X ケーoGNヲャカ Q
on the reverse (108, Imperial period). [This magical
word appears also on PGM l 142 and on solar amulets; see W. BRASHEAR, I.e., p. 3587]. 10) Agate
on the obverse and the magical words a80up yapùapa Kpmsafl <plo:<pla <ppl
plate amulet with mャク。セN
ー。ク セ
on the reverse (109, Imperial period). 11) Heamatite bead with the representation of a
demon (Bes?) with radiate and wings, an ass- (or dog-)headed demon, and a lion-headed figure;
the inscription is only partly legible: 8uaK1ll myulO'Evl mO'lOlUl'r, EmE'r\ \D'tlaKYl ml1lO'lX 009, Imperial
period). 12) Haematite gem with two angels holding onto a cross on the obverse and the names
mャク。セN
and イ。ャセー N
on the reverse (111; 5th/6th cent.). [AC]
216) M.
WORRLB,
"Delphes et l'Asie Mineure: pourquoi Delphes?", in Delpbes, p. 157-165
[BE 2001, 234]: W. discusses the numerous festivals of Delphic type created in Asia Minor in the
3rd cent. A.D. exploiting the epigraphic evidence from Side, Perge and Hierapolis. In a period of a
great crisis such festivals supported the common Hellenic identity. \\1. compares this phaenomenon
with the creation of festivals of the Delphic type in Magnesia on the J'vlaeander and in Sardeis in
the Hellenistic period. ijM]
217) M. WORRLB, "Pergamon um 133 v. Chr.", Cbiron 30 (2000), p. 543-576 [BE 2001, 366]:
Ed. pr. of an honormy decree of Pergamon for Menodoros (c. 125 B.C.). The decree was proposed
by the eponymous plytanis and priest of Philetairos [çf SlIpl'Cl nO 126]. Among Menodoros' many
services for his city, the decree mentions that he was the priest of the Samothracian gods for life, he
was elected in many priesthoods (ef 1. 5: [Èv 'raîç] \EpmO'uvmç a1:ç ÈXElpmOVT]O'Ev alHàv 0 ùijfloÇ), and he
served as plytanis and priest of Philetaitos. The new text shows that the eponymous magistracy of
the prytanis was connected with the priesthood of Philetairos. Menodoros is also praised for his
good judgement \Vith regard to the Pergamene hieronikai (their rights?, the compilation of their
list?; 1. 7f.: àVE1tiJ.1EV1t'rOV [ù' ÈK't\8ÉflEVOÇ? カ}セイG
'riilv 1toÀ.l'riilv KpiO'IV 'riilv 'rE vlKÔJv'rmv 'rOùç lEpoùç àyiilvaç Ka!
K]aÀ.À.lO''rOV 1tEpmOlOuV'rmv KOO'J.10V 'rijl 1ta'rpiùJ); he himself \Vas the winner of the horse race of the
ninth celebration of the Pergamene festival Soteria kai Herakleia (1. 9f.). [AC]
218) I. XYDOPOULOS, "NÉ€ç È1ttypa<pÈç <l1ta カセイG
Iluova Gイセ
Ill€ptaç", He/ienika 50 (2000), p. 3543 [BE 2001, 277]: Ed. pl'. of 7 inscriptions from Pydna. A marble cult table was dedicated to an
unknown deity by a man from Beroia and his family (7, lst cent.). In an epitaph the deceased
woman is called ilPmiç (4, 2nd cent.). [A stele regarded by X. as an epitaph 0, 5th cent.: IIavv<;>l---
306
A. CHANIOnS -]. MYLONOPOULOS
]laÎos is interpreted bl' K. TSANTSANOGLOU, "nàv Nâi:oS", Hel1eni/Ja 51 (2001), p. 153-155, as the
boundarl' stone of a sanctualY of Pan Naios (nàv Nlâi:oS); the epithet Naios is attested for Zeus, but
Pan is also associated with the Nai:â8ES NUflCPo:t; if, however, the stone is broken along the right side,
T. sllggests reading nàv N?[Il]laÎoS; çl BABRIUS 1, 23, 4J. [AC]
219) A. YÜCE, "Merzifon Aktarla (Nureni) lahiti kurtarma kazisi", in Jl1iize 8, p, 517-528: A
funerarl' Imprecation is written on a sarcophaglls found near Amaseia (Imperial perioc\); 6 1tpocrl(OV
crEllvéilç mi 81Kaiwç à1to wu ISEOU ᄋwQPセZNoエQ¢
El 8[È] KlX1à <pS6vwv [or Kam<pSovéilv] 1tpocrEÀ.Scbv K<HÉçn 11
Ë1Ep6v 11 cra1tpov Lャeイ」セoエQ
1OU1qJ 1111 セケ LQサ。セ
セャi
SâÀ.acrcra LセQwNエ
(M 1 iャセ 1ÉKVWV oVllcrlÇ, セャi yuvalKoç
MOYTINOl: ["whoever approaches (the grave) with respect and justice, mal' he be rewarded bl' the
god; but if he comes with envl' and shatters it or destrol's something else, mal' the earth not be
passable for him and the sea not navigable, mal' his chi!dren not prosper, let his wife ---"J. [AC]
220) K. Zü\lMERMANN, "Spathellenistische Kultpraxis in einer karischen Kleinstadt. Eine lex
sacra aus Bargylia", ClJiron 30 (2000), p. 451-485 [BE 2001, 410]: Z. suggests several restorations
for the t\Vo fragments of the dossier of decrees concerning the sacrifice for Artemis Kindl'as in
Bargylia (SEC XLV 1508 A/B) [for a third fragment see supra nO 24], reconstructs the procedure
prescribed for the selection and review of the sacrificial animais, and comments in detai! on the
part plal'ed bl' the phl'lai and the metoikoi in this festival and on the distribution of the meat of
the sacrificial animais after the sacrifice. [AC]
Angelos CHANIOTIS
Seminal' für Alte Geschichte
Marstallhof 4
D - 69117 Heidelberg
e-mail: angelos.cbaniotis@urz.uni-beide1berg.de
Jannis MYLONOPOULOS
Archiiologisches Institut
Marstallhof 4
D - 69117 Heidelberg
e-mail: poseidonjan@web.de