Kernos

20  (2007)
Varia

................................................................................................................................................................................................................................................................................................

Angelos Chaniotis et Joannis Mylonopoulos

Epigraphic Bulletin for Greek Religion
2004 (EBGR 2004)
................................................................................................................................................................................................................................................................................................

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Angelos Chaniotis et Joannis Mylonopoulos, « Epigraphic Bulletin for Greek Religion 2004 (EBGR 2004) », Kernos [En
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Kernos20(2007),p.229-327.  

Epigraphic Bulletin for Greek Religion 2004
(EBGR 2004)   

The17thissueoftheEpigraphic Bulletin for Greek Religionpresentsthegreatmajority
of the epigraphic publications of 2004 and many additions to EBGR 1999-2003. We
have placed emphasis on the presentation of new corpora and editions of new texts,
butwecouldnotresistthetemptationtoincludeinformationcontainedinpapyri,both
magical papyri and other papyri of religious interest that might otherwise remain
unnoticed(153.205).However,wecannolongerfollowthediscussionconcerningthe
Derveni papyrus (see more recently F. JOURDAN, Le papyrus de Derveni. Texte présenté,
traduit et annoté, Paris, 2003 [with the review in Kernos 18 (2005), p.553-556];
G.BETEGH,The Derveni Papyrus. Cosmology, Theology, and Interpretation,Cambridge,2004;
T.KOUREMENOS, G.M. PARASOGLOU, K. TSANTSANOGLOU, The Derveni Papyrus,
Florence,2006)orthenewlyeditedepigramsofPoseidipposwhichareofgreatinterest
forHellenisticreligion(e.g.,B.ACOSTA-HUGHES–E.KOSMETATOU –M.BAUMBACH
[eds.],Labored in Papyrus Leaves. Perspectives on an Epigram Collection Attributed to Posidippus
(P.Mil.Vogl. VIII 309),Washington,2004). 
In addition to many new inscriptions (esp. 1-3. 11. 26. 29. 43. 57. 118-120. 135.
138.140.142.151.156.171-173.176-179.187-188.213.223-224.231.241.247.251.
256. 268-272. 277-280. 284-285. 288. 290. 296-297. 306-307), in this issue we
summarize 14 corpora, concerning the inscriptions of Dacia (235), Apulum (218),
Halasarna on Kos (141), Ikaria (189), Samos (104), Akragas and Gela (8), Elea (293),
the Museum of Catania (143). France (61), south Karia (31), Sinope (87), the area of
Mt.SultanDağiineastPhrygia(128),andPerge(239).
Thenewtextsaddsomeinformationconcerningtheworshipofgods,e.g.,attesting
for the first time the epiklesis Aontia (or Adontia?) for Artemis in Achaia (213),
identifying a sanctuary of Achilles on Thera (248), offering what may be a very early
attestationofAsklepios’cultinThessaly(288),andprovidinginformationconcerning
the cult of healing heroes in Mylasa (26). But studies based on previously published
material, in particular surveys of cults in Roman Asia Minor (e.g., the cults of Mes,
HosioskaiDikaios,andtheTwelveGods),alsomakesignificantcontributionstothe
study of important religious features of this period, such as an emphasis on divine
justice, the concept of a hierarchy among the immortals, and the communication
betweengodsandmen(cf.,e.g.,3.159.166.171.178);wesingleoutanewanalysisof
Hadrian’s dedicatory epigram to Eros at Thespiai as a testimony of contemporary
religiousmentality(102).TheneweditionofanorationforTheseusinRomanAthens
(84)providesinsightsbothintothecultoftheAthenianheroandintothefunctionof
epideictic orations in festivals. The cult of mortals has attracted a lot of attention in
recentyears.InthisissuethereaderwillfindnewevidenceforthecultofAgrippain

230

A.CHANIOTIS,J.MYLONOPOULOS

Thessaly (135) and the imperial cult in Kalindoia in Macedonia (251), but also
summariesofstudiesoftheranksof‘politicalgodsandheroes’intheHellenisticperiod
(35), on the cult of benefactors (265), and on the rituals of the Hellenistic ruler cult
(105).
There are only a few new leges sacrae, including sacrificial regulations from
Athens (256) and Kos (140), but we should also mention the new copies of the lex
sacra of Antiochos I of Kommagene (57; cf. 215 and 300), a new date plausibly suggestedforthefamouslexsacraofthemysteriesofAndania(268),andnewsignificant
contributions to the interpretation of the equally famous regulation of Selinous
concerningpurificationrituals(69and74).Turningtosanctuaries,theirorganisation
and their finances, the new texts include an exciting new find from fifth-century
OlympiaconcerningtheorodokoiinSpartaandEuboiawhichseemstoshowthatthe
sanctuary possessed a widespread network of relations at an early stage (247), a very
interestingHellenisticdecreefromHalasarnaforbiddingtheuseofsacredpropertyas
surety for loans (141); and another inscription from the same city which shows that
formerpriestsconstitutedaboard(141).Weshouldalsomentioncontributionstothe
study of temple inventories (145-149), an important source of information for
dedicatorypracticesandtheterminologyusedfordedications;inconnectionwiththe
vocabulary of dedications, we point to a new text from Halasarna which attests the
unusualdesignationofadedicationasanεἱλαστήριον(141).WealsonotethepublicationofanexcellentstudyofdedicatorypracticesinlateHellenisticandRomanGreece
(244).Amongthenewtextswesingleoutadedicationofanalumnustoananonymous
godinThyraion(126).
The study of ‘Dionysiac-Orphic’ texts has been moved forward both through
new editions of this material (20 and 222) and through important observations
concerningthecontentofthesetexts(esp.65;cf.221).Anothergroupofexcitingtexts
whichiscontinuallyincreasingandalsoattractingtheattentionitdeservesconsistsof
theso-called‘confession inscriptions’.Althoughthisissuepresentsonlyonenewtext
(179;fornewtextsseeP.HERRMANN–H.MALAY,New Documents from Lydia,Vienna,
2007 [Tituli Asiae Minoris, Ergänzungsband]), we note several studies devoted to these
texts and their religious and sociological aspects (esp. 18. 44-45. 98-99. 126. 294). A
newinscriptionfromPhilomelion(126)seemstocondemnunjustoaths,whichisalsoa
common theme in ‘confession inscriptions’. Sociological aspects of religion are
illuminatednotonlyby‘confessioninscriptions’,butalsobystudiesofcultassociations
(9.15),ofwomenparticipationinreligion(22),andofthereproductionofsocialpatternsincultcommunities(96).Wealsomentionaninterestingtext(anoldfind)from
Kyrenewhichdemonstrateshowsomethingasinnocentsasthesendingofadelegation
toafestivalcouldbepoliticallyexplosiveinthecontextofrivalriesbetweencitiesinthe
RomanEmpire(164).
Manynewtextsprovideinformationconcerningconceptsoftheafterlife(e.g.,114.
156) and funerary customs. We single out several interesting funerary imprecations
(126.171)aswellasnewevidencefortheeffortsofindividualstosafeguardthecontinuationoftheirfunerarycult(1.124),fortheheroisationofthedead(189),andfor
theprotectionofthegrave(158.187).Thereaderofthisissuewillnotfailtoobserve
the large number of studies devoted to magic in the broadest sense of the word,

Amsterdam.128-129.. 138. Ankara 21-31 Mayis 2003. .Otherstimulatingdevelopmentsconcernthestudyofthecirculationof magical handbooks from which spells and recipes were copied and adapted (80. ZOLOTAREV (ed. p.131.H. Ankara 27-31 Mayis 2001. it is not surprising that the number of inscriptions pertaining to religion increases in the Imperialperiod.as wellasoflatervolumesoftheSEG. 97. Ankara 27-31 Mayis 2002.3.AsregardstheconflictbetweenHellenicreligionandChristianityinlate Antiquity.307)andphylacteries (e. DREW-BEAR et al. Araştırma Sonuçları Toplantısı. 22.averyimportantnewfindisaninscriptionofIkaria(189)whichcontainsan oracleofApollonPythios.Thismakesastudy oftheinteractionbetweentraditionalGreekreligionandotherreligioustraditionsand ofthevariousformsof‘syncretism’possible. Lyon.datesareBC.Abbreviationswhicharenotincludedinthelistofabbreviations are those of L’Année Philologique and J.includingareasontheperipheryofGreekreligion. 20.. The complex relations between different religiousgroups(pagans.. 2005. ΑΝΑΧΑΡΣΙΣ.andChristians)canalsobestudiedinLate Antiquity. Konya 24-28 Mayis 2004.278.2006.81.Aftertheconceptof‘Romanisation’was shown to be inadequate to describe the multifaceted impact of Roman rule in the Roman East. 243).Weare very much obliged to Benjamin Gray (All Souls College. including justified curses (126.I.Ifnototherwisespecified.. Ankara. 19. (eds. 2004.11)toaparticular groupdifficult. Oxford) for improving the Englishtext. The identification of a particular group of curses. Actes du Ier Congrès International sur Antioche de Pisidie. Ankara.196.282.. Πρακτικὰ Ἐ̟ιστηµονικῆς Συνάντησης. EpigraphicBulletinforGreekReligion 231 especiallytocursetablets(e.Volos. Βόλος 27.p.4.an interesting phenomenon is the convergence of the religious vocabulary of different religioustraditions.1999. Ankara. 130)andofsyncretistictrendsinmagic(e. Araştırma Sonuçları Toplantısı.).245). 80-81. 2002.g. 170. 2001 (Khersonesskij sbornik 11). 27. has marked a significantstepforwardineffortstogivedefixionestheplacetheydeserveinthehistory ofmentalities. M. 78.287-288and Kernos7 (1994). 129). STRUBBE (ed.g.g.whichmakestheattributionofsometexts(e.[AC] Abbreviations Actes – Antioche de Pisidie AEThSE1 Anacharsis AST 19 AST 20 AST 21 AST 22 T. recent scholarship proposes more differentiated approaches to this subject (e. 21.I.280. Araştırma Sonuçları Toplantısı. Sevastopol.M.referringtotheconversion ofancienttemplesintochurchesofMary(5thcent. Considering the evolution of the ‘epigraphic habit’ in the Greek world. 11. 2003.alsoquotedbyChristianauthors.AD). 2003. 277). Ἀρχαιολογικὸ Ἔργο Θεσσαλίας καὶ Στερεᾶς Ἑλλάδας.g. Supplementum Epigraphicum Graecum.). Pamjati Jurija Germanoviča Vinogradova.2003. 19. 128. 280). 278. ‘prayers for justice’ (13.151. TheprinciplesexplainedinKernos4(1991).). 44-45. Ankara. Araştırma Sonuçları Toplantısı.2-2.287 alsoapplytothisissue.g.Jews. Consolidated Index for Volumes XXXVI-XLV (1986-1995).

117.299. 1η Ἐ̟ιστηµονικὴ Συνάντηση. Actes du colloque international à la mémoire de Louis Robert.).). The Cauldron of Ariantas. LAZZARINI – G.-L.21. 229. Actes du colloque de Lyon 7-8 juin 2001. Leipzig.247. 135. L’épigramme de l’Antiquité au XVIIe siècle ou Du ciseau à la pointe.Marathon:82. 2004. A Collection of New Documents. Ἀττικαὶ ἐ̟ιγραφαί. Uppsala. FOLLET (ed. HEEDEMANN – E. MOLISANI – S.208.Oropos:110. 227. Culture. Paramone.).L. Paris. PANCIERA (eds.Achaia:213. Megalopolis: 35. L’hellénisme d’époque romaine S.247. Volos. Aarhus. 297. (eds. The Hellenistic Polis of Kos K.Sounion:95.G. 2002. CABANES – J. Nancy. 174-175. 198.155156. Thessaly: 101. 108. Sčeglov.J. 2004.). 216.242. 301. 94. WINTER (eds. Epidauria: Epidauros: 31. Arkadia: Mantineia: 102. L’hellénisme d’époque romaine. Paris.Eleusis:31. 2000 [2003]. Das antike Asyl. Leiden. Thebes: 6. Epigraphica. 2004. Asyl Selected Topics[AC] Geographical areas (in the sequence adopted by SEG) Athens/Attica:9.Brauron:63. COWEY – B. Editionen und Aufsätze von Mitgliedern des Heidelberger Institutes für Papyrologie zwischen 1982 und 2004.127.Messenia: Andania: 62.147-149. LAMBOLEY (eds. Phokis: Drymaia: 94. 149. 2004.271.137. L’Illyrie méridionale et l’Épire dans l’Antiquité. DION (ed. Mélanges en l’honneur de A. Thespiai: 17. L’épigramme J. 125.).240.233. 256. a. Neue Forschungen zur Religionsgeschichte Kleinasiens.). 286.Delphi: 88. State.Boiotia:283. NGSL E. Rome.).295.49. Geburtstag gewidmet. HÖGHAMMAR (ed.). Paris.. 2003. Atti delle Giornate di Studio di Roma e di Atene in memoria di Margherita Guarducci (1902-1999). Elmar Schwertheim zum 60. 171bis.M.298. 2003.C.Tainaron:306.). Politics. 7-8 juillet 2000.N.). LUPU.Rhamnous:212. Religionsgeschichte Kleinasiens G. Nouveaux documents. West Lokris: Naupaktos: 188. 195.232 A.54-55. 268-270. 264. 160-163.234.24.E. Sikyonia: Sikyon: 144. Epigraphica – Guarducci M.ΠΟ στὴ Θεσσαλία καὶ τὴν εὐρύτερη ̟εριοχή της (1990-1998). rechtliche Ausgestaltung und politische Funktion. 305. p. 101. The Cauldron of Ariantas P. DREHER (ed. Les cultes locaux dans les mondes grec et romain.131. 307. 267. Bonn. Cambridge. 152). 2004 (Boreas 28). LABARRE (ed. The Greco-Roman East. The Greco-Roman East S. nouvelles approches (Ier s.Lakonia:Sparta:76. 2003 (Asia Minor Studien 49).MYLONOPOULOS M. Πρακτικά συµ̟οσίου εἰς µνήµην Adolf Wilhelm (1864-1950). . The Hellenistic Polis of Kos.83-84.). 185-186.S. IV. 272.P. 206. COLVIN (ed. Messene: 62.15-16. 268.Olympia:14. 2004. Elis:14. 238. 209-210. Actes du IVe colloque international de Grenoble (10-12 octobre 2002). 233. MATTHAIOU – G.Kythera:284. Argolis: Argos: 38. Society. Economy. Kultische Grundlagen.Tanagra: 242. MALOUCHOU (eds.). Greek Sacred Law. Ergo –Thessalia Τὸ Ἔργο τῶν Ἐφορειῶν Ἀρχαιοτήτων καὶ Νεωτέρων Μνηµείων τοῦ ΥΠ. Cologne et al. KRAMER (eds. and Culture. 275.). 192. Lyon. 242. – IIIe s. Les cultes locaux G. 102. Athens.145. 2003. 2005 (RGRW. Attikai Epigraphai A. 200.C. L’Illyrie IV P.Aigina: 83.CHANIOTIS. 2004 (Yale Classical Studies 31). BILDE et al. Paramone J.

goat:140. Mopseion: 288.126.Teos:34.Apollonia:226.11.Dion:107. Crete:23.26.Kourion:102. 40. 231. Metropolis:73bis.Maroneia:304.48. Pessinous: 228.114. s. 166.Nisyros:203.magic.36.225. 243.Paros:187. Kalindoia: 251. EpigraphicBulletinforGreekReligion 233 Gonnoi: 142.Galatia:Ankyra:157. Koressia: 104.178-179. Kyme: 35.Illyria:37. 225. Aigeai: 259.234bis. Syria/Palaestina: 19.Ionia:Ephesos:273. acclamation:96. Pergamon:97. Philadelpheia: 214.74.31. 119.phylactery anatomicalvotive:101.Greekwords apotropaictext/object:61. Eretria: 182. Apulum: 218.87.cow:26. Stratonikeia:291. Aphrodisias: 43.cf. Troas: Ilion: 103.52. Pisidia: 116.Thera.Amorgos:109. Katane:143. Epeiros: 37.funeraryaltar:1.65.Smyrna:34.Inatos:204.109.235.69.Trebenna:124. 138.9. Perge: 239.231. 234bis. Samothrake: 230.ewe:140. Pamphylia: 118.61. Kibyra: 50-52.Keos:88. Selinous:31.Italy: 129.195.108. Mylasa: 25-26.cult:1. Sidon: 266. 112.108.Andros:202.239. 152.Nikopolis ad Istrum: 173. Mysia: Gambreion: 88. Delos: 46.Olympos:2.5. 68.17. Pantikapaion: 276. 128. 34.35-36. 27. ram:172. 31.238 amulet:4.Ostia: 165. 245.126.71.3.98-99. 259.87.225.243.snake:26.Termessos:120.120.171.295 .197.239. Pherai: 193. Dodone:33.cf. Lydia:44.Pistiros/Vetren:7. Aiolis: 115.235.sacrificial:1.184.219.92.Tlos:1.Macedonia: 64.Kyklades:22. 91. Philomelion: 176.Samos:59. 70. 167.219.275 banquet:39.189 bell:123. Zeugma: 57.248. Asia Minor: 4. Tyritake. 44. Anemourion: 259.Limyra:303.Bithynion:102.Pontos: Sinope:87.Anaphe:34.Phaistos:221.Paphos:42. Alabanda: 25.gem. 67.Rhodes: 30. Gaul: 61. 308.295 archaism:244 aretalogy:246 Asiarches:40-41. 309.182. 170.220 association.Miletos:147.272.v. 189.Lindos:113.Kos:29.44. Knidos: 44.293.151. Anazarbos: 53. Thessalonike: 64. Askalon: 89.189.235.297.festival altar:1.Elea:289.289.Lebena:250. Porthmion: 290. 39.cf.143 asylia:34.s. Elaioussa Sebaste:28.donkey:12.91.Ialysos:223-224.61.234.134.Lykia: 73.Greekwords astrology:87. Hierapolis: 190.Mytilene:136.189 amphictyony:94.249. 247. 77.286 agon:26. Sicily:Akragas:8.292-293. Keramos: 292. Euboia: 46. Diokaisareia: 259.Kafizin:180.302 afterlife:38.211.29.300. 191. Aizanoi: 168. Thrace: Anchialos: 139. 261.Bithynia:218. 276. Leukopetra: 106.279.116.11.Kommos:58. AugustaTraiana:257.Moesia:Histria:10.Tenos:34.104. Halos: 199. Ikaria: 104. North Shore of the Black Sea: 60.MagnesiaontheMaeander:34.104 animal. 146-149.105.v.Kilikia:78. 241. Oescus.Karia: 11.255.158.Lesbos:Eresos:182.Phrygia:3. 105.182.276. Nymphaion: 252.Chios:181. 296. Panskoye: 258. Kollyda: 177.111.bull:141.183. Gela:8.cf.72.15.214. 204.122-125.156. Dacia: 235.sheep:140.11.217. 154.140-141. Olbia: 121.230.80.124.Kommagene:215.87. 253. Itonos: 230.Tavium:263.Kyrene:164. 276. Pella: 47-48.233. 236. Egypt: 12. Britannia: 277-280.107.Cyprus:194.eagle:44.293. 285.104.98-99.28.86. 169. Antiocheia: 159.53.Tralleis:33.108.140.

62. family member: 3.objectof:bell:295.ofdeity:83 boundarystone. 33.oftheoroi:230.karneiastes:268.293 burial:75. 61.cf. Antinoos: 102.cf.rulercult cultofficials:agonothetes:87.101.augmentationof:31. 71.woman:22 dedication.CHANIOTIS. .206.127-132. oinotamias: 31.thanks-givingd.116.294 crown.hiera:53.54-55.147.299. 33.104.ofsanctuary:17. dream: 48.hieropoios:9. 270. 104. mastigophoros: 239. 240.hierophylax:230.113.126. heroisation. 26.hierophantes:62.272.126.cursetablet:13.244.209. 31.s.26.239.byindividual: 21.aniptopous: 33.v.266.141. 177. 100.epimeletes:9. 309. funding of: 24.61. regulation: 26. 273.145-148.301. 298.27. 176.35.funerarycult calendar:31(RhodianinKaria).intheHellenisticperiod:35.200(aftertheterminoffice:181. 234bis. 162.61.anatomicalvotive dedication.sailor:28.98-99.105 cult. 126.294.Christianinfluence:165 communication.307 death:38. Paphia 85.v.cultassociation:235. 244.friends(hetairoi):118119.MYLONOPOULOS benefactors.priests.170.hierothytes:39.magistrate:31.44-45. 219. intermediaries between mortals and gods:102 competitionamongcities:52.ofpriest:87.168. 140-141. 141.iterationinoffice:33 curse:4.141.:31.87. 276. 243 cultofmortals.J.assimilationof:27. 43. participation in: 140.104.47. 73bis.270. 191.280.298.Amphitrite:22.282.42-43.102. s.240 (cultcalendar?).35.sealingofgrave:239.141.289 Christianity:11.252.87(Sinope).s.218. neokoros: 31.hieros:104. Ourania 102. between humans and gods: 18. transfer: 19.hereditary:33.189. professionalassociation:141. safe journey:121.thepaides:29 defixio:seecursetablet deities: Aglauros:16. 234bis (C.priest/ cult official: 26.prophetes:61.dedicants:artisan:49.royalty:145.104. 135 (Agrippa).crowning:31.129.126. 22.164 confessioninscription:18.265 birthday.257.theophoros:104. oracle: 31. 252 (after the term in office: 31. pallake/pallakis: 33.mirror:213.Anteros:5.179.s.writingtabet: 204.239.184.61 dedication:92.61.s.265.slave:43.259.Greekwords dedication.paganinfluenceon:87.Aphrodite:31. 141. 104. neopoies/napoies: 104.143.270). 169-170. 166. cf.sacrificialcalendar cave:144.44.160. reorganisation: 24.justificationofc:126. emperor: 31.239. 268.234 A.cf.216.105. 140.171. emperor cult.foundationofc. 109.familycult:32.298 dedication for.ofsacredproperty:293.cf.ofRomans:5.v. 227. village:3.panegyriarches:87.soldier:235. 218.threptos:126).Euploia 181. Marcius Censorinus).278. 176.hierotamias:32. 204.magistrate:29.spontaneous:126.180. 194.37(Korinthianincolonies). 141.Greekwords cultofficials. kleidophoros: 226.203(Nisyros). 269). kosmetor: 137.187.funeral.235. 191.cultof:5. 309.ofbenefactors:5. reform: 62.v.100. kosmetes: 272.victoryinwar:242.person(slave:106.v. 269.265.ofburialplace:29. introduction of: 21. klakophoros: 226. motivation: divine command: 73.151.89.cf.

Ptoios 298. 73bis.Epikarpios 78.Phamia 140.48.268.Chresmodotes 11.59. 293.Archegetis 104.Hephaistos:43.5.240.Epinikios 78.Kore:22. Geneteira 227. Kathegemon 190.235.159.73bis.227. 207. Enodia: 227.293. Euomymos 227. Heleia 227.201.v.89. 299. 119.185-186. 155. Hydriades 23. Artemis: 22.236.Thelxine 293.141. 175. Charites:227. Kitaneurissa 2.293. Patro(i)os 16. 298.Eisagogos 104.Hypoakraios 200. Makaira 90.250.Platytoxos 298. Kamiras 39. Lindia 30.268. Aristaios: 61.283.6061. 140.72. 118-119. 143.167. 252. Eleutheros 104?.Pergesia 239.Horai:Polykarpoi 136.141.143.227.95.Asklepios:5.235.87.83.171bis. Ephesia 239.95.27.cf.Pythios 61.Alseia 29. 87. Dallios? 104. Dioskouroi: 51-52.Mes/Men:3. Eirene: 208.230.22. Hosios (kai) Dikaios:3. 244.217.Tyrannos 240.217-218.258.167.167.Soter 87. Nike 49. 188. 243. Ge: 90.208.31.Megalartos 207.170. 113.Theai Eleusiniai.Messene: 270. Demoteles 207. Ithydikos 138.176. Patroa 227.Kairos (Olympios):293.83.Prieleus 104.104.227.Chalkioikos 295.Theai Eleusiniai.87.Parthenie 104?. 104. 198.240.170.Basileios 104. Sounias 95. Pholeuterios 289.Ma:121. 89. Karpophoros 90. Hagne Theos: 256.Synarchis 104.189. Telesphoros 90. 244.89.Nymphs:11. 227.240.Apotropaios 61. Eumenides: 74. 72.106. 95.199.Asylos 239.72.Zeus. 233.31. Kitharodos 139.61.227.296.cf.71. 227.Delphinios 155.97. 72.Ietros 236. Hera:22.Agreus 142.235.cf. .Pythochrestos 207.Neleus:104.123-125.140.Agagylaia 227. Panlimnios 142.26.243. 169.171.207. 171. 82.104.244. Patroa 227.240.44.22.244.240. 89. 221.37.Chthonios 227. 208. 244.Athena:22.Syidenos 257.Phosphoros 61.227. EpigraphicBulletinforGreekReligion 235 Stratonikis 34. Soteira 87.Embasios 142.227.Megale 23. Pergamenos 243.17. Kekoia 30.48. Dindymene 126.Dionysos:15.189.Enodia 239. 102. 273.Kephisos:21.116. Hekate: 26. 236.293.64.234. 273. Troklimene 218.240.vv. Pantrophos 189.87.Archegetes:256.11. Eurysakes: 16.227.Gamelia 53.37. 227.152. Hades: 23. Aristoboule 207.172.Tauropolos 104.183.126.Mnemosyne:298.293.Timacheia 140. Itonia 108. 126.Hosioi kai Dikaioi:126.87.Poseidon:22.244.Prytaneia 87. Artemis.296.Doreios 227.236.104.T(h)argelios 236. Eleutheria: 43.2122.Epekoos 57.v. 230.48. 244. 243.171.Theou 178.253.s.Aniketos 218.59.26.270.272.Parthenos:290.Hygieia:22.189.Aiginaios 296. Eros: 5. 155.Pleurenos 111.Telesphoroi 136.Theon 87. 227.89.104. Kombike 1. Boulaia 200. Apollon:3.142.Boreus 236. 115-116.204. Euangelia 138.235. 26.Pytheis 140. 134.239-241.89.Lykeios 207.Samia 104.37.Delios 46.Karneios 167.227. 72.Alpheia 234. Maleatas 207.22.167.s.Basileus 126. Eukarpia 227.59. 218. Andeirene 53.239.64.72. Theodaisios 207.Amyklaioi 61.Proskopa 226.206. 138.Kynegetis 241.208. 183.58-59.226. 227. 145. Nemesis.59. Eileithyia 226-227.244.288. Meter 90.229.143.244.Agrotera 140.Leto: 10.59.Soteira 226.Helios:3.244.Tropaiouchos 78.253.Demeter:8.217.166.Meteres:61.Lochia227.59.Sozon 126. 140. 58.Eileithyia:5. Euangelos: 58.Dromaia 167.Leukothea:61.16. 141?.183.Nemesis:104.283.223-224.226.140.58-59.160. 71.37.Hestia:35. 293.176.227. Meter: 59.Parthenos 227. Olympios Kairos: 293.227.Askaenos 126. s.268. 59. Skiras 16.298. Hygieia: 49.201.Adrastea 226.301.58-59.240.83. Persephone:23.236. Agelaa 16.81. 180. Glykon: 124.31. Aisonios 142.Limnatis 226.300.Herakles:5. Epikrateia 104.283.31.48.Pergaia 170.305.26.296. 212.Soteres 61.Hellenie 293. Aontia 213?.101.89.61. 254.Hermes:5.57.244.78.227.26.Leukophryene 108.244. Polias 39.Meliteina 140.166.37.100. 173.89.Karpophoros 136?. 72.Pompaios:293. 61.212.15.171.v.177. Oulios 293.Karsenos 139.Heliosarapis:87.125. 244. 202.218.Korykios 78.cf.Oupesia 62. 143.Stratia 140-141.Hoplophoros 227. 126.Kerdoos 227.72. 61.Ergane 49. Diktynna 57.Aniketos 235. 167.59.Nemeseis:235. Paidotrophos 226.Aktios 142.Leron/Lerine:61. Ephesie 276. 61.Persephone.284.227. 37.208.Sossis 25.Ares:53.227. Lenaios 153.s.105.298.226-227.140-143.57.170-171. Erikryptos 26. 283.95.183.Muses:5. cf.95. 239.Kabeiroi:5. Pan: 61.

 235. 234bis. 298. 220. Tyche:89.241.Dikaiosynos 87.39.Zeus:5. Herakles 171.84.Epakrios 104.104. 293. 35.CHANIOTIS. Helios Sarapis 87. Samothrakes 104.Kakasbos100.283. Meilichios 74.197. Eleutheros 104?.292.89.representationof:64 Eleusis.119.Syrgastos 218.Osogo 26.Isthmios 234bis. Petarenos 171.66.Kimistenos 235.298. 171.87. 244.85.Hippodromios 16.85. Hetaireios 110.218.Eleusinianmysteries:31.283 emperor cult: 1. Hellenios 293.Megistos 126.97.:225 dice-oracle:126 Dionysiacartist:61 disease.259. Hypsistoi 235.Iranian:57.Sarapis 235.119.31.281.Sabazios:31.171.Elasteros 74. hierarchy of: 235 (Θεῶν πάντων κρατῶν). of seafaring:28.Alseios 29.240.birthday of: 83.170.Labraundos 31. 251.285 deities. 104.Deloptes:104Kotytto:74.142.seealsoGreekindex ear.194.14.292.Moiragetes 61. 263. 40. 189.53.ofyoungmen:233. 112. Sittakomikos 235.Ampel(e)ites 171. 269-270. Pantes 119.asdivinepunishment:179 divination:33.Helikonios 87.172.126.95.Juno.Naos 255.Chrysaoreus 77.Bronton 27. 207. 239.Rhome (Dea Roma): 73bis. Epinikios 78.Tropaiouchos 78.140. 121. Soter 1.TheaSyria:128.identificationofamemberoftheimperialfamilywithagod: 42 (Iulia Sebaste Nea Aphrodite).Athanatoi 126.59.244-245.Osogollis 31.171. 25. 243.245.Anatolian:Agdistis:126.207.240.205.Roman:FortunaAugusta26.234bis.298 dream:48. LiviaArtemisBoulaia). Euboulos 22.235. 235. Themis: 87. Theos: Basileus 59. 141 (Iulia-Leto).Bennios 126.28. Keraunios 227.Karios 31. 143.Baal:61. 273.227. 87. Eumenes 74. 171bis. 200.70.Kybele226-227.Thallos 171.309.250.306.293.240.207 excorcism:80 festival: 26.TheosAsbames4. Hypsistos 87.227.Thracian: Bendis21.Praxidike:227.89. 227.Phytalmios 58?. 141.167. 76.assimilationof godsandmortals:61.Ourios 293. Sardendenos 218. deities as patrons of fertility: 126. 270.Mithras:96. Stoichaios 207.81.309. Tritopatores: 74.Nineudios 43.Celtic:ApollonGrannos:235.Oriental:89.78. Hypsistos 31.Archegetes 95. EuporiaTheaBelela:15. Helios 87.104.83.MYLONOPOULOS 89.Genius Herculi:152.Patro(i)os 61. Epikarpios 78.244.Zemeiastes 126 deities.234. 176. 200 (Augustus-Apollon. ek Didymon Dryon 179.Kataibates 227.303.273.189. Exakesterios 293.183.DodekaTheoi73.Phratrios 16. establishment of: 254.268 epiphany:288 epithet:153.Dolichenos 235. Selene: 78.Orios 293.289.SolInvictus2.Egyptian:64.126.Alsenos 171.235.orderduringf.Oromasdes 57.126. 243.298.227.Asphaleios 293.269. 122.218.33.235.241.Ithomatas 269.Olbios 259.7.Patroos 227.IupiterOptimus.theriomorphicd. Theoi:31.240.Korykios 78.121. Dikaioi 50.120.Karpophoros 136?.Ariou 177.239(Tacitus-Zeus) ephebes:26. 140.Opores283.assimilation of:57.Andreas 171. Hypatos 31. Megas Hypsistos 87. 42.293.225.104.Atabyrios 31.89.308. Theai: Eleusiniai 31.Hercules:104.155.298.111. commemorative: 105.:239 .268.Olybreus 309.Athenaios 293. founded by individual: 235.37. 154.Alastor 293?. 111. Archegetis 170.189.J. Pythioi 61.joint:35.Narenos 235.Dodeka 73. fundingof:24.236 A.303.Polieus 30.258.Olympios 2. Agoraia 227. Keramietai 292.71.ThracianRider:139.Sebaste 26.291.

 29.163. agon: Agrionia: 37.298.87(Neapolis).87. Athens: 267. f.164.infrontofthecitygates:73bis funerary cult: 1. 124. Malos: 233. Souregethes: 285.Nemea:56.cf. 157-158. Thargelia: 186.182. Laodikeia: 87.publicf.41. 104 (Samos). 109.Olympia:56.292. 244.Maleateia:233(Sparta).21 freedman:1 funeral:43. Aspis: 87 (Argos).Asklepieia:141. Maleatas/Maleates: 233. heroisation: 17. f. DiaOlympia?:261(Rhodes). imprecation: 4. Isthmia: 56.198. healing hero: 26. Pythaia: 141 (Kos). Agamemnon: 271.249-250.268.representationof:64 foreigners:9. 171.61. Chrysaor: 77. Herakleia: 5.cultofhealingdeity:26.Demetrios(agon):239(Perge). Ptolemaia: 56 (Delos).171 genos:16. 43. 143. ThemisepiLabioi:239(Perge).Theseia:84. Ilion: 103. f.160 gladiators:26.243 inaugurationoftemple:251 incubation:101.196. 261. Ouareios Themis: 239 (Perge).189 Homer:65. in Aigeai (Kilikia): 259.Capitolia:87. Androklos: 79.Marollia:31(Karia). 48. Karneia: 268 (Messene).31.268. Kassandra: 271.87. Maron: 72. 268 (Elis).250 initiation:65. 31.109.87 gymnasion:5.Hali(ei)aOlympia: 261 (Rhodes). Mytilene: 87. 26. 126. 15. Patrios Megale Themis: 239 (Perge).Sebasta:30. 91. Labos: 239. Hermaia: 5.303.189. Soteria Kapetolia: 261 (Laodikeia).245 hymn:102.26.91.288 identityandreligion:27. Theseus: 84. 26.87.71. 104.amulet genitals:86. Heraia: 31 (Karia).Thesmophoria:283 festivals. Perge: 239.Tralleis:33.244-245 hero/hero cult: 5. Paralos: 256.230(Kos).235.protectionofgrave:93.provincialagones:87 footprints. 107 (Dion). EpigraphicBulletinforGreekReligion 237 festival.87(Antiocheia). 254.Dia:262(LaodikeiaatLykos).189 gem:100. Pergamos: 85. Tertylleios: 239 (Perge). forEirene:254(Athens).Sebasteiakai Nemea: 216 (Argos). Soteria: 35 (Kyme).Naia:107(Dodone).:31.AsyliaPythia:239(Perge).healingmiracle:31. Philetaireia: 35 (Kyme).101.raised:171 healing. Achilleus: 248.104. foundation: 1. Thyateira: 87. 286 (Athens). 298 (Thebes).Pythia:56. 87.116. 78.87. legislation: 88. posthumous dedicationofstatue:26. Panathenaia: 87.83. 276.Lykaia:268(Arkadia).31.31. Hierapolis: 87. Ikarios: 175. Oschophoria: 16 (Athens).109.Koina Asias: 87. Plynteria: 232 (Athens).298 hands. Antonea Geteia Olympia: 262 (Laodikeia at Lykos).35. Philadelpheia: 87. Kotyttia: 74 (Selinous).EthnikePanegyris:303(LykianKoinon).Lenaia:210(Athens).29. AntoneiniaPythia:260(Rome). Aktia: 87.DionysiakaiAntiocheia:35(Kyme).87(Delphi). Aiolos. 256. Basileia. Iason: 249. Darron: 26. 232. 187. Nikomedeia: 87. 109. 88. Antiocheia: 87.158. 124. 104.116. Deloptes: 104.239. 101.188.96 . Takitios Metropolitios Isokapetolios: 239 (Perge).Dionysia:141(Kos). Augoustia Olympia Oikoumenika: 239 (Perge). Kallynteria: 232 (Athens).

 Eleutheria:43. relatedtocultoffices:189(Archieratikos).104(NymphiosmakesadedicationtotheNymphs).163.143.cf.75 prayer:126.cf.Jewishinfluence:196 justice.26.ofMithras:96 myth:46.130.291.74.245.Eunomia:208.198.196.294 .175.98 key:226 ktisismyth:52.128.analogicalm.ktisis names.44-45.curse.205.141.231.74.Tetartaios:31.epiphany music.sacrifice:83 oath:44.recipe:279.gem.ofAndania:62.31 lexsacra:23.188.lovemagic:129.100.s.280.193(Alkestis).87.magical:80-81.122.84. Echo: 208.Greekwords pilgrimage:12 Platonism:102.61.handbook:130. 251 (Mysta).24.v.cf.81.192 invocation:1.56.87. Eirene 208. Charis: 208. theophoric: 59 (in Samos).v.234bis(Prophetes).256 libation:74 magic:13.v.criticismofo.97.J.amulet piety:43.v.278.50.MYLONOPOULOS insence:189 interactionbetweenreligiousgroups:4 inventory:63. 254.Pythagoras phylactery:130. 132.cf. related to ritual: 87. Agathe Elpis: 234bis.277.126.s.v.61.65.132-133.183-184.189 oratio:84 Orphics:20.72.171. 74 (Eumenidotos).82.hero.s.Jewassponsorofpaganfestival:4.240.amulet.excorcism.:129.52.292.124.117.Theoria:208 philosophy:102.145-149.269.Greekwords miracle:113.113.divine:44-45.86(Kassandra).limitationof:140(limitationtodemotai) personifications: 244.Opora:208.s.235.75.80.75.Platonism.sacred:17.s.Pyretos:31.304.132-133 participationincult.Neplatonism:183 politicsandreligion:34.36.164.235 Jews:4.283 mysteries.ofAntinoos:102.66.228 pollution:69.221-222 paganisminLateAntiquity:12.295.cf.57.31.cf.forjustice:13.68.268.musician:26 Mycenaeanreligion:77.238 A.79 land.namesofgodsgivento plotsofland:270 necromancy:81 neokoria:239 newyear.CHANIOTIS.p.:126 oracle:31.97.154 papyri:153.



EpigraphicBulletinforGreekReligion

239

priest: 1; eponymous: 1. 31. 73bis. 111. 269; archiereus: 70. 111. 176; archiereus of civic
emperorcult:1.6.104.239.259;archiereusofprovincalemperorcult,inAsia:40-41.
112. 220. 274; of the Hellenes: 269; in Lykia (Lykiarches): 1; in Pamphylia: 239; archiereia of civic emperor cult: 1. 22; Helladarches: 269; hiereia: 9. 22. 25. 31. 47. 87.
126.201.239.256.259;hiereus:11.26.30-31.43.61.100.104-106.126.140-141.162.
170-171.173-174.189.228.234bis.239.247.256.272.276.291-292.303
priest: accumulation of priesthoods: 30. 87; arbitration in legal disputes: 44-45; board of:
292;boardofformerp.:141;couplesservingaspriests:1.31;dutiesof:87.140.256;
familiesof:31.239;hereditary:126;forlife:43.112.239.269;listsof:31;privileges:87.
256;saleofpriesthood:67;selectionbylot:141;voluntary:31
privateandpubliccult:101.109
procession;carryingofimages:104;wearingcrowns:230;processionalstreet:239
proclamationbeforeritual:66
proskynema:12
prostitution,sacred:33
punishment,divine:1.44.98.179.188;cf.s.v.divinejustice
purification:69.74.295
Pythagoras,Pythagoreans:211.289
reincarnation:124
ridergod:3;cf.deities(Thracianrider)
riteofpassage:226
rituals:33.44.74.88.251;fundingof:134;introductionof:232;proclamationbeforer.:66;
cf. s.v. banquet, crowning, inauguration, incubation, initiation, libation, new-year sacrifice,oath,sacrifice,supplication,theoria
rivergod:104.118.170
Rome,Romaninfluence,Romanisation:19.78.138.170.194.200.243.244
rulercult,Hellenistic:5.34.57.105.111.176.194.215.300;influenceof:31
sacrifice:5.12.26.31.39.73bis-75.83.105.109.126.140-141.172.189.202.231.239.256;
alternating s. (every other year): 140; distribution of meat: 140-141; funding of: 256;
uponenthronisationofanemperor:231;supplicatorys.:189;seealsoanimal
sacrificialcake:47.256;sacrificialcalendar:140
sanctuary:301;financesof:26.31.94.141.253;finespayabletos.:31.34.78.104.140.188189;networksofs.:247;participationin:140;politicalcentre:14.107.291;open-airs.:
2;protectionofsacredproperty:140;religiouscentre:31.291;revenues:26.176.185186;andtranshumance:107;seealsoasylia,inventory,land(sacred),templestate
slave:1.43;dedicationof:106;sacreds.:104;andsupplication:275
sceptreofgod,erectionof:44.98;carryingof:53
snake:26.249
societyandreligion/ritual:9.15.45.88.96.98-99.294
soul:156
spirit,avenging:74;evil:69
statue:150;cult:5.63;dedicationofanimageofagodtoanothergod:26.61.71.177.239
dedicatory:26;auctionof:134;dressingof:232;manumissioninfrontofas.:229;portable:
243;prohibitionagainsttouchingas.:175;dedicationofs.aspunishment:188

240

A.CHANIOTIS,J.MYLONOPOULOS

supplication:189.275
sword,asdivinesymbol:77
syncretism:27.57.81.89.196.243
temple,conversion:189;opening:105;inauguration:251
templestate:27
theoria,theoros:30.75.108.230.238;theorodokos:234.247
theosebeis:4.122
theurgy:97.183
torch-race:104.155
tradition:24.31.93
vocabulary,religious:18,Jewish:4;ambiguityof:4.11.109.165
vow:2.43-44.61.257;seeGreekindex
war:31.105.242.298
water:101
weathermagic:6.184
wine:31.180
womenandreligion:22.33.188;(cult)associationof:15;archieranistria:272;participation
in agones: 301; prohibition against participation in sacrifice: 140; see also priests
(hiereia) 

Greek words (a selection)
acclamations:εἷςἈβρασάξ235;εἷςἀγὼνἀσύλιαΠύθια239;εἷςἈσκληπιός235;εἷςθεός302;
εἷςφιλόπατριςκαὶεὐεργέτης239
afterlife:εὐσεβέωνχῶρος104.189;εἰςθεοὺςἐχώρησετὸἱερὸνπνεῦµα114;καλὴψυχή269
associations: Ἁλιασταὶ Πολεµακλεῖοι οἱ σὺν 31; ἀρχιερανίστρια 272; βακχεῖον Ἀσιανῶν 173;
∆αρρωνισταί 26; ἐρανιστής 272; ἔρανος 9; Ἡρακλιασταί 15; ἡρωϊσταί 15; θιασίτης 1;
θίασος9;Ἰοβάκχοι15;καταφυγή4;κοινόν15.31;ὀργεών9.15;παιανισταί15;προσευχή
4; συναχθέντες297;σύνοδος 15;συνβίωσις171;συνθύτης17.297;τεµενῖται26;φρατρία
26
cultbuildings/objects:βωµός26.122.126;ἱεροθυτεῖον39;φωιτοφόρον122
cultfoundation:ἱδρύω21.26
cult functions: ἀνιπτόπους 33; ἀρχεύσας 141; γερηφόροι 141; ἱεραφόρος 104; παλλακίς /
παλλακή33;σύνσιτος104;ἑπτάστολος104
curseformulae:ἀπόφλεγµα133;ἀτέλεια151;ἐκδικήσετεκαὶἀρετὴνγεννήσετεκαὶδιοργιάσετε
128;ἐξορκίζωὑµᾶςτὸἅγιονὄνοµα129;καταγράφω128.151;καταδέω131
curse formulae in funerary imprecations: τὰν αὐτὰν µοῖραν ἐµοὶ λαχέτω 126; αὐτὸς
ἀτύµβευτοςκορέσαικύναςἠδ᾿οἰωνούς87;ἀώροιςπεριπέσοιτοσυµφοραῖς126.171;δώσει
τῷ θεῷ λόγον τῷµέλλοντι κρίνειν ζῶντας καὶ νεκρούς 126; τὸν Θεόν σοι, µὴ ἀδικήσεις
171;εἰςθεοὺςκατηραµένοςἤτω171;εἶναιπρὸς∆ιὸςκατάρην126;ἔσταιαὐτοῖςπρὸςτὴν
δικαιοσύνητοῦθεοῦ4;ἔσταιαὐτῷπρὸςτὸνθεόν126;ἔστωἀσεβήςτεκαὶἐπάρατοςκαὶ
τυµβωρύχος43;ἔχοιτοτοὺςθεοὺςκεχολωµένους126;πρὸςθεὸνἔχει171;εἴσχηκεπρὸς
Πατέρα καὶ Υἱὸν καὶ Ἅγιον Πνεῦµα 126; ἔνοχος ἔστω ταῖς ἀραῖς καὶ τοῖς καταχθονίοις
θεοῖς78;ἐξώληςκαὶγένοςαὐτοῦ104;ἐξώληςκαὶπανώληςγένοιτο26;τοὺςἰδίουςπαῖδας



EpigraphicBulletinforGreekReligion

241

φθιµένοισιδιδοῖτο171;οἴκῳ,βίῳ,τῷσώµατιαὐτοῦ126;ὀρφανὰτέκναλίποι,χῆρονβίον,
οἶκονἔρηµον126.171;ὑποκείσονταιἁµαρτωλοὶκαταχθονίοιςθεοῖς1
dedications,designation:ἀνάθηµα61;ἀνατίθηµι4.26.70.174;ἀποδίδωµι179;ἀποτίθηµι26;
ἀρά92;ἀφιερόω239;δῶρον21.86;εἱλαστήριον141;ζώιδιον146;ἱδρύω143;καθιερόω
2.171.141.239.293;κόσµηµα10;µναµόσυνονδεκάτας223
dedications,motivation:ἐπιταγή/κατ᾿ἐπιταγήν64.73.138.177.241;ἐπιτυχῶν4;εὐξάµενος4.
87.92.120.126.178.cf.179.297;εὐχαριστήριον4.31.139.166.235;εὐχαριστῶν/οῦσα
235.269;εὐχήν/εὐχάν1-4.26.51.53.61.87.92.118-119.126.138.159.166.171.218.
235; εὐχὴν ἀποδίδωµι 4. 61; εὐχῆς χάριν 3. 87. 92. 171; εὐχήν χάριν ἔχουσα 61; κατ᾿
εὐχήν 2. 61. 87; κέλευσις/κατὰ κέλευσιν 126; ὄναρ/κατ᾿ ὄναρ/κατ᾿ ὄνειρον 48. 71. 92.
166; χάριν 61; χάριν ἔχων/ἔχουσα 61; χάριν λεγόµενος 61; χαριστεῖον 92. 204;
χαριστήριον87.92.104.235;κατὰχρησµὸν31.33; 
dedications, for: ὑπέρ 31; ὑ. τῶν παιδίων 3. 171;ὑ. τῶν ἰδίων 178; ὑ. τῶν παίδων ὑγείας καὶ
εὐταξίας29;ὑ.πάντων61;ὑ.τοῦπατρός61;ὑ.σωτηρίας61.191;ὑ.τῆςἑαυτοῦσωτηρίας
καὶ τῆς οἰκίας 171; ὑ. ἰδίας σωτηρίας εὐχήν 171; ὑ. κυρίου σωτηρίας 53; ὑ. ὑγείας καὶ
σωτηρίας4.104;ὑ.τῶντέκνου/ων171;ὑ.τῶντέκνωνκαὶτῶνἐγγόνων171;ὑ.τῶνυἱῶν26;
ὑ.τῶνὑπαρχόντων171
divination:λόγια61
epithets (a selection): ἀγαθός 26?; ἀγελέα 16 (Athena); ἁγνή 256 (Theos); ἀγοραία 227
(Themis); ἀγρεύς 142. 227 (Apollon); ἀγροτέρα 140.226 (Artemis); ἁδοντία 213? (Artemis);ἀδράστεια226(Artemis);ἀθάνατος126(Apollon,Helios);ἀλάστωρ293(Zeus);
ἄνασσαἘφέσου61(Artemis);ἀν(ε)ίκητος4(TheosAsbames).218(Helios).235(Mes);
ἀοντία 213? (Artemis); ἀποτρόπαιος 61 (Apollon); ἀριστοβούλη 207 (Artemis);
ἀρχηγέτης 95. 240 (Zeus). 256;ἀρχηγέτις 104 (Hera). 111 (Thea Rhome); ἄσυλος 239
(Mes); ἀσφάλειος 293 (Poseidon); ἀχειροποίητος 4; ἀψευδής 4; βασίλειος 104 (Hera);
βασιλεύς 59 (Theos); 126 (Helios); βουλαία 200. 207 (Artemis); γαµηλία 53 (Hera);
γενέτειρα227(Artemis);δέσποινα90(Ge);δεσπότης126(Zeus);δηµοτελής207(Dionysos);δίκαιος3.50.120.126.171.239;δικαιόσυνος87(Zeus);δικαιότατος126(Apollon, Helios); δροµαία 167 (Hera); εἰθυντὴρ Τύχης 61 (Baal); εἰσαγωγός 104 (Hermes);
ἐλάστερος 74 (Zeus); ἐµβάσιος 142 (Apollon); ἐνστάτης 153; ἐξακεστήριος 293 (Zeus);
ἐπάκριος104(Poseidon);ἐπήκοος26.64(Isis).61(Apollon);87(ZeusHelios).118-119
(Ares).120(TheoiDikaioi).121(Ma).138(Dioskouroi).218(Asklepios,Hygieia).235
(ApollonGrannos,ZeusHypsistos,TheosHypsistos);ἐπικάρπιος78 (Hermes,Zeus);
ἐπικράτεια104(Meter);ἐπινίκιος78(Hermes,Zeus);ἐπιφανέστατος120(TheoiDikaioi);
ἐργάνη 49 (Athena); ἐρίκρυπτος 26 (Dionysos); ἑταίρειος 110 (Zeus); εὐαγγελία 138
(Meter); εὐαγγέλιος 138 (Dioskouroi); εὐάγγελος 58; εὔβουλος 22 (Zeus); εὐεργέτης 64
(Isis,Sarapis);εὐκαρπία227(Ge);εὐµενής74(Zeus);εὔπλοια 181(Aphrodite);εὐώνυµος
227 (Artemis); ἰητὴρ νόσων 61 (Apollon); ἰητρός 236. 296 (Apollon); ἰθύδικος 138
(Athena);ἵλαος126?;ἱπποδρόµιος16(Poseidon);καθαρός7(Sarapis);καθηγεµών190
(Dionysos); καρποφόρος 90 (Ge). 136 (Demeter, Zeus); καταιβάτης 227 (Zeus);
κεραύνιος 227 (Zeus); κερδῷος 227 (Apollon); κρυπτός 26; κυνηγέτις 241 (Artemis);
κυρία104(Hera).128 (TheaSyria);κύριος70(Tithoes).122 (TheosHypsistos?).128.
218(Asklepios);λιµνᾶτις226(Artemis);λοχία227(Artemis);µάκαιρα90(Ge);µεγάλη
23. 221 (Meter); µέγας 70 (Osiris, Tithoes, Ammon). 87 (Theos Hypsistos, Zeus Dikaiosynos). 118-119 (Ares); µέγιστος 126 (Herakes, Zeus). 292 (Theoi Keramietai);
µεδέων (∆ωδώνης) 86; µεδέουσα (Ἀπατούρου) 276; µειλίχιος 74. 104. 207 (Zeus); 126;
µοιραγέτης61(Zeus);µυριώνυµος87(Isis);νίκη49(Athena);νυκτινόµη153;νύµφη64

ἀνδριάς70. πολυώνυµος 104 (Hera).σύστηµαἱερέων292 rituals:ἀπαρχὴ83. 73. 227.ἥρως/ἡρωΐς/ἡρωΐνη:1.“NeueInschriftenausTlos”.217(Asklepios). οὐράνιος 126. 277. 87. πύλαιος 153.100. 293 (Zeus).προθεάρια75. τελεσφόρος 90 (Ge). στοιχαῖος 207 (Zeus).26. 93. πολιεύς 30.87.µύστης65 phylacteries:Ἀβρασαξ11. πολύκαρπος 136 (Horai). φιλάνθρωπος 235 (Asklepios. 270.165.31. 87. 227.279.σφάττω109 sacrificialanimal:αἴξ140. πανλίµνος142. Two other dedications are addressed to Artemis Kombike.p. 189. 135 (Agrippa).61. φυτάλµιος 58 (Zeus). φωλευτήριος 289 (Apollon). τύραννος 240 (Mes).τεκµορεύσας159. ὕψιστος 31. εὐσεβέστατα 43.227(Enodia). 235 (Zeus). 136 (Horai).ἄγγελος 11.δηµοσίαταφή31. θρησκεία 85.ὀπώρης283 (Zeus). συναρχίς 104 (Aphrodite).ὁπλοφόρος227(Athena).21.242 A.πάροχος153.ἕδος63.ὅσιος3. πολιῆτις 48 (Muses).ὀρθώσιος153.ἐπίσηµοςἐκκοµιδή 43. φωσφόρος 61. 293 (Athena). 235 (Theoi).εὐψύχει61. θυήκοος τῶν µυστηρίων 102. 227 (Poseidon). πότνια 104 (Artemis).πίστις116.εὐθύµει61. σώζων 118 (Mizoares).ἱερεῖον26.ἱερεὺςἐνἩραίοιςἐξἐπανγελίας31.κριός109. πολυστέφανος 153. 104.Hellenistic?).Gephyra 1(2004).bis. 85. φράτριος 16. 61. τιµαχεία 140 (Hestia).θύω1. ὅσιος126(Apollon.οἶςἔρσεν 140. 145.χθόνιος227(Hermes).πρόρρησις66.171. σπλανχνεύω83 sacrifice:ἀποφορὰ140. 87. µελλολέων 96.ȘAHIN. undated.βοῦςθηλεία26.προθυσία101.CHANIOTIS. 207 (Zeus).269-270.παντρόφος189(Ge).ἔριφος1.ἱερώσυνα256. µυστάρχης103.109. πρυτανεία 87 (Hestia).140.πατρῴα227(Athena). καλλιερέω141.σωτήρ1.235. 39. Hygieia).of21inscriptionsfromTlos.ἱκεσία189.AnaltarwasdedicatedtoZeusSoter(8. πλατύτοξος 298 (Apollon).τέλειος(τέλεων)140 statues:ἄγαλµα 63. θεοῖς καταχθονίοις 1.227(Apollon). 122.λιτή292 priesthoods:ἱερά:53. 126.χρυσάωρ77 (Apollon. 273 (Zeus).ἐνορκίζοµαι11. 268. πραξιδίκη 153.εὔπλοια61. 140. 196.pr.παρθένος227 (Artemis). 126 (Apollon). 140.πατρῷος16.Ἀδωνάι235.95. 61.ἐκθύω141. 143.239. A decree is dated with reference to an eponymous priest (1. 165.θυσία231. 104.σφραγίςΣολοµῶντος235. 273 (Apollon).76(Tiberius). Zeus). πολιάς 39.σκηπτροφορέω53.ῥοδισµός4. τροπαιοῦχος 78 (Hermes. and to Artemis (19. περιποιῶν 153. θεοῖς µνήµασι165.). 263 (Theos).χρησµοδότης11(Apollon).καθιερόω171.Σαβαωθ235. 387]:Ed.ὄλβιος259(Zeus). εὐσεβής 104. 188. ἡρῶον 4. ὕπατος 31.τιµὴἀθανάτοιςἴση189 impurity:ἐλάστερος69.πάτριος202.δαίµων26.Artemis.Demeter) funerarycult:ἄγγελος91. 111.74 mystery cults: βάκχος 65. προσκόπα 226 (Artemis). σώτειρα 226 (Artemis).239. εὐχήν). who was widely worshipped in Lykia (9.παρθενίη104(Hera).85-105[BE 2006.172.226-227(Artemis). θρησκευτής 85. 227.κολοσσός150  1)M.126.J.277.οὔλιος293(Apollon). 231.MYLONOPOULOS (Isis). παιδοτρόφος 226 (Artemis).εὐχή4. mid-3rd cent.171. φαµία 140 (Hestia).83. 140 (Athena). Ἰαω196.ψυχή276 piety: εὐσέβεια 85.87.ἀφιερόω91. σύµβωµος 21. ἡλιοδρόµος 96.166 prayer:εὐλογίαπᾶσι4.126.277.βοῦς141.235. 276 (Aphrodite). οὔριος 293 (Zeus).298(Zeus).ἐπεστάθησκῆπτρον44. A posthumous honorary inscription wassetupforDemeaswhohadoccupiedmanyofficesincludingthoseofLykiarchesand . 143 (Theoi Pantes). ἱεροπρεπῶς43.οὐρανία102.61.188. 138 (Dioskouroi). 235.θεραπευτής124.Helios).ADAK–S.279. 293 (Zeus).35. εὐχήν).

theepithetofArtemisderivesfromKitanaura.53-65 [BE 2006.g.[ὑ]ποκείσονταιἁµαρτωλοὶκαταχθονίοιςθεοῖς). but uses the imprecation formula ἔσται αὐτοῖς πρὸς τὴν δικαιοσύνη τοῦ θεοῦ.anothergodona chariotinanother(6).218:θεῷἀψευ[δεῖκαὶ]ἀχειροποιήτῳ εὐχήν.[AC] 4) W.2002.andHelios.noneofthemhasapatronymic(slavesorfreedmen?. deceased member of a thiasos.AD)[inline9shouldberestored ἐ[ν]ἀπορ[ί]ᾳσ[είτου].theexistenceofadistinctiveJewishvocabulary(e.inscribedby Roman soldiers on the rock in and near a niche in a small sanctuary.Themostelaborateiconographyisfoundonanaltardedicatedbythe village of the Korosokometai (5).30km northwestofOlympos.[Theabsenceof anarticleintheparticiple[κ]ατοικοῦ[ντ]εςmaybesignificant:“theyshallofferasacrificeas long as they live in the house (not “those who live in the house shall offer a sacrifice”).EBGR2001.c. or threptoi who are given the right to live in the deceased man’s house under the condition that they take care of the funerary cult.seealsono230). nevertheless it is of great significance for understanding the interaction between religiousgroupsintheImperialperiod. [In this collection there are many . Inscriptiones Judaicae Orientis II.Apollon(representedonhorseback). cautiouslyaddressestheproblemofwhetherinscriptionsmentioningTheosHypsistosand the theosebeis reveal Jewish influence (p..e. 13-20: cf. cf.7. 227 with referencesorallusionstotheOldTestament. are addressed to Invictus(Ἰµβίκτῳεὐχήν).117]. for parallelssee. AMELING.404]:Ed.IntheintroductorychapterA. 27.ratherthanἐ[ξ]ἀπορ[ί]ας[σείτων]]. ADAK – N. the imprecations nos 172-178.[AC] 3) N. εὐχή in the nominative. written on a funerary altar.135-148[BE 2006. εὐλογία πᾶσι) and the convergence of religious phraseology which makes the attribution of many texts to a specific group difficult (e. EpigraphicBulletinforGreekReligion 243 priest([ἱερασαµέ]νου?)oftheLykiankoinon(2. TÜNER.. on three sides of the altar there are representations accompaniedbylabelsofHosiosDikaios. A woman made a dedication to Artemis Kitaneurissa in fulfilment of a vow(1.Twodedicatoryinscriptions. no 6).2nd/1stcent.ἥρωι). Eros.. “Neue Inschriften aus Olympos und seinem Territorium”.5). The dedications were made in fulfilment of vows (εὐχήν: 1-3.82. p. 186.). AKYÜREK ȘAHIN.Themonumentsaredecoratedwithrepresentations ofHosioskaiDikaiosinrelief(1-3. slaves. Tübingen. 2nd/3rd cent). p. obliges the inhabitants of a house to offerhimanannualsacrificeofabeautifulhe-goatonthe6thofHyperberetaios.E.2nd/3rd cent.Imperialperiod). “Neue Weihungen für Hosios und Dikaios”. εὐχῆς χάριν: 4).Mes(?)isaddedinoneofthem(4).pr.. one of themforthewell-beingofthechildrenofthededicants(3:ὑπὲρτῶνπαιδίων).250-300). [συναρχιερα]σαµένους τῶν Σεβ[αστῶν]). Kleinasien. 149: Θεῷ Ἀνεικήτῳ Ἀσβαµεῖ κα[ὶ] τῇ κυρίᾳ προσευχῇ εὐξάµενος καὶ ἐπιτυχῶν ἀνέθηκα Αὐρήλιος Πρωτόκτητος εὐχαριστή[ρι]ο[ν].A bilingual epitaph begins with the invocation dis manibus/θεοῖς καταχθονίοις (12.i.κατ᾿εὐχήν).εὐχάν).SolInvictus(5.acityc. A man’s epitaph.Anhonoraryinscriptionmentionsa manandhiswifewhoservedashighpriestandpriestessoftheemperorcult(5.. 6-7. This obligation may apply to freedmen.1stcent.of7newdedicationstoHosioskaiDikaios(4stelaeand 3altars)fromPhrygia(2nd/3rdcent.Abulding([τὰπρονώ]πια?κ[αθιέρωσανε]ἰςτ[ὰοἰ]κήµατ[α]?)[reading andrestorationareuncertain]wasdedicatedtoZeusOlympiosbyamanandawomanin fulfilmentofavow(2.iftheydo not. 2004: Although this volumeisdedicatedtotheepigraphictestimoniaforJewishcommunitiesandJewsinAsia Minor.. they would be punished by the gods of the underworld (17. of six inscriptions from Korykos/ Olympos (Lykia).. 213.e.[AC] 2) M. Gephyra 1 (2004).g.. 398]: Ed. pr. ἐπὶ τῷ θύεσθαιαὐτῷκαθ᾿ἔτοςµηνὶὙπερβερετα[ί]ῳς΄ἔριφονκα[λό]ν·θύσουσιδὲ[κ]ατοικοῦ[ντ]εςτὴν οἰκέαν·αἰὰνδὲ[µ]ὴθύσουσι.215:ΘεῷὙψίστῳκαὶἁγείᾳκαταφυγῇ. was posthumously honoured by other members of his cult association (ἐπὶ τῷ ἑαυτῶν θεασείτῃ Ἔρωτι. 2nd/3rd cent. no 171 prescribes the ritual of ῥοδισµός. Gephyra 1 (2004).2nd/3rdcent.g.

[AC] 5) S.). Diodoros Pasparos in Pergamon: IGR IV 292-294). A. 202) [cf.g.IG XIISuppl.KAH – P.ABSA97(2002). p. IG XI.[JM] 6) V.1.. Berlin. One of the amphoras is inscribed with a dedication to Zeus (Ἑκαταῖος ∆ί) [cf. Alessandria..355 [SEGLII510]:AfragmentofaHellenistichonoraryinscriptionforabenefactorwasfound in Thebes (p. SEG XXVI 139).9.3.[AC] 8)R.‘cultsina gymnasion’can berecognisedthroughtheexistenceofan altarinsideagymnasionwhichmadetheofferingofsacrificespossible.309-351[SEG LII711]:A.Iscrizioni greche arcaiche di Sicilia e Magna Grecia. in D.ARCHIBALD. Also remarkable is the appearance of a Jew as a sponsor of the Dionysia in an epidosis list in HellenisticIasos(21)]...Theonlynewtextsof a religious interest are graffiti on Attic skyphoi dedicated to Demeter and found in the sanctuaryofDemeteratAkragas(early5thcent.3577).. infra no 265]. Das hellenistische Gymnasion. 223. The pit did not contain waste. AD 53 B1 (1998) [2004].Sestos1.“ARiverPortandEmporioninCentralBulgaria:AnInterimReporton theBritishProjectatVetren”. 130.MYLONOPOULOS textsinwhichJewsusetraditionalreligiousformulae(e.[AC] 7)Z.Flam. εὐχὴν ἀπέδωκα: 93.g.andZeus(e.. With the exceptionofTitusFlamininus(Plut.Additionalelements.discussesthe content of a pit in which two Panathenaic amphoras with graffiti were found (Pistiros. infra no72].p. Eileithyia (e.ThecorpuscontainsfiveamuletswhichmaybeJewish.16.Therevised edition unfortunately has a different numbering. On exceptional cases a cult for a benefactor was established in his lifetime (e.121 and554).g.therewerenocultsofRomancitizensin Hellenisticgymnasia.129.ὑπὲρὑγείαςκαὶσωτηρίας:20. 2004. Iscrizioni di Gela e Agrigento.g. ἡρῶον (‘grave’): 23. possibly in the context of a ritual. Lyson in Xanthos: SEG XLVI 1721.g.ARENA. “Städtische Kulte im hellenistischen Gymnasion”.10. even though almost all the texts are the same[forconcordancesandanalysisseeR..HermesandHeraklesarethegodsmost oftenworshippedinHellenisticgymnasia.247-271: Making ample use of the relevant epigraphic and archaeological evidence.CHANIOTIS. Asklepios (e.Accordingto theircleardefinition. Iscrizioni di Sicilia II. 179.5. IGII22360). εὐξάµενος: 67. 247. 4). but symbolic items. SCHOLZ (eds. 355).werea(cult)statueorevenatemple.2.952. DAMASKOS.g.3.TYBOUTinSEGLII886].whiletheHerakleiawerelesscommon(IGXII. ARAVANTINOS.818. the Kabeiroi(e.sinceitisnotalwaysclearwhether we are dealing with an actual cult of the sovereign or with rituals performed for the king (ὑπὲρτοῦβασιλέως)[fornewevidencefromKosseeSEGLIII847]. “Τυχαῖα εὑρήµατα – Παραδόσεις”.CIG3087).. Other divinitieswhosecultisattestedingymnasiaincludeApollonwiththeMuses(e.331. mentioning the proskenionandastatue. but they could also be performed separately (IG IV.Referencestokingsininscriptionsconcerningcultactivityingymnasiaareambiguous. 134.g.IGRIV294). p.Thecultoflocalmythical heroes insideagymnasionwasratheruncommon(e.-D.[AC] . Eros and Anteros.Veryoftenthetwofestivalswerecelebratedjointly(IGXII. 2002 [SEG LII 886]: The first edition of this corpus of the ArchaicinscriptionsofGelaandAkragaswaspresentedinEBGR1993/94.Oneoftheofficesoccupiedbythebenefactormayhavebeenthat ofarchiereus.MAMAVI173. 287 A). 189. Thrace). insomecases. IG XII.Sacrificestothesegodswereanintegralpartofthe festivals (IG II2 1227).otherhumanrecipientsofcults in Hellenistic gymnasia were former benefactors (e.ThefestivaloftheHermaiamusthaveexistedin everygymnasion. I.Inanhonorificdecree forDiodoros Pasparosin Pergamonthere isanunequivocalreferencetosacrifices onthe altaroftheAttalids(IGRIV294). ANEZIRI – D.). The text refers to the reconstruction of the theatre.3).BesidesHellenistickings.g.g.IG II22360).IGXII.Syll.244 A.J. discuss in their thoroughstudythevariouscultsthatwerepracticedinHellenisticgymnasia.

).BAILLIOT.defendsthe caseforacloserelationshipbetweenmagicandreligion. “An Istrian Dedication to Leto”.Michael.recognizesinI. The reference to Abrasax makes its attribution to a Christian doubtful.G.M.187-205). for such capsules containing amulets and found in graves see EBGR 1999. their structure (membership. honours. The cult of Leto is attestedinHistriaandBerezan. θίασοι.epimeletai.. A statue of Leto may have been dedicated by another relative of Sothemis (I.Frazer.tamias. AVRAM.|ἄνωἁρµον|ίαν Μιχαήλ|Ρ.foundinatombatHierakopolis(Ἐνορκίζοµαί|σοιτὸ.[AC] ..[Thisisan amulet containing a prophylactic text. primarily in the light of the epigraphic evidence [for the Roman period see infra no 15]..AllfourrefertothevisitsofacollegeofironworkersofHermonthisatDeirelBahariduringwhichthegroupsacrificedadonkeybeforethegod.benefactions.Histriae 170).S.ερουβειν. 2003 [BE 2004.| Πρ]ωτογέν[ους | γυν]ή. Athens. Histria.[ὸ]|τ.Abrasax. 602]: Four proskynemata from the upper terrace of the temple of Hatshepsut at Deirel-Bahari(SEGXLI1612-1615)attesttopagancultactivityinthefirsthalfofthe4th cent.“TheLastDonkeySacrificeatDeirel-Bahari”.229.theharmonyof above[ofheaven?].p.B.171-185)andalistofthe knownmembersofassociations(p.α.[AC] 11)M.N. in The Cauldron of Ariantas.120-124[BE 2005.αήλἈβ|ρασαξ.15-21 [BE 2005.87-91 [BE 2004.“IadjureyoubyGod thebuilderoftheearthandheaven.p.. EpigraphicBulletinforGreekReligion 245 9) I.p.theJewishgodwasalsoperceivedasktistes:seeEBGR2000. Θυσίας ἕνεκα καὶ συνουσίας. pr. dedicates this monograph to the social and legal aspects of cult associations in Hellenistic Athens.presentsalistoftherelevantinscriptions(p.“NewInscriptionsfromAsiaMinor”. 141]: A.127=SEG L1233.Kys.analtar ofApollonChresmodotes(3.JJP 34(2004).Histriae 380adedicationtoLeto([Σ]ωθεµ[ίς. Private Religious Associations in Hellenistic Athens. IntwoappendicesA. an early Christian text on a small bronze scrollin a silvercapsule.H..grammateus. of six inscriptions from Karia and Phrygia (1-6) and improved edition of a seventhtext(7).withJewish.Raphael.demonstratestheenormousinherent chronologicaldifficultiesofthistextandsuggestsanearlierdate(AD327/8).Christian.andsolidarity.theirinteractionwithsociety.φ.Aydın.Archaeologia Bulgarica 7.theirproperty.BAGNALL. representations of the victim) and by historiolae for the existence of different magical rituals.]|ἀποτραπῆναιἀπ.ρ.Hubert)andtakingintoconsiderationrecentresearchon‘prayers forjustice’andtherelationship betweendevotio anddefixio inLatinsources. 427]: Ed.iscommoninthis period(cf.ThetextsincludeadedicationtotheNymphs(1. late 5th cent.[JM] 12)R.|ῆ.anhonorarydecreeforapriest(?)ofHelios (?) by the people of Trapezopolis (7).“Magieromaineetméthodologie”..7181:Afteracriticalreviewofearlyresearchontherelationshipbetweenmagicandreligion (J.Cherubim. their significance for foreigners living in Athens.4thcent.Mauss.EA37(2004). and their reproduction of contemporary hierarchicalstructuresandsocialphenomenasuchaspatronage.Oneofthetexts(SEG XLI1614)wasdatedto27-28(?)December357. 82.[JM] 13)M.1(2003).Iadjureyoubytheangels.hiereia). p. ARNAOUTOGLOU. Theambiguousvocabulary.αυµατίου.B.ThiswouldimplytheexistenceofpostCostantinianpaganreligiousactivityintheThebais.supra no4)].B.AD.andpaganinfuences.Hellenistic).[AC] 10) A.νΘεὸντὸ|νκτίσαντα τὴνγ. κόσ[µηµα] | Λητο[ῖ]. ἔρανοι).SEG LIII716]:A.sothatwoundisaverted”).).AYDAȘ.pointstotheevidenceprovided byimagesoncursetablets(representationsofdivinitieswhosenamedoesnotappearinthe text.[. assembly. He discusses in detail their designations (ὀργεῶνες.νκαὶτοὺςοὐ|ρανούς·ἐνορ|κίζοµαίσο|ιτοὺςἀγγέλο|υςΧ.. officers: hieropoioi.butnotinotherMilesiancolonies.

andtheevidencetheyprovide forthepersonalcommunicationbeweenmenandgods.-F. ¾α(λείων) ∆(ιός) or ¾α(λείων) δ(αµόσιος/α). p. Athena Agelaa.1(2003).late3rdcent. BASLEZ.C. but alsomaking ampleuse of thearchaeologicalmaterialandtheliterarysources.246 A. 37/6 BC.ZeusPhratrios)andfestivals(Oschophoria).Tyros)affectedtheir cults.[JM] 17)M.BATINO.“ReligionsdeRomeetdumonderomain”.-E. SEG XXXI 122.Aprosopographicalstudydemonstrates thatthemembersofthesecultassociationsbelongedtoawell-educatedclass.BELAYCHE.AgoraXIXL4b). adduces(p. ca. and consequently cannot be regarded as evidence of a cult of Hesiod or of an association of rhapsodes. PoseidonHippodromios. δ(αµόσιος/α).B..AD).unknownassociationofwomen (IGII21346.Ptolemais.Berytosimportedthe . ∆ι(ός).sketchesthesignificance of the study of ‘confession inscriptions’ for understanding religious trends in the Imperialperiod.). Athena Skiras.1stcent.e. Recherches sur les associations d’Athènes à l’époque romaine”. [The text simply states that the cult association worshipped the Hesiodian Muses.AD121/2).ASAA81(2003)[2004].105-120: The author discusses the evidenceprovidedbyseveralinscriptionsforcultassociationsinRomanAthens(1stcent. 57/6 BC).)theboundarystoneofthesacredlandofacultassociationinThespiai(IG VII1785.163-243 [SEG LI 524]: B.BEAULIEU.weredevotedmainlyto Dionysiacorheroiccults. in L’hellénisme d’époque romaine.p.BELAYCHE.CaesareaMaritima. Paianistai of AsklepiosinMounychia (IGII2 2963.-E.theMusesmentionedbyHesiodortheMuseswhoappearedtoHesiod].238-245:B. “Hellenistische Stimmarken aus Elis und Olympia: Neue Forschungen zu den Beziehungen zwischen Hauptstadt und Heiligtum”.re-examinetheclose administrative and economic relations between the city of Elis and the sanctuary of Olympia.112f. Section des sciences religieuses 111(2002/03).B.i.AD212/3).AD)[ontheHellenisticperiodseesupra no9]:koinonoftheHeroistai (IGII2 1339. present a catalogue of 294 inscribed bronze discs found in Elis and Olympia (3rd/2nd cent. BAITINGER – B. EDER.CHANIOTIS.suggeststhattheAlcmaeonidsweretheleading familyofthegenosoftheSalaminioi. “Les notables entre eux. Eurysakes.Theauthorsplausiblyinterpretthemasballotsforvotinginthetheatreof ElisandinthebouleuterionatOlympia.focusingontheirvocabularyandtheimages.157-179:ThroughastudyofhowthefoundationofRomancoloniesinJudaea andPalestine(Berytos. Apollon Patroos.[JM] 16)S.B.[AC] 18)N.butwerenot alwayspartoftheAthenianelite.83-152:Basedon theepigraphicevidence(LSCG Suppl.Inlightofthisevidence.p. She rightly points out that this inscription refers to sacrifices offered to the Muses.“L’héroïsationdupoèteHésiodeenGrèceancienne”. JdI 116 (2001) [2002]. p.AD).TheassociationsdiscussedbyB.inwhichthegenosof theSalaminioiwasintensivelyinvolved. p.“ΟἱἐκτῶνἑπτὰφυλῶνeοἱἀπὸΣονίο.“LesformesdereligiondansquelquescoloniesduProche-Orient”. BC-3rdcent. p. AD 170).AeliaCapitolina. Herakles. after AD 178).ARG 5.2nd/3rdcent. arguing that under the control of Elis the sanctuary served as a central place in southElisandasaneconomicandadministrativecentre.orgeonesofa goddess (IG II2 1351.[AC] 19)N.19.Annuaire de l’École Pratique des Hautes Études.B.orgeonesofEuporiaTheaBelelaandthe godsaroundher(IGII22361.offersadetailedoverviewoftheAttic cults (Aglauros. synodos of the Herakliastai ἐν Λίµναις (IG II2 1343. and perhapsnumbers. Iobakchoi (IG II2 1368.MYLONOPOULOS 14) H. They are inscribed with abbreviations (the ethnic ¾α(λείων).showsthediversityofreligiouspracticesintheRomanEast.B.J.Ruolodiungenosnelladefinizione deglispazisacrinellacittàenelsuoterritorio”.Kernos 17(2004).103-117:Inastudyofthe(primarilyliterary)evidencefortheheroisationofHesiod.[JM] 15) M.:ὅροςτᾶςγᾶςτᾶςἱερᾶςτῶνσυνθυτάωντᾶµΜωσάωντῶνΕἰσιοδείων).

5. 2nd-1st cent. 575.5.andpoliticallifeinthewestern and southern Cyclades (5th cent.XXIII.)”. infra no222]. – 5e s. a similar development may be observed in Aelia Capitolina.195-213: B. 4th cent.thetext isunequivocal]. 4th cent.IGI3986Ba. In these cases the god appears in the company of goddesses (e.2ndcent.g.BESCHI. 40 inscriptions attest the role of women as dedicators and priestesses. Ios (IG XII. 918-923.). Les femmes dans les inscriptions hellénistiques et impériales des Cyclades”.BERNABÉ.164-168. AD. p.1stcent.160. Testimonia et fragmenta. BC/1st cent.are numerous(IGXII. discusses and translates the metrical cult regulation of the templeofMegaleMeterinPhaistos(I. p. C. made by oneortwowomenjointlyor byamotherandherchildren.“TychèetlaTychè danslescitésdelaPalestineromaine”.Kore. 2001. The Pagan Cults in Roman Palestine (Second to Fourth Century). hasrecentlyrejectedtheideathatKephisos’sanctuarywasfoundedbyXenokrateia. Andros (IG XII.[B.7. BC-4th cent.and EAD. Pars II.1022. in L’hellénisme d’époque romaine. J..5. presents an invaluable collection of the ‘Orphic’ lamellae and other inscriptions influenced by Orphism with new critical editions of the texts and commentary [cf.. 4961). BIELMAN-SÁNCHEZ.. 73]: Based on all available sources B. mostly funerary.Syria 80(2003). An inscription from Siphnos [not from Paros as stated by B.). in L’épigramme.Artemis.ondifferentconceptsofthecultofTycheinRomanPalestine]. BILE.[AC] 20)A.Hera.7. Fasc.. Hellenistic).. 227.social. discusses differentaspectsoffemalepresenceinthereligious. 4th cent.1023).Paros(IGXII. ap. Demeter. 726.Athena. Liber Pater.[Cf. Amphitrite and Poseidon: IG XII.andSyros(SEGXXXVIII 829.5.whileGazahadaGreekpantheon.AD). 1st/2nd cent. while offerings to male deities were rare.[AC] 21)L. av. “Égéries égéennes. B.“Cultistranieriefondazioniprivatenell’Atticaclassica:Alcunicasi”.187. AD).PARKER.3. 4. Paros.[JM] 22) A. EpigraphicBulletinforGreekReligion 247 Roman pantheon (e. female dedications to Eileithyia. Ξενιάδο θυγάτ|ηρκαὶµήτηρἐκΧολλειδῶν|θύεντῶιβουλοµένωιἐπὶ|τελεστῶνἀγαθῶν).ASAA 80 (2002) [2003].Tübingen. AD). 1012.althoughR. 1st cent. discusses three cultswhichwereintroducedbyforeignersorbyindividualAtheniansinAthens:thecultof Bendiswhichwastransformedfromacultprimarilyattendedbymeticsintoanofficialpolis cult(IGI3136.[JM] 23) M. 76. EAD.Polytheism and Society at Athens. I.369line68.Cret.p. Amorgos.).5. only Xenokrateia’s dedication explicitly refers to the foundation of a sanctuary (hieron) for Kephisos.111-138. Paros.5. 950.5. It is not surprising that the majority of the female dedicationswasaddressedtofemaledeities(Demeter. p.170-172)weremadebycouplesandalmostexclusivelyforthesakeof male children. 1.Poetae Epici Graeci. “Quelques épigrammes crétoises (2e s.g.Bycontrast.). Keos (IG XII.125-127)[withnoknowledgeofthe .femalededicationstoAsklepiosandHygieiainParos(IG XII.383line143). Zeus Euboulos. and Kore: IG XII.123-141 [SEG LIII 936.487).Iudaea-Palaestina. IG XII.275and1029. Marsyas of the comitium.-C.However.Oxford. In Paros.local traditionsremainedstronginPtolemaisandTyros.Munich/Leipzig.2005.CaesareaMaritimausedtheRomancalendartohonourtraditionaldeities. Mater Matuta) and copied Roman institutions (pontifex.13-42 [BE 2005. 979]: In a short study of the linguistic features of Cretan epigrams. 2004: B.5. 189-198.thecultofAsklepiosintroducedfromEpidauros to Athens (IG II2 4960a-c.suggeststhatthesanctuary ofKephisoswasestablishedjointlybyKephisodotos(IGI3986A:Κηφισόδοτος∆εµογένος | Βουτάδες ἱδρύσατο | καὶ τὸν βωµόν) and Xenokrateia (IG I3 987: Ξενοκράτεια Κηφισο– ͂ἱερ|ὸν ἱδρύσατο καὶ ἀνέθηκεν | ξυµβώµοις τε θεοῖς διδασκαλ|ίας τόδε δῶρον.5.987).430note49. flamen).p. and the sanctuary of Kephisos at Phaleron that was probablyestablishedprivately(IGII24547.] atteststheexistenceofahighpriestess(IGXII. p.andthe Nymphs). Priestesses are known through inscriptions in Amorgos (IG XII.

248 A.Festivals. A Hellenistic lease of land mentions ZeusOsogo(8line17:[τοῦ]∆ιὸςτοῦὈσογωτραπ[εζ-])[sacredlandbelongingtoZeusora temple bank?]. p. republishes with new readings an honorary inscriptionforapriestofCaesar(CIG 2900. 4th cent.Analtar wasdedicatedtoFortunaAugusta(ΤύχηΣεβαστή)ofHadrian(32). She suggests interpretingtheexpressionκαὶοἱγενεὰνὑπέχονται(lines3f.seealsoISOCR.CommentingonafuneraryepigramfromItanos(I.Cret. rites. BE 2006.line3:καταγλύφοις ζῷοιςΒακχικοῖς.Anewdedication to Hekate Sossis found in the area of Mylasa (Sossos?) confirms the restoration of this epithetinSEGXLIV910(EBGR1995.). and K.. which states that the time for the payments of the rent should correlate chronologically with the conveyance of crops in season (αὐτὸς αὐτοῖς χρόνος ἐστὶ τῆς καταθέσεωςτῆςµισθώσεωςκαὶτῶνὡραίωντῆςκοµιδῆς). infra no 221].37). but this is the case in a lease from Amos. 49.BLÜMEL. the reference to epistyles in line 2 suggests a relief frieze representing not Bakchos but the Dionysiac thiasos].ThestartingpointofB.Imperialperiod).7)andaroadleadingtoasanctuary(line9). Amnisos.“EpigraphischeForschungenimWestenKariens2000”.429-435:ManyAtticinscriptionsofthe4thcent.. and contests: AHellenisticinscriptionmentionsthekitharistLeodamasinconnectionwiththekoinonof theChrysaoreis(4) [the referencetoDionysos(line2: [∆ιο]νύσωι)andtochoruses (line6: τοὺς χορούς) suggests that Leodamas offered his services during the celebration of a festival]. 1997.[AC] 26)W. 2000. Bonn. Heiligtümer und Kulte Kretas in klassischer und hellenistischer Zeit. Austin-Bastianini.86f.The aim was a revival of the order according to which the celebration of festivals depended chronologicallyontheconveyanceofcropsandnotonthepaymentoftherent(cf.[JM] 25)W.p. almost all of them are inedita..“(bildicheoderfigürliche)DarstellungendesBakchos”)[onthemeaningof ζῷα in this context see infra no 146 on ζωΐδια. p.2002. 375. SCHÄFER (ed.29-30). 10]. ζωιοπλάστης = ‘sculptor’ in Poseidippos.CHANIOTIS. also discusses the designation Ἀγεσίλας for Hades and the formofthenameofPersephone(Φερσεφόνα)inafuneraryepigramfromAxos(I.Areop. [For Nymphs related to water in Crete see.2(2001).a particulargroupcanbeattributedtotheLykourganera. cf. III.“NeueInschriftenausKarienII:MylasaundUmgebung”.129f. 198].Cret. A Hellenistic document concerning a delimitation (11) mentions as points of orientation the peribolos[ofasanctuary?](lines3. A fragmentary cult regulation (13. PP 59 (2004).[AC] 24) A. Another Hellenistic lease of land from Hydrai (?) refers to sacrifices in a fragmentary context (9) [the leases in Mylasa (see I. B..Heidelberg. “A proposito di affitti di proprietà sacre in Attica”.p. the establishmentofanaltarofHera(line3:βωµὸνἱδρύσασθαιἭρηςδαιµο[ν-])[anunattested . epigr. 1992.late5thcent. see EBGR 2002.EA37(2004). occasionally brief commentary. A.)asareferencetothefactthat the worshippers of Megale Meter committed their descendants to her cult and to her protection [cf. and no translation).’sdiscussion is IG II2 2495 B.1-42 [BE 2005.MYLONOPOULOS recent studies summarized in EBGR 1993/94.6. 62 ed. p.recordtheleasingofsacredproperty. in J.Alabanda.Mylasa) do not contain regulations concerning sacrifices. Imperial period)referstobuildingworksinconnectionwithDionysos(line12.p. BIRASCHI.she assumesthatthereferencetotheΝύµφαιὙδριάδεςdoesnotcorrespondtoCretanreality.134).cf. presents briefly 65 new inscriptions from Mylasa and its vicinity (Greek text. 47.IV. II. 472.).10. p.whichconcernssacrificesfundedἀπὸµισθωµάτων[ifSokolowski’s readingiscorrect].J.389].LSCG Suppl.thismeasurewas closely connected with the funding of religious ceremonies and fits perfectly the general religiousprogrammeofLykourgostoreorganiseAtticreligiousaffairsκατὰτὰπάτρια. 431-433. SPORN.39. SEG LII 1028]: B. CHANIOTIS. 365]: B.AccordingtoB.) refers to revenues (line 2). Cults and sanctuaries: A fragmentary inscription (5.v.M.AST 19.BLÜMEL. however.157-162 [BE 2003.

 SEG). Achilleus is represented as a naked athlete. “Les kryptoi du stratège Epicharès à Rhamnonte et le début de la guerre de Chrémonidès”.haspointedout.lateHellenistic.Asklepios.Callisthenicsinthe GreekandRomanGymnasium”. and a dog and a pot as allusions to his nick-name (Κυθροκύων.Imperialperiod).Forκρυπτόςcf. cf.. The Darronistai (“offenbar im Griechischen bisher nicht belegt”) derive their name from the Macedonian healing hero ∆άρρων/Θάρσων (see SEG XLIV546andEBGR1993/94. perhaps one should read Ἀρχηαγάθῳ.asM. κύθρος/χύτρος and κύων) [of course not from “κυέω ‘schwanger sein’”. EBGR 2000.Itiscertainlynotan“Ehreninschrift”. a victor in εὐρυθµίη.asestablishedbyM. Helios (18. cf.g.Carbonisalsoright inhisassumptionthatφρατρία(‘brotherhood’)designatesacultassociation. EpigraphicBulletinforGreekReligion 249 epithetofHera?]theappointmentofapriest.Nikephoros 6(1993). I.Afunerary epigram for Achilleus.ThefellowephebesofT.EA 38(2005). Imperial period. [This text is misunderstoodbyB. [--]e and Hekate (23). worshipped as a healing hero. see also SEG XL 1163 and XLIII 1215].astatueofagymnasiarchdedicatedbythe non-citizens for his exceptional generosity in allowing them to receive oil). Ἄρχη is attested only as a female name.p.. Hellenistic. i.105-151.. ἁπάντων εὐρύθµων σφαιρισµάτων.DICKIE.CARBON.p. SEG XXXV 1327) [εὐρυθµίη was a discipline in the gymnasion. εὐχήν). Amphiaraos. 22. Imperial period. notice the expression τὴν Ἀθηνᾶν ἱερατεύων .possiblyDarron(aswemayinferfromthemeaningofthename(Thrason.[ThenameἌρχηςisnotattested(LGPN.HermesandHerakles(22. Imperial period. cf. is a rare attestation of this discipline (elegant dance or rather a ball-game. Funerary cult: The phratry of the Darronistai dedicated an altar to the Daimon of Demokrite (20. and to an anonymous deity by Bithys for the well-being of his sons (21. “das Verbum wird hier in derselben Bedeutung wie ἀνατίθηµι gebraucht”). ἡ φρατρία τῶν ∆αρρωνιστῶν δαίµονι ∆ηµοκρίτης).Averyinterestingdedicationon a round altar decorated with a snake twisted around a staff (“Aesculapstab”) reads: Ἄρχῃ ἀγαθῷκρυπῷἐπηκόῳεὐχήν(16.W.FlaviusProtoleonSophanesdedicatedhisstatueposthu- .see infra).sincetheending -ισταί is well attested for cult associations but not for kinship groups.1999.lateHellenistic). and that this inscriptionpresupposesaheroisationofDemokrite(hisstudywillbesummarizedinEBGR 2005)].e.andprobablyMaleatas(seeinfrano233)]. The addressee of the dedication may have been a heroised young soldier..Otherdedicationsareaddressed to Demeter (17. Eutychos and the τεµενῖται [a cult association] dedicated a round altar with a representationofadolphinonastaff(15. KNOEPFLER. ὑπὲρ τῶν υἱῶν) [the form of the monument (“allseits gebrochenes Fragment einer Säule” and the article τόν referring to the object of the dedication suggest that it was a round altar (τὸν [βωµὸν ἀνέθη]κεν)]. theuncontractedformoftheverycommonἈρχάγαθος.Dedications:AstatueofAthenawasdedicatedtoZeusOsogobyapriest(14=SEG XLVII 1606. Many healing heroes were regarded as warriors: e.theepithet of Dionysos Erikryptos (EBGR 1993/94..thisisdirectlyattestedin SEG XXXV 1327: γυµνασίων δὲ σεµνὸς ἐγενόµην .1-6.147. the young patrollers in Athens (D. Podaleirios.“∆άρρωνand∆αίµων:A NewInscriptionfromMylasa”.[Theuse ofadifferentverbthanἀνατίθηµιrathersuggeststhatthe acting priest made sure that an already existing statue of Athena was erected (or erected again)].. προενόησεν ἀποτεθῆναι.theofferingofasacrificeofcows(line5:βοῦς θηλείας) [and probably the distribution of the meat of the sacrificial animal (line 6: [ἀ]π᾿ ἑκάστου ἱερείου)].]ΙΑ∆ΟΣ)canbereadasΚαππάδοξ(‘theCappadocian’]. p.97). BCH 118 [1993].thedecorationandtheattributeἐπήκοος). [The name of the gladiatorinno29(ΚΑΠ[.327-341). but from κύων (‘dog’)].-J. Three gladiatorial monuments can be added to the group of testimonia concerning gladiatorial events in Mylasa (27-29. with a crown around his neck.ArchesorArchagathosmusthave beenahealinghero(cf.Mylasa 531-539).butafuneraryaltardedicatedto the spirit of the deceased Demokrite (for this use of δαίµων see the funerary inscriptions below with δαιµόνων ἀγαθῶν). εὐχήν). 110) and the military unit of the κρυπτοί. Machaon.“Παλαιστρίτης/’palaeastrita’.

p.[AC] 28)E.g.269-274: Ed.no14. 143]. BRESSON.MYLONOPOULOS mously(line5:ἥρωος)foreternalcommemoration(23=SEGXLIX1434)[cf.andArtemisKekoiamayrefer tothesameperson.seemstobededicatedtoZeusfollowed o byanepiklesis:∆ιὶΟΥ.pr.).[AC] 29)D.dedicated bythetrierarchosandcrewoftheshipHomonoia. 62: δαίµονος ἀγαθοῦ).1497-1501.).Bordeaux.[JM] 30) A.ofthreeinscriptionsfromKos:adedicationbyapaidonomostoZeusAlseiosand Athena Alseia for the health and orderly conduct of the boys (ὑπὲρ τᾶς τῶν παίδων ὑγείας κ[αὶ] εὐταξίας ∆ιὶ Ἀλσεί[ωι] καὶ Ἀθάναι Ἀλσείαι (1.[Ireadἐξώληςκαὶ[πανώληςγένοιτο]|ἅµαἐκκό|ψειτὰ|γράµ|µατα.inC. another inscription from Rhodos (G.2003.DEBORD–E.Gli stati territoriali nel mondo antico.). A curse in no 53 is addressed against anyone who destroys the inscription. BRESSON – P. Α.2001. focusing on the ‘confession inscriptions’. where I suggested reading τειµῆς χάριν αἰειµνηµονεύτου (cf. discusses the complex methodological problems involved in the interpretation of the literary and epigraphic sources.“Leiscrizioni”.ZeusPolieus.8090AD)thathonoursapriestofAthanaLindia.“SensoreligiosoesensoetnicofragliAnatolici inepocaellenisticaeromana”. p.. VARINLIOGLU. in P..2004.andthecultofMes. According to B.SAYAR.pr.EBGR2001.1532-1559.inE.Paris.. “Dédicaces de Lindos et de Rhodes pour Titus Flavius Aglôchartos”.p.VARINLIOGLU(eds.53.Les Hautes Terres de Carie. For this phenomenon cf.p.ἀειπαθής. cf. 18]. usuallyonroundaltars.83-114:Inanoverviewoftheroleplayedbyreligiouscultsinthe representationofidentity–inparticularthatofindigenouspopulations–inHellenisticand Roman Asia Minor.Fromthefact thatProtoleonwasresponsibleforthealipterionwemayinferthattheephebesdedicatedhis statue in the gymnasion.insteadofτειµῆςχάριναἰεὶµνηµονευτοῦ. “PerlastoriadelleassociazioniinRodiantica”.253-269].Milano. wedonotmentiontextsfoundinotherareas(e. in M. 1st cent. “Les inscriptions grecques et latines”.“lethimbedestroyedassoonashedestroystheletters”].(eds.) [on the relation of these gods to education and the gymnasium in Kos see EBGR 1993/94. Antiquus oriens. late 1st cent.p. EBGR 1999. ἀείλαλος.complexprocessesofsyncretismandassimilationas revealedbycultepithets(e.ΡΟΜ .ASAANS1/2[1942].Amanmadeathanks- .forthehonorarydecreefor the priest Leon (84 and 89) see infra no 291]. and theoros to the agon of the Sebasta in Neapolis.EQUINISCHNEIDER. words such as ἀείκωµος.∆ΕΙ. priest of Athana Lindia and Zeus Polieus.ἀείµνηστοςetc..250 A. 80-90 AD) records the erection of an honorific statue for Titus Flavius Aglochartos.ElaioussaSebaste.[Thesecondtext.81-305 [SEGLI1486-1487.[ManyofthesetextsarealsomentionedinEBGR 1991.Horos14-16(2000-2003).1562-1567]:Thiscorpusassemblesinscriptions foundinsouthernKaria.BORGIA–M.154f. BRUN – E.J. CASABONNE (eds.notἀλλὰ ἐκκόψει.[JM] 31) A.ZeusBronton). Mélanges offerts au Professeur René Lebrun. Many epitaphs.Imperialperiod).2003. AD) [cf.arededicatedtoAgathoiDaimones(41-48.Imperialperiod).[AC] 27)L.ΣΓ. “Centri religiosieterritorinell’Anatoliaellenistica”. 219 and 1995.p. a grave boundary stone (2.Α. Rome.I. PUGLIESE CARRATELLI.c. infra nos 109 and 298].BEARZOTet al.CHANIOTIS.g..BOFFO.p.CoulditbeZeusOromasdes(forwhomseeinfra n  56)?].Panamara). B.oftwoaltarsdedicatedtounknown divinities(535-537nos6-7.225-232: An important monument from Lindos (SEG XL 668.H.Elaiussa Sebaste II. Pisye: Dedications and cults: A dedication was madebyapriestofZeusLabraundosafterhistermofoffice(25). 20. the problematic concept of the ‘temple states’ [on this subject see EAD. and a funerary altar for a purple-dyer(3. in L’hellénisme d’époque romaine.525-540[SEG LIII1735-1736]:Ed.“ἈνέκδοτεςἐπιγραφὲςἀπὸτὴνΚῶ”.21and28.).BOSNAKIS. MAZOYER – O.61:δαιµόνωνἀγαθῶν.

oftenfamilymembers(10-13. Imperial period: Σαβάσζου). and benefactors (73-74. 2nd-1st cent.. Quartana). Koloneis: On funerary dedications with ὑπέρ see supra (Pisye). late 4th cent.).Adedicationtothegodswasmadefor thewell-being(ὑπέρ)ofaRhodiangeneral(58.9.early1stcent.) and in other communities (Tinaz: 31. see infra]..[As H.) and (Zeus?) Hypsistos (*28. Themanhadservedasapriest(ofZeusHypatos?).18. In a few cases the posthumous character of the dedication is evident (µνήµης/µνίας ἕνεκα: 13-15.‘enfaveur’.*33-34.17. 3rd-1st cent. 536 = SEG XLVI 1174.Thedecreeisdatedwithareference toaneponymous priest (line 1.6. it was probably introduced by the Romans (cf.ThestelewastobesetupinthesanctuaryofZeusHypatos(line22).no*30hasbeenmisunderstood:Ἀρτεµίδωρος τεταρταίῳ εὐχαριστήριον (“Artémidôros. a Rhodian. BC/AD). 1st/2nd cent. Two altars attest the cults of Zeus Atabyrios (*26.Koloneis:*41-46. pour la guérison de sa fièvre.). cf.εὐεργετῶνκαὶσωτήρων(9). 17. Thera: Antimachos made a dedication to Asklepios of Epidauros in fulfilment of a vow (53. whosecultisattestedinKaria. Imperial period). SEG XXXIX 1503 (Theos Pyretos)].15.Tarmianoi:Dedications were made to the gods for the well-being (ὑπέρ) of Rhodian officials (62-63. His cult is known in Samos (IG XII.Thesanctuaryreceivedafineiftheannualcrowningofthe benefactorwasneglected(line31).neokoros..32?. These formulae are also attested in othercommunitiesinthisregion(Tinaz:31. 9-10. and this despite the use of the preposition ὑπέρ [usually applied in dedications for the well-being of a person]. Leukoideis: An honorary decreeforaRhodian(*36.Pyretos). 1st cent. the emperor Domitian (72) [this is not a “dédicace à Domitien”]. A dedicationforthewell-being(?. Hermes and Herakles (64-65.382-391].1stcent. late 2nd cent.).*44-45:θεοῖς).Funerary cult:Publicburialofindividuals(ἔθαψενδηµοσίᾳταφῇ)isattestedhere (*3.thepersonificationof fever who was worshipped as a god. Dedications (of statues) were made by individuals (7. ThisisnotadedicationtoAsklepios.*38. 20). “Laodikeia in Karia”. Tinaz: On funerary dedications with ὑπέρ see supra (Pisye). *23) and thecommunity(6)‘for’(ὑπέρ)otherpersons. Former ephebarchai and gymnasiarchoi address their dedications to the gods of the gymnasion.. Ula:67. VAN BREMEN.20.20. Ἀσκληπιῶι τῶι ἐν Ἐπιδαύρωι εὐχήν).Leukoideis:*37.BC/AD).AD). 1st). *17-21. Ula: For funerary dedications with ὑπέρ see supra (Pisye) [on the Tarmianoi and the possible location of the community see R.W.Noteverydedicationwith the ὑπέρ formula is funerary.εὐχαριστήριον). The father and other relatives of Phanias. en remerciement”).1stcent.Londeis:Afountainand a Nymphaion were constructed by two hierotamiai and dedicated to Zeus Karios and the Londais. p.Forfunerarydedications . 2nd cent. EpigraphicBulletinforGreekReligion 251 givingdedicationtoZeusHypsistosafteranoracle(29. Lists of priests of Leto and Aphroditearepreservedintwofragments(75-76. the mention of ‘sacred treasurers’ shows that the revenues (ἀπὸ τῶν προσόδων) used were those of the sanctuary of Zeus Karios (*39. Leukoideis: *37.Severalofthesededicationswereexplicitlyaddressedtothegods(7. 1st cent.κατὰχρησµὸν.Oneobservesinfluencefromthevocabularyof rulercult:σωτῆροςκαὶεὐεργέτου(7).BC)mentionshiscrowningduringthefestivalof the Marollia (line 24: ἐν τῇ συ[νό]δωι [τ]ῶν Μαρωλλιων) [or during the assembly of the Marollioi(anethnic)].). BC).buttoTetartaios(sc. AD). Chiron 34 (2004). 2nd-1st cent. Koloneis: *42). Idyma: Dedications were made to the gods for the well-being (ὑπέρ) of Rhodian officials (70-71.early1stcent.ὑπέρ)ofaRhodiantothegodsisnotnecessarily funeraryinthesamewayassimilardedicationswhichapplythisformula(seesupraadPisye).andoinotamias(responsible forthepurchaseofwineforcelebrations?.Pleket’shasobservedinSEGLI1550.dedicatedhisstatuetothegods(*56. a plaque with tabula ansata [probably a revetment plaque of an altar] mentions Sabazios (*27. no 65 includes also Helios ).Idyma:78). The deceased person is called a heros in no *16. 4.2nd/1stcent. *11-15. who fought in a war. the Rhodian priest of Helios) and attests the month Badromios (line 1). *5.[TwodedicationsweremadebyindividualsforRhodianswhomthey designateastheirrescuersandbenefactors.

.[ιαΦλ]α(βία).. Prostitutes.L.]. Flavius Aristolaos.whovoluntarilyservedaspriestduring the celebration of the Heraia. 377-378. Études anatoliennes.forwhichthelandwaspurchased..406f.παλλακή.EBp. c.(ὑπὲρ[τῆςφυλακῆςτῶν]πατρίωνθυσιῶνκαὶσυνόδων).focusinginparticularonfamilycults(cf. XII.thetransactiontookplaceinthepresenceofrepresentativesofother Kariancommunities. p.LATTE.κοινὸντῶνἉλιαστᾶνΠολεµακλείωντῶν σὺν Ἀλεξάνδρωι Ἀντιοχεῖ).3.andProphetesses”.CPh98(2003).252 A. also served as a priest during the Heraia together with his wife Flavia Aristolais/Nikolais (Appendix 2: ἱερεὺς ἐν Ἡ[ραίοις] .) were made by women who had served as hereditary παλλακίδες (I.infranos69and74]. ἱέρια ..2nd cent. [The restoration [Ἱ]ε(ροκωµήτης) is plausible.. Panamara.]).). the presence of representatives of the Karian communities as witnesses in these transactionsimpliesthatthesanctuaryofZeusOsogollis. 1316.[AC] 33)S. BRUGNONE. but probably alludes to a miserable financial situation and the sale of public assets (e.Φαῖ[δρος. Ti. the desire to augment festivals.[AC] 32) A.[αὶΦλ]α(βία)∆[ιο|κλέουςθυγάτηρ| Ἀριστολαῒς Κο(λιοργίς)]). Aristolais’ brother.p. p.J. Αὐρηλία Αἰµιλία. 160180: Θεαῖς Ἐλευσι[νί]|αις· ἱερεὺς ἐν [Ἡ|ρ]αίοις ἐξ ἐπα[ν|γ]ελίας.Inanappendixtheeds.“Pallakai.παλλακευσάσης ἐπὶτὸἑξῆςπενταετηρίσιβ΄. rituals.Tralleis 6: Λ..]ου.Thistermhadbeeninterpretedas evidenceforsacredprostitutionpracticedduringapentaetericfestivalofZeus(L.1027.“TheComingofthePythia”.229f.g.µητρὸςδὲΠαυλείνηςτῆςΟὐαλεριανοῦΦιλτάτης. ἐκ προγόνων παλλακίδων καὶ ἀνιπτοπόδων. since we know Phaidros’demoticfromothertexts.148-159:Two dedications to Zeus in Tralleis (2nd/3rd cent. LSCG Suppl.RepresentativesofKariancommunitiesarealsolistedinacontemporarydocumentofunknowncontentbutsimilarcharacter(91)..121-131].FlaviusPhaidros.)]. 1937.|ἱ]έ.publishanewdedication totheEleusinianGoddessesbyTi.ου)γενοµένηνἔκπρασιντῶνκοινῶνἐ[--]).7: ΜελτίνηΜοσχᾶ.MYLONOPOULOS withὑπέρseesupra(Pisye).ROBERT. 1316-1318.5..ἀπὸγένουςτῶνπαλλακίδων). consequently ἔκπρασις (‘total selling out’) cannot refer to the sale of priesthoods. p.11-26 [SEG LIII1032]:B.3. .Lindos 899-907)...butitispossiblethatatthispointthetextmentionshis wife’sofficeasapriestess(asinAppendix2):. [διὰ τὴν ἐκ - -]ΝΟΣΟΥ(ifitisnotνόµ.354/3BC). Sekköy: A text records an agreement which Mylasa and Zeus OsogollisconcludedwiththeKindyeisconcerningthepurchaseanddemarcationofsacred land(90. line 16: τειµὰς τῶν θεῶν).. Kokalos 45 (1999) [2003].θυγάτηρΛ. [A shorter version of the samearticleappearedinSicilia Archeologica 30(1997).BUDIN. and sanctuaries (αὐξάνειν. wasthereligiouscentreofa(the?)KarianKoinon]. Paris. Τί(τος) Φλά(βιος) | [Τί(του)]υἱὸςΚυρ(είνα)Φαῖ[δρος|Ἱ]ε͂(ροκωµήτης)κ.g. συναυξάνειν) is often mentioned in Hellenisticdocuments(e.summarizestheinformationprovidedbythesacredlawfromSelinous concerningpurifications[cf.I.).ΟΥ γενοµένην ἔκπρασιν τῶν κοινῶν Ε[..) or as evidence for a form of divination that incorporatedperceivedsexualrelationswithagod(K.CHANIOTIS.Hellenistic.buttoasanctuaryorafestival since the text clearly refers to religious matters (cf.ΑὐρηλίουΣεκούνδουΣε[.Φυλακήissomewhatodd inlines5f. “Riti di purificazione a Selinunte”.Kallipolis:AstatueofDomitiawasdedicatedtothegods(85) [not a “dédicace à Domitia”]. 115 A lines 21-25).andline6possiblydoesnot refertothepolis(καὶὑπὲρτῆςἐπ[α]υ[ξ]ήσεως[τῆςπόλεως]).Aninterestinghonorarydecreeofthe demos of the [---]reis for two administrators (epitropoi) praises them for their zeal in successfullyprocuringmoneyinconnectionwithcustomarysacrificesandrituals(*92B.[AswepointedoutinEBGR 1990.ρ. 32. She suggests interpreting the sacrifices to Μειλίχιος ἐν ΜύσÙο and ἐν Εὐθυδάµο as cults of patriai (cf. A fragmentary text [not a “dédicace à un Antiochéen”] mentionsthecultassociationofworshippersofHelios[foundedbyaPolemakles]underthe leadershipofAlexandrosofAntioch(86..IG XII... similar cults of kinship groups in IG XII. and his wife Fl. Aristolais (Appendix 1. [Περίστασις (‘difficult situation’) in line 7 shows that the community was facing a crisis ([---] περιστάσ[ε]ως [--|---]ΝΟΣ.παλλακεύσασακαὶκατὰχρησµόν.

[JM] 35)K.Modelli eroici dall’antichità alla cultura europea. and Theophanes) [cf. Rome. After briefly considering the possibility that παλλακή has its normal meaning(‘concubine’). in particular those of Cretanpirates[cf.. infra no 265].infra no36].BURASELIS.rightlyfavorstheinterpretationofπαλλακήascultfunctionary.inABARZANÒet al.supportingthisassumptionwiththe[wrong]observationthatoneof the two pallakides used a metronymic because she was an illegitimate daughter of a concubine. Valerianus)” is completely wrong.Anaphe. but PhiletairosinafestivalwhichremaineddistinctfromtheSoteria(line42:τὰΣωτήριακαὶτὰ Φιλεταίρε[ι]α). shows the problems with both interpretations.ButΜοσχᾶisthefather’sname(genitiveofthecommonΜοσχᾶς) andtheuseofδὲshowsthatbothparentswerenamed(“Meltine.14f.Theymay havebeenresponsibleforthedailymaintenanceofZeus. Philetairos in Kyme: EBGR 2000.He discussesindetailthepoliticalrelationsbetweenSeleukosIIandSmyrnawhichmayexplain hissupportfortheasyliaofthesanctuaryofAphroditeStratonikis.g.daughterofMoschas.B..Tralleis 7 is misunderstood as evidence for a metronymic: Μελτίνη Μοσχᾶ. p.[AC] 34) K.“PoliticalGodsandHeroesortheHierarchisationofPoliticalDivinityin theHellenisticWorld”.whosemotherwasPaulina”). Boethos in Egypt. In Kyme.concubine.. . Aratos in Sikyon) shows the existence.p.hisstatue.Theremarkthat“bothAureliaandMeltineusetheir family names (Seius.AureliusSecundus.143-160:B.Thereference toawomanserving asapallake intwoconsecutivepentaeterides.).µητρὸςδὲΠαυλείνης.therestorationofthisnameisimprobablesinceitisrestored in a position where one does not expect a nomen gentile but a second name (L.inAsyl. BURASELIS.Themodelofdeificationwaspreferredtothatof heroisation in the case of a few non-royal benefactors (Diodoros Pasparos.andAlabandaforseekingtherecognition of the asylia of their sanctuaries was their protection from raids. The one woman (not Aurelia. of a hierarchically lower-ranking level of worship of mortals (e.spear-brandishers. alongside the isotheoi timai for Hellenistic kings.ThecultofPhilopoimeninMegalopolis(Syll.e.andthehereditarycharacterofthe functionleavelittledoubtthatthepallakai werefunctionariesinthecultofZeus. EpigraphicBulletinforGreekReligion 253 HThR 33. The use of thenomenSeius(onlyrestoredinI.Pallas).[Thereferencetopentaeteridessuggests thatthesewomenexercisedthisfunctionduringafestivalandnotonadailybasis. Artemidoros.(translatedbyB. Aurelius Secundus Se[.παλλακή.]os).3624)wasbasedonthemodel of the hero cult but through its association with the cult of Zeus Soter and Hestia it was insertedamongthedivinecultsofthecity.p.Unfortunately. “Zur Asylie als außenpolitischem Instrument in der hellenistischen Welt”.speculatesthatthewordmayberelatedto πάλλω(‘tobrandish’..Valerianusisnotafamilyname(itisacognomen)andit wasnotusedbyMeltine.g.(eds.185-197:Theliteraryandepigraphicevidenceforthecultofmortalsofnonroyal status (Hephaistion heros: EBGR 1990. I. this interesting article is full of mistakes regarding onomastic formulae. 1940. the heroic cult of Aratos in Sikyon). Antiochos I was honoured in a festival together with Dionysos (SEG L 1195: τοῖς πρώτοις ∆ιονυσίοισι καὶ Ἀντιοχείοισι).cf.andhissanctuary.if pallakeisusedasthefemaleequivalentofpallax(maleyouth).Tralleis 6andverycommonintheEast)istakenasan indicationofEtruscanorigin. ofthemotherPaulina”).MagnesiaontheMaeander.Theprimarymotiveof Tenos.. the ἀνιπτόποδες of Dodona). 126. 317.itisthepatronymicofMeltine’smother].i.a pallake. cf.whichimpliesafunctionaryleavingoffice. The heroisation of a living person (Nikias in Kos.2003.Teos. but B.theymayhavebeenconsideredtobethemaidensordaughtersofZeus.as“MeltineMoskha.theuseoftheparticiple παλλακεύσασα..EBGR 1996.229].stressesthepoliticalanddiplomaticsignificanceoftherecognitionoftheinviolabilityofsanctuariesintheHellenisticperiod[cf. e.or.B. but Aimilia)didnotusethefamilynameSeiusbuttheRomannominaasaRomancitizenanda daughterofaL.

MYLONOPOULOS symbolically affiliated to the deified Koan Demos)was a rare phenomenon [on Diodoros Pasparoscf.“LoἱεροθυτεῖονelafunzionedellaστοάdiCamiro”.105). which occupied threeterraceswiththeirrespectivereligiousfocalpoints:thelowerterracewithanaltar.convincinglyadds an important political aspect: by the mid-3rd cent. PsydreusperhapswithHermes). Strabo. Ψυδρεύς.supra no5andinfra no265]. Apellaios with Apollon.collectsthemonthnamesattestedinEpidamnos.) against its International Background”.[JM] 37) P. Gamelios with Hera.[AC] 38) É.CAMPANILE.SeveralinscriptionsfromLindos(e. and Cassius Dio) C. Κρανεῖος. Asiarches may originally have been the titleofthechairmanoftheKoinonAsiasbefore29BC[cf. 86) specify the function of such a building.77-84:C.p.[JM] 40)D.B. Γαµήλιος. rejects the assumption that the titles asiarches and archiereus of Asia designated two different offices. Ἀγριάνιος.Theauthorpresents an intriguing reconstruction of the religious topography of the sanctuary. Apparently. in L’hellénisme d’époque romaine.[JM] (39)L.C.15-20:TheambitiouscampaignoftheKoans around 242 BC to achieve the general recognition of the inviolability of their most important sanctuary.1791)andshowsthatthetextsdo notcontainanyreferencestoafterlife.1.inLes cultes locaux.Charadros. Εὔκλειος.CHANIOTIS.andtheupperterracewiththetemple(and thealtar)ofAthenaandZeus.AccordingtoC.infra nos41and220]. CAIRON. CABANES.supra no 34andinfra no108]. Eukleios with Artemis or Zeus.p. the hierothyteion should be located in the sanctuary of Athena Kamiras or Polias and Zeus Polieus.853)andaninscription from Kamiros (Tit.aftersacrificialrituals.TogetherwithaHellenisticstoa.Korkyra. and Syracuse.Bouthrotos.p.. This evidence supports the assumption that these citieshadadoptedtheCorinthiancalendar. Aelius Aristeides.religiousmotifswereprudently exploitedinordertoachievetheasyliaoftheAsklepieionandthusthatoftheentireisland [cf.theKoinonoftheBalaitai.Cam. Ἀπελλαῖος. Μαχανεύς.g.229)..[JM] .83-102:C.studiesthefourknownHellenisticmetricfuneraryinscriptions fromtheArgolid(IGIV623+624.inThe Hellenistic Polis of Kos. discusses the relationship of these monthnamestocultsandfestivals(AgraniosisprobablyconnectedwithDionysosandthe Ἀγριώνια.g. Gitane. C. the hierothyteionwasusedintheorganisationofpublicmeals.p.the middleterracewiththehierothyteionandthestoa.M.“Asiarchiearchiereisd’Asia:Titolatura. ∆ατύιος.Ephesos 1487-1488). Datyios possibly with the Macedonian Daisios. but mainly on literary sources (e.p.CALIÒ.PhoinikaiosperhapswithAthena.[AC] 36) K.Thus. the Asklepieion. I. “Épigrammes funéraires d’Argos à l’époque hellénistique”.J. Φοινικαῖος.254 A.PP59(2004).69-79:Basedonthe epigraphic evidence (e.revealinginsteadaclose connectiontotherelevant inscriptionsoftheClassicalperiodasregardstopicsandvocabulary.IG XII.forwhichC. and the panhellenic character of the pentaeteric festivaloftheAsklepieiaiswelldocumentedthroughalargenumberofrelevantinscriptions andisnormallyseeninapurelyreligiouscontext(EBGR1996.thehierothyteioncreatedabuildingcomplexwhere publicmealswereservedduringfestivalshonouringthepoliadicdeities. Ἁλιοτρόπιος.MachaneuswithZeusorAthena. Kraneios/ KarneioswithApollon.g.condizionegiuridicaeposizione socialedeisupremidignitaridelcultoimperiale”.GV618. Kerkyra Melaina.Dodona.846-849. “Recherches sur le calendier corinthien en Épire et dans les régions voisines”.proposesthefollowingsequenceof months: Ἀρτεµίτιος.SEGXI343. Artemitios with Artemis. BURASELIS.REA 105(2003). “Some Remarks on the Koan asylia (242 B.Ambrakia. Πάναµος.436459: A Roman sacred law from Kamiros mentions a hierothyteion on the acropolis (LSCG Suppl. Apollonia. the Koans could no longer rely exclusivelyonthePtolemiesforadequateprotection.



EpigraphicBulletinforGreekReligion

255

41) M. CARTER, “Archiereis and Asiarchs: A Gladiatorial Perspective”, GRBS 44 (2004),
p.41-68 [BE 2004, 256]: C. returns to the much debated question of whether the titles
archiereusandasiarchesdesignatedtwodistinctoffices[EBGR1999,79;supra no40andinfra
no 220] or were two different names for the same position [EBGR 2000, 56; 2002, 156],
exploitingtheevidenceforgladiatorialspectaclesofferedbyhighpriestsandAsiarchs.From
the 25 inscriptions referring to gladiatorial familiae in Asia Minor, nine (SEG XLVI 1657;
IGR IV 103, 175, 617; I.Laodikeia 73, 1015; L. ROBERT, Les gladiateurs dans l’Orient grec,
Limoges, 1940, nos 156-157; C. ROUECHÉ, Performers and Partisans at Aphrodisias, London,
1993,no13)identifytheownerasanarchiereusandanothernine(IGRIV156,1075;I.Smyrna
842; SEG XLII 1036; I.Ephesos 1171, 1182, 1620, 1621, 4346) as an asiarches. Several
inscriptions reveal that the presentation (and funding) of spectacles was a very important
activityofahighpriest(e.g.I.Stratonikeia701),whilethesponsorshipofexpensivespectacles
(gladiatorial games and wild beast hunts) is attested for asiarchai, too (e.g. I.Ephesos 3070;
I.Smyrna637).C.concludesthatgladiatorialcombatsandsimilarspectacleswerepresented
underthearchierosyne,whilethetitleasiarcheswasused,atleastinthegladiatorialcontext,as
aninformalequivalentofthetitlearchiereus.Itseemsthatbythe2ndcent.ADthepresentationofsuchspectacleswasexplicitlyexpectedfromofficialsoftheImperialcult.[JM]
42)J.-B.CAYLA,“Livie,AphroditeetunefamilledeprêtresduculteimpérialàPaphos”,in
L’hellénisme d’époque romaine, p.233-243: C. discusses briefly a fragmentary inscription with
Greek and Latin texts from the sanctuary of Aphrodite at Paphos (IGR III 948, 963, 1st
cent. AD). The author demonstrates that this is not a bilingual inscription, since the two
texts have nothing to do with each other, neither thematically nor chronologically. The
GreekinscriptionisconvincinglyrestoredasadedicationtoIuliaSebasteNeaAphroditeby
anarchiereia,whosenameisnotpreservedonthestone.Interestingly,alltheknownpersons
involvedintheImperialcultatPaphosinthisperiodseemtobelongtothesamefamily.In
anappendixC.assemblestheGreekinscriptionsthatattesttheactivitiesoftheKoinonton
Kyprioninconnectionwiththeemperorcult.[JM]
43) A. CHANIOTIS, “New Inscriptions from Aphrodisias (1995-2001)”, AJA 108 (2004),
p.377-416 [BE 2005, 422]: Ed. pr. of 29 inscriptions from Aphrodisias. A posthumous
honorarydecreeforthebenefactorHermogenes(1,c.50BC)praiseshimforhispiety(line
11: πρὸς θεοὺς εὐσεβέστατα διακείµενος) and prescribes a distinguished funeral (line 22:
ἐπίσηµον ἐκκοµιδήν). Among many other offices and services, Hermogenes served as
stephanephoros; the formulation αἱρεθεὶς δὲ καὶ στεφανηφόρος ἐτέλεσεν καὶ αὐτὴν τὴν
λειτουργίαν [ἱ]εροπρεπῶς καὶ κοσµίως (lines 19f.; “having been elected stephanephoros he
fulfilledthisliturgytoointhemannerappropriatetoareligiousofficeandwithdecency”)is
aclearindicationoftheculticoriginsofthismagistracy.AbasesupportedastatueofThea
Eleutheria,whosecultwasalreadyknowninAphrodisias(8,1st-2ndcent.).Abronze-smith,
possiblyaslave,dedicatedthestatuetteofaneagletoZeusNineudiosinfulfilmentofavow
(11,1stcent.BC).ThecultofZeusNineudioswasoneofthemajorcultsatAphrodisias.
The god’s epithet derives from a place name Νίνευδα (rather than Νίνευδος or Νίνευδον),
probably the earlier name of Aphrodisias. A building inscription commemorated the constructionoftheNorthAgoraattheexpensesofC.IuliusZoilos,afreedmanofOctavian,
stephanephoros and priest of Aphrodite and Eleutheria for life (12, late 1st cent.). An
inscribed cornice records the dedication of a building to Thea Aphrodite (?, 13). Another
buildingwasdedicatedtoHephaistosbyhispriest(15,2ndcent.AD).Severalepitaphshave
funeraryimprecations(ἔστωἀσεβήςτεκαὶἐπάρατοςκαὶτυµβωρύχος)againstviolatorsofthe
tomb(23,26,27,29;2nd/3rdcent.).[JM]

256

A.CHANIOTIS,J.MYLONOPOULOS

44)A.CHANIOTIS,“UndertheWatchfulEyesoftheGods:DivineJusticeinHellenisticand
RomanAsiaMinor”,inThe Greco-Roman East,p.1-43[BE 2005,416]:Theprincipaltopicof
thisstudyisthecomplexnatureoftheinterventionofreligiousauthoritiesinjudicialmatters
andlegaldisputes.C.focusesonAsiaMinorandusesashismainsourcethe‘confession’or
‘propitiatoryinscriptions’fromLydiaandPhrygia[cf.EBGR1994/95,285;2002,129with
further references], but stresses their conceptual affinity to related evidence, such as the
cursetabletsfromtheKnidiansanctuaryofDemeter(I.Knidos147-159,2nd/1stcent.),vows
addressed to gods requesting support in financial and legal matters (e.g., SEG XLI 1012),
epitaphsreferringtoacrimeorrequestingthepunishmentofthosewhomayhavewronged
the deceased person (e.g., SEG XLIV 1050, early 3rd cent. AD), and ‘prayers for justice’
attestingthecessionoflostordisputedpropertytogods.AsH.S.VERSNELhasshown[infra
no294],peopledefendedthemselveswithexculpatoryoaths,curses,andconfessioninscriptions because of public pressure, and not because of the pressure imposed on them by
priests (e.g., BIWK 69, AD 156/7). In BIWK 6, Artemidoros defended himself against
slanderanddeliveredtothesanctuaryofMenAxiottenosatablet(πιττάκιονἔδωκεν),nota
cursetablet,buta‘prayerforjustice’.C.suggeststhatthebackgroundofseveralconfession
inscriptions(e.g.,BIWK18,AD199/200)wasthehandingoverofdisputedobject(s)tothe
god and consequently to the temple. Unlike the depositing of defixiones, the erection of a
confessioninscriptionwasapublicperformance.Thepriestwastheappropriateauthorityto
perform the curse ceremony, usually by setting up the symbol of the god, a sceptre (e.g.,
BIWK3,AD164/5lines1-2:ἐπεὶἐπεστάθησκῆπτρον).Fromananalysisofmanyconfession
inscriptionsC.reconstructsthe roleplayedbypriestsintheimplementationandpresentation of divine justice: they assisted people who thought that were being punished by the
godstoidentifythecausesofdivineanger;theydidnotinflictadditionalpunishment(e.g.,
BIWK98,2ndcent.AD)butprescribedritualsofatonementanddemandedremuneration
of the temples for their services in resolving the problem. C. convincingly rejects the
assumptionthatpriestsfunctionedasjudgeswhenconflictingpartiescametothesanctuary
tosolvetheirdispute.InthiscontextC.offersanewinterpretationofBIWK33(3rdcent.
AD?)[seealsoSEGXLI1038]:ἐνποδισθ[ῖ]σαἐντῷναῷἐκολάσθηὑπὸτῶνθεῶνἵναἀναδίξει
τὰςδυνάµιςαὐτῶν(“shehadbeendetainedinthetempleandforthisreasonshehasbeen
punishedbythegodsinordertorevealtheirpowers”[andnot:“shehasbeenpunishedby
the gods by imprisonment in the temple, so that their powers may be revealed”]. From
honorary decrees for the priests Aristodemos (SEG XLV 1515, Hisartepe in Karia, 1st
cent.)andLeon(SEGXLV1556-1557,Panamara,2ndcent.)heinfersthatpriestsarbitrated
ratherthanjudgedinlegaldisputesandadministratedexculpatoryoaths[butseethemore
plausible interpretation of the relevant passages in the decrees for Leon by VAN BREMEN,
infrano291].Severalconfessioninscriptionsrefertotheannulmentoffalseoaths(e.g.,BIWK
34, 3rd cent.; BIWK 52, AD 119/120 or AD 173/4; BIWK 54, AD 118/9), a procedure
which required fines payable to sanctuaries (BIWK 58, AD 166/7). C. concludes that
sanctuaries(andtheirpriests)werethekeepersofastrictmoralorder,assumingtheroleof
mediators in legal disputes. [On ‘confession inscriptions’ see also infra nos 45, 98-99, and
C.BRIXHE,“Individu,langueetcommunautésociale:àproposdesconfessionspaïennesdu
Moyen Hermos”, in C. CONSANI – L. MUCCIANTE (eds.), Norma e variazione nel diasistema
greco, Alessandria,2001,p.101-118(non vidimus;seeBE2003,463].[JM]
45)A.CHANIOTIS,“VonEhre,SchandeundkleinenVerbrechenunterNachbarn:KonfliktbewältigungundGötterjustizinGemeindendesantikenAnatolien”,inF.R.PFETSCH(ed.),
Konflikt, Heidelberg, 2004 (Heidelberger Jahrbücher 48), p.233-254: This study discusses a
selectionof‘confessioninscriptions’,prayersforjustice,anddedications[cf.supra no44]as
evidenceforeverydayconflictsinsmallcommunities,fortheappealtothegodsforjustice,



EpigraphicBulletinforGreekReligion

257

theroleofthepriestsasarbitratorsintheconflictsbetweenhumansandbetweenhumans
andgods,theimportanceofhonourandlossoffaceascausesofconflicts,andthepublic
natureoftheritesandperformancesreferredtointhesetexts.[JM]
46) A. CHATZIDIMITRIOU, “Χάλκινο ἐνεπίγραφο σταθµίο ἀπό τοὺς Ζάρακες Καρυστίας”,
AEThSE1(2003)[2006],p.1077-1092:AfragmentofanArchaicpithoswasfoundduring
excavationsatZarakes(Euboia).Itbearsthefiguresofcentaursinreliefandthewordἱερός.
Vase fragments with the incised letters ιε (= ἱερός) were also found at the same spot. An
inscribedbronzeweightintheshapeoftheheadofaram(4thcent.)givesthenameofthe
deity worshipped here (Ἀπόλλωνος ∆ηλίου). C. analyzes the mythological tradition of
Zarakes(ancientZarax)anddemonstratesthecloseconnectionsofthissitewiththecultof
ApollononDelos.[SeealreadyEBGR 2002,25;SEGXLIX1205;LI1126-1128].[JM]
47) P. CHRYSOSTOMOU, “Ἡ ἐπιτύµβια στήλη της Φίλας Μενάνδρου ἀπὸ τὴν Πέλλα”, in
D.PANDERMALIS(ed.),Ἄγαλµα. Μελέτες γιὰ τὴν ἀρχαία ̟λαστικὴ ̟ρὸς τιµὴν τοῦ Γιώργου ∆εσ̟ίνη,
Thessalonike, 2001, p.233-242: C.publishesthe gravestele for Phila,daughterofMenandros (Pella, c. 350). Phila is represented in relief, standing; next to her a female servant
carries a basket with sacrificial cakes. C. assumes that Phila was a priestess and suggests
identifying her with Phila, the author of a well-known contemporary love curse tablet in
Pella(SEGXLIII434;EBGR 1998,290).[AC]
48)P.CHRYSOSTOMOU,“ΣυνεισφορὲςσὲλατρεῖεςθεοτήτωνκαὶἡρώωνἀπὸτὴνΒοττιαίακαὶ
τὴν Πιερία τῆς Μακεδονίας”, Eulimene 4 (2003), p.135-152 [BE 2005, 314, 332, 337; SEG
LIII610,619,620]:1) [Withoutknowledgeofanearlierpublication,as observed byM.B.
HATZOPOULOS, BE 2005, 337], C. republishes a dedication made by Nausimachos to the
Muses(Pella,c.350-300).TheepithetπολιήτιδεςattributedtotheMusesinPellainepigrams
composedbyqueenEurydike(Plut.,mor. 14c)andPoseidippos(Supplementum Hellenisticum fr.
705) shows that a cult place of the Nymphs must have existed in the city, possibly in the
theatre, in addition to the cult place near the find spot of this inscription (west of Pella).
From the lack of a patronymic C. infers that the dedicant was a priest of the Muses or a
poet/musician.ΝαυσίµαχοςΜούσαις.2)AnaltarfromPellapublishedrecently(c.250BC;
SEG L611;EBGR2001,110]wasanaltarforAiolos,fatherofMakedon,theeponymous
herooftheMacedonians(Hellanikos,FgrHist 126F74),andthenymphGraie,hisdaughter
(Αἰόλου,|Γραίη[ς],notΓραίη).3)Ed.pr.ofareliefstelewithrepresentationsofHermes
and Demeter (Kyrrhos, 2nd/3rd cent.); it was dedicated by Olympos and another person
[his wife?] to Hermes and Demeter in accordance with a dream (κατ᾿ ὄ[ναρ]). The cult of
Hermes was already attested in Kyrrhos; as a patron of fertility he was associated with
Demeter.[AC]
49) V. CONSOLI, “Atena Ergane. Sorgere di un culto sull’ Acropoli di Atene, ASAA 82
(2004) [2006], p.31-60: Only nine Athenian inscriptions of the 4th cent. attest the cult of
Athena Ergane on the Athenian Acropolis (IG I2 561; II2 2939, 4318, 4328, 4329, 4334,
4338,4339;AgoraI1732).C.presentsarchaeologicalandepigraphicevidenceinanattempt
toreconstructacultofthegoddessalreadyexistinginthelateArchaicperiod.Sheassociates
theso-calledkerameis-inscriptions(IGI3620,628,633,824)fromthelate6thandearly5th
cent. with an early cult of Athena Ergane, despite the fact that none of these inscriptions
recordstheepiclesis[someofthemdonotevennameAthena,sinceitisobviouswhoisthe
addresseeofthededication].Despitethelackoffactualevidence,C.’sassumptionisprobably correct, since other specialized forms of Athena also appeared as early as the 6th and
early5thcent.(e.g.,Nike:IGI3596,mid-6thcent.;Hygieia:C.WAGNER,“ThePottersand
Athena”,inG.TSETSKHLADZEet al.[eds.],Periplous. To Sir John Boardman from His Pupils and
Friends,London,2000,p.385,c.470BC).[JM]

 Kallikrates.[AC] 55) F.Perge331:αὖξεΠέργη. Sostratos) in agones in Delos (Ptolemaia). judiciary defixiones in Athens.EA37(2004).465]: An inscription within a tabula ansata at the entrance of a barely accessible cave near Anazarbos documents the dedication of Regina to Zeus.[AC] 56) L.insteadofτ[αλαντ]εύει)[inbothcasesJordanrestorestheverbἐπιβολεύει].M. 119 ed.AST 22.382]:Thefragment of an architrave that joins I. 115-116..CORSTEN.AD.[JM] 54)F. Eukarpos.[AC] 52)T.[AC] 53)T.Chiron 33(2003).JORDAN.J.AST20.2(2002).311-333:C.p. [dedicated this] to Meter Andeirene in fulfilmentofavow”. C. restores the first two lines of a dedication to Meter Andeirene by Eukarpos found at Trypaion(I. “La triplice defixio: nuova lettura”.[“Forthewell-beingofhismaster. Ptolemy I and II.“DefixionesdalKerameikosdiAteneII”. C.“ZuInschriftenausKleinasien”.29-34[BE 2006. and Ares (I. The reference ro the Dioskouroi may be an allusiontothefoundationofKibyrabySpartans. 178] identified Regina as the eponymous priestess bearing the sceptre as a symbol of her power. COSTABILE.“Kibyra2001”.MEP4(2000).Caius Proclus. republishesanotherjudicialdefixiofromAthens(DT 49).“Kibyra2003”.142].R.Themaindifferencesfromhissecondeditionare therestorationoftheverbsπροσλέχει(I6f.C.H. SAYAR [cf.supra no54andinfra no131].ofa rock-cut dedication to the Dioskouroi (εὐχήν) written near a relief representation of these gods(Kibyra. demonstrates convincingly that Regina was not a priestess.SeealreadyEBGR 2002.327-328]:C. “Agoni e politica alla corte di Alessandria.Sultan Dağı I404=infra no126:[῾Υ]πὲρκυρ[ίου]|Κ.Inthiscontextherepublishesthecursetabletsalreadypresentedin EBGR 1999.CORSTEN.83-84[SEGLIII1674]:Ed.Πρόκλο[υ]|σωτηρίας| Εὔκαρπος|οἰκονόµος|µητρὶἈνδε|ιρηνῇεὐχήν). In addition to these texts he discusses. Reflessioni su alcuni epigrammidiPosidippo”.MYLONOPOULOS 50)T.p.p. MEP 6 (2001). EBGR 2000. CRISCUOLO. Hera Gamelia.107-114[BE 2005. 390-375?)[cf.Imperialperiod).p.CORSTEN.discussesaseriesofepigramsof Poseidipposreferringtovictoriesinequestriancompetitionsofmembersoftheroyalhouse of the Ptolemies (Berenike I.Kibyra 21 alows the reading of the text: [--]ς τὸ δεύτερον Κάστω[ρ] καὶ Πολυδεύκης.1(2004). 74. Delphi.’sdetailed commentary concerns the letterforms.Asecondfragmentofanarchitrave(late 2ndcent. oftwodedicationstoTheoiDikaioifromKibyra.)referstotheotherwiseunattested‘old’asyliaofKibyra(ἐκπάλαιἀσύλης)[an allusiontocitiesthathadonlyrecentlybeenawardedtheasylia. presentsathirdcriticaleditionandItaliantranslationofthedefixionesfromKerameikos(c. Arsinoe II) and of the Ptolemaic court (Etearchos. 76.RICL.37-123[SEG LI66. 63.AverysimilarrestorationwasproposedindependentlybyM. In this context C.pr. .42 [thereadingshavebeenrejectedbyD.p.p. 78-82. in general.“Kibyra2000”. Nemea.insteadofπρὸςἡµᾶ{Α}ςλέχει)andἐπεγκελεύει (II7. 87-88.28(I.Kibyra 9596)[foranotherdedicationtoTheoiDikaioiinLykiaseeinfra no120].CHANIOTIS.theacclamationsfor Perge(I.pr.2(2001). 36-39. p.143-208: C. Philitas.258 A.Reginaischaracterizedasσκηπτροφοροῦσαἱερά(line4). οἱ υἱοί [τοῦ ∆ιός].seeinfra no127].AD153). Isthmos.forthiscompetitionamong citiescf. the prosopography (identification of Smindyrides with a man involved in the profanation of the mysteries in 415 BC) and the legal context (the jurisdiction of the polemarchos in lawsuits concerning foreigners). the sceptre (σκηπτροφοροῦσα and not σκηπτροφόρος). and Argos (ep.ἡµόνηἄσυλος)].presentsarevisededitionofthedefixioneswhicharediscussedinour next lemma.COSTABILE.CORSTEN. the manager of his estate.[AC] 51)T.Anazarbos I52. but rather a free born temple functionary (ἱερά and not ἱέρεια) with the duty of bearing the symbol of the god.see EBGR 2003. Olympia.139-146[SEGLII1433-1434]:Ed.AST 19.

P. with the daughterofPtolemyII(notwithBerenikeII).“ZurSelbstdarstellung Antiochos’ I.[AC] 57) C.2006].Pisa. Another dedication is addressed to Zeus.inJ. Apollon Mithras Helios Hermes.1-26.W. found in the great sanctuaryatKommosonCrete. It corresponds exactly to known inscriptions found in Samosata (OGIS 404) and Doliche (SEG XXXII 1385).itispossibleonlyto offer hypotheses about the original location of the temenos where they stood.CROWTHER – M.[JM] 58)E.SHAW– M.Since.Itis strikingthattheinscriptionatSofrazKöystatesthatthesanctuarywasdedicatedtopurely Greek deities: Apollon Epekoos and Artemis Diktynna (lines 6-7). Kommos. p. “New Evidence for the Ruler Cult of Antiochus of Commagene from Zeugma”.Theyincludeadedicationto Poseidon (75. Gephyra 1 (2004).GEAGAN. p. Euangelos.[.).F. mentioned in preliminary reports as a dedication to Apollon.suggestthatit should be located somewhere near the find spot of the basalt inscription. 2000. Although thereisnosecureevidenceforthelocationofthetemenosatZeugma. and Artagnes Herakles (2). The smaller inscribed fragment was engraved on a limestone block. SEG LIII 1762. IV. The preserved text refers to the duties of the priests and the sacred slaves. 2ndcent. in Religionsgeschichte Kleinasiens. and Athena (76. In a very helpful appendix (p. M. they were found during rescue excavationsatZeugmain2000. The Greek Sanctuary.41-80 [BE 2005.101-134 [SEG LIII 953-954.TheepithetofZeusisrestored .AdıyamanMuseum. 1768-1773]: This important study presents two new inscriptions concerning the ruler cult of Antiochos I of Kommagene. 507. because of its good preservation it allows a number of restorations and corrections to the aforementioned inscriptions. BC. see BE 1982.Antiochos gainedcontrolover Zeugmaonlyafter64BC.C. (1) The better preserved text is inscribed on a sculptured basalt stele depicting a dexiosis scene (see also infra no 215).]ΤΛΥΜΙΩΙ|Εὐαγγέλωι|Ἀθαναίαι).Sofraz Köy. favours the identification of Berenike.JOHNSTON–D. Apollon Mithras HeliosHermes..MITTAG.-F.plausiblysuspectthatthis part oftheZeugmainscription wasoriginallyconceivedforadifferentsituation(foratemenoswhichwasindeedfounded immediatelyafterAntiochossucceededtohiskingdom)andalsoadoptedbythescribefor theversioninZeugma. 274). 2nd cent. Princeton.however.FACELLA.BC:Τηνὶ. republishsomeoftherelatedtexts–withsomerevisions–fromSamosata. In lines 14-17 Antiochos states that he founded the new temenos dedicated to Zeus Oromasdes. since the erased inscriptionofZeugmawaswrittenafter64BC.Aninterestingfeatureisthatanerasedtextunderliestheinscription.Astudyoftheseepigramsagainsttheepigraphicevidenceshowsthatthe presenceofthefirstPtolemiesingreatGreeksanctuariesservedtheirdiplomaticpurposes. C. La dinastia degli Orontidi nella Commagene ellenistico-romana. FACELLA.Sinceneitherofthemwasfoundin situ. it corresponds to the text preserved on a basalt stele in the temenos at Sofraz Köy (SEG XXXIII1215)andonasteleofunknownprovenancenowintheAdıyamanMuseum. 68-77) C. mentioned in some of these epigrams. primarily graffiti. Yet.Doliche. p.itmusthavecontainedadedicationtoZeus Oromasdes.mostofthetextsareinedita. SHAW (eds. 1766.CSAPO–A.“TheIronAgeInscriptions”.andÇaputluAğaçKüllük[cf. 1764. EpigraphicBulletinforGreekReligion 259 Austin-Bastianini).C. 957]: Corpus of the inscriptions.-F. von Kommagene”. It is part of a sacred law known from a document from Selik-Samosata (SEG XII 554).andArtagnesHeraklesatZeugma(line17: τοῦτονέ<ο>ντέµενοςπαλαιᾶς δυνάµεωςἔκτισα)immediatelyafterhehadsucceededtohisancestralkingdom(lines14-15: ἐγὼπατρῴανβασιλείανπαραλαβὼνεὐθέως). Lines 4-6 stress the fact that relief image and text were considered by Antiochos as a unity that expressed in two different media his very personal conception of his relationship to the gods: τοῦτον τύπον ἰδίας γνώµης νόµον τε κοινῆς εὐσε|βείας εἰς χρόνον ἅπαντα προνοίαι δαιµόνων στήλαις ἐνεχάραξενἱεραῖς(“bytheprovidenceofthedeitiesheengravedforalltimeonsacredstelai this depiction of his own thought and law of common piety”).-F. Vol.

aswasHerakles. D.BC). namesalludingtoHeraarenotverycommon(45).). TOKHTAS’EV.8. The most common among them are those connected with Zeus (145 cases). in Anacharsis.Leto(65.MYLONOPOULOS asaformofPhytalmios. Imperial period). and Poseidon (19).R.Anotherepitaphgivesthedatesofbirthanddeathofayoungmanwithreference to planets (γεγένηται εἰς τὸ Οὐένερις. Apollon (122). regards it as an apotropaic monument.28:χάριν. since Οὐένερις is simply the Latin form of Ἀφροδείτης.260 A.2ndcent. followed by those connected with Athena (34).68-37.3rdcent.AD)associates the deceased young sailor with the Dioskouroi (πανόµοιος σωτῆρσιν Ἀµυκλαίοισι θεοῖ[σ]ιν) andassertsthathebelongstothosewhohavejoinedthestarsinheaven(ἡδ᾿ἑτέρητείρεσσι σὺναἰθερίοισιχορεύει·ἧςστρατιῆςεἷςεἰµ[ι].3rdcent. AD). interprets the Pythian gods as Apollon and ZeusMoiragetes.C.626]:Thiscorpus assembles all Greek inscriptions found in France. Ἰατροκλῆς and Οὐλιάδης are common in this part of Ionia.68-4.147]:InastudyofnamesattestedintheinscriptionsofSamos. ἡµέρᾳ Ἀφροδείτης ἡρπάγη ὑπὸ θεῶν καλουµένωνΠυθίων. λαχὼνθεὸνἡγεµονῆα)[forthistoposseeinfra no156].3rdcent.Funerary cult and afterlife:Afuneraryepigram(10. Two very fragmentary graffiti (10-11.-C. BC-1st cent.88-89 [SEG LIII 808 ter]: Edition of an inscribed relief representing Herakles (South Ukraine or Russia. Mes (30).butnamescomposedwithθεός(65)may refer to Hera of Samos. “Onomastic Notes on IG XII 6 (Samos)”. An inscription honours a priest of Leukothea. Demeter (69). “Posvjatitel’n’ij rel’ef Gerakly iz Kollekcii Zrmitaža”.5. ὅπου Ἡρακλῆς. τὸ<γ> Ἡρακλῆνι) [rather τὸν Ἡρακλῆν with unrecognised ligatures. translated by D.Only48ofthesetextshavebeenpublished. D.Μητρῶν?.1stcent. DAVYDOVA – S.Arles and vicinity: We single out the formulae εὐθύµ(ε)ι (55) and εὔπλοια(56) in epitaphs of the Imperial period.andMothergoddesses(66. p.AD).“ilestnélejourdeVénus. A.discussesinter alia theophoric names. Artemis (50). a period should be placed after Ἀφροδείτης:“hewasbornonthedayofVenus. . CURBERA.). 1st/2nd cent.onthedayofAphrodite. Olbia:InscriptionsatteststhecultsofAphrodite(64.lejourd’Aphrodite. 7thcent.lejouroùestnéHéracles. rather than the epitaph of Heros.Themost important group of texts consists of c. Avram pointed out in SEG LIII 808ter that thismonumentisthesameasSEG III613]. infra no 143. Dionysos (80).6.Hewas carried away by gods called thePythians”]. son of Lysandros (or the heroised son of Lysandros). as “au Héros de Lysandros”. Glotta 80 (2004). il fut enlevé par les dieux invoqués sous le nom de Pythiens”) [cf.CHANIOTIS.[AC] 60) L.1-13 [BE 2006. C.3rdcent.Lyon.I.Inscriptions grecques de la France.anepithetattestedforPoseidon. according to mythology a son of Apollon and Kyrene (or ChironorGeandOuranos). p.ratherthanenepithetofAthena[euangelios(theonewhobringsgoodnews)isan epithet of the Dioskouroi and Meter (infra no 138)]. Meter (34).themonthΠελυσιών)shouldalsoberegardedastheophoric names.AsmallfragmentmayrefertoApollon Apotropaios(37). 2nd cent.3rd/2ndcent. Ἑκαταῖος. and Hermes (43).Ὑβλήσιος(fromanepithetderivingfroma placename)andΠελύσιος(cf.). AD).J.2004[BE 2005.Anepitaphusestheformulaεὐψύχει(39.BC)possiblynameApollon.Euangelosseemstobeaseparate divinity.[AC] 59) J. Theophoric names alluding to Hephaistos and the Nymphs are rare.3rd/2ndcent.[AC] 61)J.DECOURT.43:ἀνάθηµα)weremadeasexpressionsofgratitude(68-1.BC). Glanum and vicinity:AdedicationtoApollon(51.a Heros(67..Thededications (cf.thesonofaprophet(8.AD). 350 graffiti on vases with dedications to Aristaios (2nd cent. regards Basileides as related to Theos Basileus rather than to Hera Basileios [but the patronymic ending-eidesisunusualfortheophoricnames].Aix-en-Provence and vicinity: A hermaic stele bears the text Ἥρωϊ Λυσάνδρου (47. Massalia: Cults: A cult association dedicated an altar of Zeus Patroios (5.

 22.ischaracterizedinaninscriptionasthestarof the hiera boule (SEG XI 982: ἀστὴρ τῆς ἱερᾶς βουλῆς).Asklepiadesshould beidentifiedasthesonofMnasistratos.BC.3rdcent.33.68-47: εὐχήν ὑπὲρ πάντων). p. Imperial period).sonofPhiloxenidas. AD: ἰητῆ[ρι νόσων]. or for the well-being of relatives (68-27: ὑπὲρ τοῦ πατρός).23. ZPE 146 (2004).εὐχ(ὴν)ἀπέ(δωκε)Πανί)[ὑπὲρτῆςσωτηρίαςshouldbetranslated “fortherescue”(not“pourlasanté”)oftheprocurator.41. EpigraphicBulletinforGreekReligion 261 11.38...48:εὐχήν. Imperialperiod)[cf.Lyon and vicinity:Anepitaph hastheformulaεὐθύµει. ἄνασσ[αν Ἐ]φέσου Κρησίαν. d’Artémis Ortheia et culte impérial à Messène”.1.AccordingtoD.Attheendofthe1stcent. Τραϊανὸν τεχνιτῶν (ἱερονικῶν στεφανιτῶν?) καὶ συναγωνιστῶν.2ndcent.Autun:Eutychesdedicateda statue of Artemis to Apollon in fulfilment of a vow (154.12.. Nemausos (Nîmes): Several fragmentary documents attest the activities of a local branch of the association of the Dionysiakoitechnitai(100:ἱερὰθυµελικὴσύνοδοςἐνΝεµαύσῳτῶνἀπὸοἰκουµένηςπερὶτὸν ∆ιόνυσον καὶ Αὐτοκράτορα .forhehadinhispossessionthe sacredbooksneededforthereform(line13)[thisdatehasbeenquestionedbyP.2ndcent.115-127: In 91 BC a certain Mnasistratos played a crucial role in the reformoftheAndanianMysteries(IGV. Département de la Charente: A gold amulet is inscribedwithsevensequencesofthesevenvowels(140).andinfluentialfamiliesofMesseneinthe1stcent. D.Antipolis and vicinity:Themostfamoustextisthe‘galetd’Antibes’.. for his generous financial contribution in the Imperial cult and the cult of Artemis (SEG XXIII 208). prestigious.AD).Département de l’Hérault:AdedicationtotheMateresandthe Dioskouroi (128.InAD42thegerontesof Artemis Oupesia (Ortheia) honoured a certain Mnasistratos. Aristaios’ sanctuary consisted of a temenos with an altar (68-2).TheinscriptionexplicitlystressesthatMnasistratoswasinthisrespectaworthyscion ofhisfamily(lines10-11:ἀξίωςτῶνπρογόνων).Themelis.:ὑπὲρτῆςσωτηρίας.Département du Vaucluse:Afamoustext istheGreek-LatindedicationofanaltartoBaal/Belos.46:χάρινἔχων/ἔχουσα.οὐδεὶςἀθάνατος(146. he therefore belonged to one of the most wealthy..5th/4thcent.. There are also dedications to the gods (80. Imperial period).).AD). argues that Mnasistratos.21.wasadescendantofthemanwhohadplayedaprominentroleinthereform oftheAndanianMysteries.infulfilmentofavow(68-7:κατ᾿εὐχήν. see infra no 268].32.AD(orbeginning ofthe2nd)Asklepiades.bySextus.sonofMnasistratos. In exchange.1.35: χάρινλεγόµενος).68-30.).infra no184]Département de la Drôme:Abronzeamulethasasimilar spell of weather magic as no 90 (91. For a curse tablet (70) see EBGR 1997.[ButifthelexsacraofAndaniashouldbedatedtoAD24(see infra no268). DESHOURS. 2nd cent.36. son of Philoxenidas.we .[AC] 62) N. A bronze amulet aimed at the protection of the fields from bad weather (90.).anoblongue stone with the enigmatic text Τέρπων εἰµὶ θεᾶς θεράπων σεµνῆς Ἀφροδίτης· τοῖς δὲ καταστήσασιΚύπριςχάρινἀνταποδοίη(84.1st/2nd cent.TheslaveofaprocuratorAugusti madeadedicationinfulfilmentofavowhehadmadetoPan forhismaster(85.AD).1390. Εἰθυντῆρι Τύχης Βήλῳ Σέξστος θέτο βωµὸν τῶν ἐνἈπαµείᾳ µνησάµενος λογίων). this Mnasistratos appears in the contribution list IG V. φαεσφόρ[ον]).18.3rd/2ndcent. 2nd cent.thereformerofthemysteriesisthesonofPhiloxenidas].40. 100-111. Belus Fortunae rector mentisque magister ara gaudebit quam dedit et voluit.themasterofFortune.on the basis of oracles given in Apameia (87. According to D.LSCG65). Département du Var: A Heros is mentioned in a text at Taurentum (78.whilethetermhiera boulemost probablyisanotherdesignationforthegerousiaof(Artemis)Oupesia. A lead tablet is inscribedwithsixnamesinLatin(adefixio)ononesideandwithmagicalnamesandwords (beginningwithἈβρασάξ)ontheother(159. φαεσιµ[βρό]τῳ Ἀπό[λλω]νι. “Cultes de Déméter. Imperial period) and to the local divinitiesLeronandLerine(86. Mnasistratos took over the probably hereditary priestly function of a hierophantes (line 22). 1532.possiblyforhissafereturnfroma journey].68-14.68-31:εὐχήνχάρινἔχουσα. son of Philoxenidas.

thesesixcultstatuesstoodintwo differenttemples.p.lines3.AccordingtoD.IGII21524BII214-216).2003[BE 2005.1.g. 104. which are also quoted or alluded to in sacred laws (e.infra no221].g.IGII21514lines26-28).Paris.2.[JM] 64)G.modern researchreconstructedeitherthreeortwocultstatuesatBrauron.butD.the text of Petelia additionally qualifies him as of heavenly descent (ἐµοὶ γένος οὐράνιον).IGII21516lines13-17).104. D.κατ᾿ἐπιταγήν).DESPINIS–T.MYLONOPOULOS are dealing with a prominent Messenian family occupying a central positon in two of the most important cults of their native city.).). D.[AC] 66)M.194. Theyareaddressedto:IsisEpekoos(177=IGX. A superior status is also implied by one of the texts from Thurioi which attributes to the initiatekinshipwiththegods(ὑµῶνγένοςὄλβιονεὔχοµαιεἶµεν)andthestatusofagod(θεὸς δ᾿ἔσηι). p.1).2006].81.2.EBGR1996.IGII21514lines41f.334=IGXII.[AC] 65)V.579-591:The pronouncementattributedbyJuliantoJesus(or.κατ᾿ἐπιταγήν).2.Bycontrast..p.2.TheauthordetectsanotherdifferencebetweenthetextsofPetelia andHipponionintheanswergivenbytheinitiatetotheguardsoftheunderworld.λίθινονἕδος (e.Whilein thetextofHipponionthemystesisidentifiedonlyasthesonoftheEarthandtheSky.335 =IGXII.IGII21524BII207). CQ 54(2004). .Κατάλογος γλυ̟τῶν τοῦ Ἀρχαιολογικοῦ Μουσείου τῆς Θεσσαλονίκης II.whichD.STEFANIDOU-TIBERIOU–E.ὅστις ἐναγής καὶ βδελυρός.2.293-306:Inthisstimulating study D..[DothesedifferencesimplyonlydifferenttraditionswithintheOrphicmovement or perhaps different grades of initiation?].105).PP59(2004).themystesisattributedasuperiorstatus.Asregardsthefirstlineofthistext[cf..[JM] 63)G.MDAI(A)119(2004).ἄγαλµα (e.98.withrepresentationofanear.g.“Priestly ProclamationsandSacredLaws”.There isonlyoneineditum. detects similarities in the phraseology of the textfromHipponionwiththeHomericNekyia..adedicationtoAsklepios(152.90.Georgestandstoday[cf.DICKIE.627628. Homeric prototypes of the expression καὶ τότ᾿ ἔπειτ᾿ ἄ[λλοισι µεθ᾿] ἡρώεσσι ἀνάξει[ς]inthetextfromPeteliasuggesttranslatingthispassageas“eallorapoicomanderai suglialtrieroi”. 115). ἕδος (e.andἄγαλµατὸἑστηκός (e.g.1.“FraHipponionePetelia”.CHANIOTIS.2002..Thelasttwo termscertainlydescribethesamedivineimage.1.suggeststhatthe epigraphicalevidencedocumentstheexistenceoffivecultstatues.representationoffootprints.IsisTyche(332=IGXII.2.38:ὅστιςφθορεύς. Étude d’épigraphie et d’histoire religieuse.whilethearchaeological evidenceseemstoaddatleastonemore.thetextfromHipponionreferstoamovement(ὁδὸνἔρχεαιhάντεκαὶἄλλοιµύσταικαὶβάκχοιhιερὰνστείχουσι κλεινοί). Les mystères d’Andania.unknownprovenance).48]..hearguesthattheoriginaltexthadΜναµοσύναςτόδεἱρόν(nothιερόν).2.638]:ThesecondvolumeofthecatalogueofsculptureintheArchaeologicalMuseum inThessalonikecontainsseveraldedicationsfromThessalonike(alloftheminIG XII.g.g.2.wherethesmallchapel ofSt.ἄγαλµατὸὀρθόν (e.IsisandSarapis(333=IGXII.VOUTIRAS. DI BENEDETTO.1.Basedontheseepigraphicsources.Thessalonike.ὅστιςµιαιφόνος.4thcent. comments on certain passages of the ‘Orphic’ texts from Petelia and Hipponion.261315[BE 2006. the Ὀλυµπικὴ πρόρρησις). 10.44]:SixdifferenttermsappearintheinscriptionsfromtheBrauroniononthe AthenianAcropolisreferringtostatueswhichstoodinthesanctuaryofArtemisatBrauron: ἕδοςτὸἀρχαῖον (e..g.nottoastatus.J.63).2003...andtheNymphs(337=IGXII.262 A.1.DESPINIS. ἴτω θαρρῶν) echoes priestly proclamations at the beginning of rituals (e.identifieswiththeἀρχαῖοςνεώς andtheΠαρθενώνmentioned ininscriptionsfromtheBrauronion(IGII21517Ι..IsisNymphe(336=IGXII.1.SEG LIII585.I.1524ΙΙ46-47)andinatleast one inscription from Brauron (SEG XLVI 133).1.217.θεοὶεὐεργέται. while the Παρθενών is interpretedasasmalledificewhichcouldhavestoodontheplateau. [On the Andanian Mysteries see now EAD. identifies the ἀρχαῖος νεώς with the excavated architectural remains of the known temple in antis.“DieKultstatuenderArtemisinBrauron”.120.g.IGII21515lines14f.

 διαγραφή.BC.332-334and345-347).EBGR1996.p.329). DIMARTINO.45. Ἐπεὶ in the phraseἐπεὶκ᾿ἐλαστέροἀποκαθάρεταιshouldbeunderstoodas‘after’.inparticularinAtheniandrama.aptlystressesthattherewasnorealdifferencebetweenthedifferentkinds ofpriesthoodsasregardsprestige. 182-183). interprets the elasteros as the evil spirit that had caused the manslaughter that needs to be purified.Themostimportantcontributionconcernstheinterpretationofἐλάστερος.notthecauseofadeedthatproducesmiasma].Cair.Geographicallythesellingofpriesthoodsis observed almostexclusivelyincities of southwest Asia Minor and in some islands of the Eastern Aegean.334-345).137-154:AstudyofalongpetitioninAntinoopolisreferringto theactivitiesoftheBlemmyesinAD567suggeststhattheBlemmyeswerestillworshipping Isis. 91lines23-26fromLindos:εἴσιθιτοιγάρ. “Omicidio. perhaps followingthemodeloftheprorrhesis oftheEleusinianmysteries.325-328).lines 237f.θαρροῦντεςκτλ. but a difficulty remains: purificatory rituals are usually concerned with the effect. III. purificazione: il ‘caso’ della lex sacra di Selinunte”.εἰκαθαρὸςβαίνις. ἐπώνιον.althoughtherearestill somesporadicexamples fromthe2ndand3rdcent. D.[JM] 68)J. p.Inthediscussionofthedutiesandprivilegesofpriestswhobought priesthoods.)isalsothekiller himself(αὐτορέκτας). Inthelightofreferencestoἀλάστωρinliterarysources.etc.D.supra no32andinfrano74]. 2003.[AC] .adducesparallelsfromliterarysources– especially Attic drama and Apollonios Rhodios (Argon.itisthekillerwhoperformsthe purificatoryritualsdescribedinB4-7. 2001.not‘when’(p.discussesbrieflythe relevant Greek terms: πρᾶσις. contaminazione. “‘Auf seine Kosten kommen’ – ein Kriterium für Priester? Zum Verkauf von Priestertümern im hellenistischen Kleinasien”.andnotasecondperson.DIJKSTRA.[Thesimilaritytotheparallelsadducedby D.[JM] 69) A. 151.andnottheavengingspirit(p.“ACultofIsisatPhilaiafterJustinian?ReconsideringP. attributes the absence of sales of priesthoodsinMainlandGreecetothemoredemocraticstructureofitscitiesascompared tocitiesinAsiaMinor.Bothsidesofthedocumentreferto ritualsconcerningthesameindividual. 151. D.alsomakessignificantcontributions totheinterpretationoftherituals:Thesubjectof[hυ]ποδεκόµενος(B3f.duties.27-40: D.apurifier. ASNP 8 (2003) [2006]. reprints the text (with Italian translation) and discusses the interpretation of several crucialpassages. p. Chronologically the maincorpusofevidencedatesbetweenthe4thandthe1stcent. DIGNAS.319-324). ἐπίπρασις.[AC] 67) B.theuseof thisverbinIsyllos’hymntoAsklepios(IG IV²128line73:θάρσει)andthearetalogyofIsis in Maroneia (SEG XXVI 821 lines 11f. 1039.I 67004”. in Religionsgeschichte Kleinasiens.).ἐπιθυµητὴςδὲὁσίωνἔργων. p. EBGR 2000. The literary evidence for the evolution of archaic laws concerning manslaughter suggests thatthistextenvisagesinvoluntarykilling(p.Masp.:ὅσοιςδὲκαθαρὸςµὲννοῦςἀδίκου[ζ]ωῆς.: θαρρῶν οὖν πορεύοµαι)].305-349: In one of the most substantial recent contributions to the study of the lex sacra from Selinous concerning purification (SEG XLIII630)[cf. D.D. presents an overview of the sale of priesthoods (cf. is striking.forwhichD. EpigraphicBulletinforGreekReligion 263 LSCG Suppl.followedby theritualsdescribedonsideA(p.D. διασύστασις.ὦξένε.AD.θαρραλέως. cf.93withfurtherreferences.thelexsacraofAntiochosofKommageneinthecopyatArsameia[seesupra no57]. D.despitethedeclineofhersanctuaryatPhilaiinthe5thcent.D.butthetraditionalorderofthetwosidesshouldbe reversed:theritualsonsideBareofaprivatenatureandwereperformedfirst.H.ZPE146(2004).F.2002. argues that πρᾶσις was usedtorefertothesaleofapriesthoodinthemaincultcentre.collectsmanyliterarytestimoniaforthispractice[forθαρρεῖνinthiscontextcf.whilethesaleofapriesthood in a dependency was designated as ἐπίπρασις. Such pronouncements have the form of a series of asyndetic relative clauses and conditional sentences.

 or the Twelve Gods referred to in a bilingualinscriptionfromXanthos(TAMI44.37:K..5thcent.DREYER – H. of a small fragmentary relief (late 2nd/early3rdcent. ‘not to know’) with purgatory oaths (ὅρκος νηϊδίης). in Les cultes locaux. Prague. 280-282.209-228 [SEG LII 711]: The graffiti on vases found in Pistiros (Thrace.D.J.10-13.2nd/1stcent.Thereliefbelongstothewell-knowngroupofLykianreliefs dedicated to the Twelve Gods [cf. pr. MEYER.SEG XLVI874.597]:Anewlimestonestelefromtheareabetween KoptosandShenhurinEgypt(AD210)keptatCornellUniversityreferstothededication ofastatueofthegodTithoesbyananonymoushighpriestofOsiris. Part One: Graffiti on Imported Fine Pottery”.cf.LABARRE.BETTINETTI.thesonofTbesis.) includeseveralabbreviatednames(2:AA.“CatalogueofGraffitiDiscoveredduringtheExcvationsatPistirosVetren 1988-1998.Theysuggestthattheemergence ofthiscultisalocalLykianphenomenonofthelate2ndandearly3rdcent. pr. and Ammon”). observesthattheabbreviation∆ηλ. 5th-3rd cent.DOMARADZKA. 2002. Maron a Thracian theonym.[Whileἀνδριάcisindeednotthemostcommonword forimagesofgods.andAmmon. Teil I.20:Ἀπ.HeraorHerakles.CHANIOTIS. a Dorian dedication to Kore is unexpected.). 63) [BE 2004.Tithoes. p.[JM] 72)L.-M. 300-305).-C. ZPE 148(2004). The inscription may attest the existence of a joint sanctuaryofOsiris.XLIX912]. H.. Pistiros II.Tithoes.[AC] 73)T.p.wasdedicatedtoPanafteranindividual whohadbeenhealedwasinstructedtodosoinadream([τὰς Νύ]µφαςὑγιασθει[--|Παν]ὶ κατ᾿ὄνειρον. 403.15:A.)maybeaformofἱερός. We remark that all these abbreviations could be abbreviated personal (theophoric) names.theThracianheroMaron.p. D. Die Dekrete für Apollonios: Städtische Politik unter den Attaliden und im Konflikt zwischen Aristonikos und Rom.the Kabeiroi.CLINTON.38:Κα.ApollonDelios. Bonn.287-315: Ed.37-42]. Excavations and Studies. DUBOIS. SEG LIII 1312]: Ed.DOMARADZKA – Z. in J.2001.17.“UnedédicaceauxDouzeDieuxlyciensetlaquestion de leur origine”.interpretsas thenamesofdeities(Artemisand/orApollon.4:∆ηλ.81-101: Ed. [L. of a dedication to the Nymphs (early 4th cent. present an improved version of I. BOUZEK – L.[JM] 73bis) B. pr.andMeter)towhichthevaseswerededicated[cf.upon theircommand(κατ᾿ἐπιταγήν). perhaps Κορά(γου) (KorragosisaverycommonMacedonianname)].tentativelyassociatesno48(µὴ εἰδῆι?. Mediterraneo Antico 7 (2004).D.) by a Karian (p.DREW-BEAR –G. the Hittite Twelve Gods.AD. 29:H. 2003 (IGSK.La statua di culto nella pratica rituale greca.16:ΑΠΛΟ. 370.S.264 A. Tithoes.therearestillmanyexamplesofitsuseinsuchacontext. p. 287-300). EBGR 1993/94. 286].).witharepresentationoftheNymphs.207-210[BE 2005. DINÇ – G.49:Μητ. 84. Die Inschriften von Metropolis. ARCHIBALD.pointoutthatthetermἀνδριάcisuntypical as a designation of a statue of a divinity and suggest that it is used here to designate an anthropomorphicimageofthegod. BE 2005.Tralleis 15 (p.14.[JM] 71) R.45:Μάρων. “Mélanges de cultures etde populations à Tralles d’après deux nouvelles inscriptions”. The authors convincinglyrejecttheassumptionthattheTwelveLykianGodshaveanythingtodowith the Greek Twelve Gods.Kora.. p.No33(ἱε.Bari.)inthe privatecollectionAlpSarıinAnkara(no107-97).DIMITROVA –K.. 2005.andAmmon (lines 7-10: ἀν[ετέθη ὁ] | [ἀ]νδρ<ι>ὰc τοῦ κυρίου Τιθοήουc [ὑπὸ ––|ε]ωc υἱοῦ Τβήcεωc ἀρχιερέωc Ὀ[cίριδοc καὶ?] | [Τι]θοήουc καὶ Ἄµµωνοc θεῶν [µεγίcτων or µεγάλων] (“the statueofourlordTithoeswasdedicatedbyX.“DedicationofaStatuefortheEgyptianGodTithoes”. Κόρα is the Dorian form of Κόρη.Adedicatory inscriptionidentifiestheobjectasavotiveofferingtotheTwelveGodsbyHermaios. 1994/95. 401.)whichD. of a .31-32:Ἡρ. In a survey of the cult of the Nymphs in Karia. This votiverelief.highpriestofthegreat[est] gods Osiris.ENGELMANN.ismorelikelyaGreekpersonalname(withoutexcluding the possibility of the Thracian ∆ηλόπτιχος).MYLONOPOULOS 70)N.41:Κόρᾳ?.

 ‘qu’après avoir procédé à une délimitation.p.cf.JONES.Apoll. but in B 6 the subject changes and the text refers to the homicide (ποταγορέσθο. the festival ̧οτύττιαandtheThracianoriginofthecultofKotytto. presents a new critical edition and analysis of the lex sacra of Selinous concerning the purificationofthosewhohave committedmanslaughter(SEG XLIII630)[cf. the theophoric name Εὐµενίδοτος in Selinous and the month Εὐµενιδεῖος in Entella).). Zeus Elasteros.AsregardstheritesfortheTritopatores(A9-17.the sacrificesfortheγενέτορεςinNakone:IGDS 206lines29-31).theOlympictruce. [The editors do not comment on the presbyteroi (“die Älteren”). receives a sacrifice (σφαζέτω ἐς γᾶν). The two documents. He comments inter alia on the term ἐλάστερος (related to ἐλαύνω). 716f.reads διορίξας.SEG XXXVIII 521). p.469-485].hepointsoutthatthepouring ofawinelibationthroughanopeningofthemonument(A10f. JRA 17 (2004).etàdesaspersionsd’eaudemeravecunrécipientenor’). καθευδέτο) [cf.|καὶνῦν τηρήσω. 10 (δι᾿ ὀπῆς) and a structure in the tomb of Kineas at Aï Khanoum.:δι᾿ὀρόφο)isparalleledby Pausanias X. were inscribedonthebaseofastatueintheagoraofMetropolis.therestoration[θυσίανὁἈπολλώνιοςὑπὲρτοῦδήµου καὶ τῶ]νπρεσβυτέρωνisalsopossible].Thelaterdecreeisdatedwith reference to an eponymous priest (perhaps of Meter or Ares) and to the priest of Roma..theywerenotoldercitizens. (p.ἘλάστεροςinB12.thecultofthe Eumenides and Zeus Eumenes (cf. He assumesthatthereintegrationritewasperformedbytheclosestrelativeofthepersonwho has been killed (the subject of δότω in B 4). this idea is.DUBOIS. discusses the similarity of the reintegration rites (B 1-13) with those prescribed by the cathartic law of Kyrene (SEG IX 72 lines 110-142). a posthumous honorary inscription (A) and an earlier honorary decree (B. i. whose cult was probably introduced after the death of Eumenes III (133 BC).Rh.Theearlier decreeinhonorofApolloniosreferstoasacrificetoAres.105-125[SEG LIII1032]:D.Smyrna 516=SGO I05/01/47:καὶτὸπρὶνἐνπολέµοιςτηρῶνπύργον. La nouvelle loi sacrée de Sélinonte. 323f 14 = FgrHist 356 F 1).[AC] 75) L. e. who fell in a battle near Thyateira during the waragainstAristonikos(in130BCaccodingtoD. DUBOIS. but differs from the sacrifice to the Τριτοπατρεῖς in Erchia (LSCG 18) which is without wine (νηφάλιος)..585no11)proposesunderstandingthewordΕΝΑΤΟΣinthesacredregulationofthe . and Plato (Laws 865d).-E. “Events Surrounding the Bequest of Pergamon to Rome and the Revolt of Aristonicos: New Inscriptions from Metropolis”.cf. 4. REG 117 (2004).theepigramforMokazis:SGOII09/06/18].P. The posthumoushonorarydecreeauthorisesApollonios’sontoconstructaherooninfrontof the city’s gates (A 42: ἡρῶιον πρὸ τῆς πύλης).accordingtotherestorationof D. which reflects the ambiguous natureofthisgodwhoisassociatedwithchthonicandfamilycults.παροδῖτα. and the family character of the cult of Zeus M(e)ilichios practicedincultplacesofancestors.buttheoldergroupoftheyoungcitizenswhoserved inthearmy(cf. expressed in the grave epigram in Smyrna (I. B 7-9 refer to avengingspiritsofforeigners(ξενικός).[AC] 74)L.aprominent statesman and military leader of Metropolis. hαλὶ καὶ χρυσοι ἀπορρανάµενος (not διορίξας hαλί. supra no 69].e. EpigraphicBulletinforGreekReligion 265 veryimportantdossierconsistingoftwohonoraryinscriptionsforApollonios. D.andtospiritsappearingduringhalucination(ἐπακουστός.supra nos32 and 69].-E. the customs of the Eupatrides in Athens (Athen. who represents the angry spirits of the persons who have been killed [but see supra no 69]. “Bulletin épigraphique”.)[in132BCaccordingtoC..νέκυςὤν).CRAI (2003).IV. 145/4 BC).g.InB11D.thissacrificewasofferedbyApolloniostogetherwiththepresbyteroi onbehalfofthe demos (lines 38-40: τῶι Ἄρει ποιησάσθω | [θυσίαν Ἀπολλώνιος ὑπὲρ τοῦ δήµου µετὰ τῶ]ν πρεσβυτέρων κατὰ τὰ πά|[τρια]). hαιρέσθο. [The city’s decision to permit Apollonios’ burial in front of the city gates was probably motivated partly by the idea that he would posthumously protect his city. p.membersofthefamily(πατρῶιος.ὡςδύναµαι.cf.578-720 [SEG LIII 485]: D.ἐφορατός).

ERKELENZ. BC/AD). IV46B9).pr.Ephesos647werepartoftwodifferentmonumentsdismantled at some point before the 3rd cent.350.andOrpheus.J. and an Aramaic recipe from the Cairo Genizah (7th cent.e.CID I9)asanantonymofἄπατος(cf. by Aurelius Neikostratos (I.Totwomagical papyri (PMG VII 260-27. Epikarpios.231-241: E.406]:Astatuebase(originallymadeout ofthreestoneblocks.Sparta).AD. 6th/7th cent.174.Arai no388.Demeter.EA37(2004).Cilicie 16 and 17.ADorlater). 3rd/4th cent.Hesych.A. AD). Epinikios. discusses briefly two altars from the Korykian cave in Kilikia for Zeus and Hermes.2ndcent.).A.AD 54B1(1999)[2005]167-174:Ed.Id.ELIOPOULOS.attributedinearlyGreekliteraturetoApollon.reflect thesametradition:theyaddressthewombofawomanandorderittocurtailitsmovement .115-120[BE 2005.)coveredthebody.Selene.[AC] 76)I.51-78:E.189-197 [BE 2004.re-editedbyF.HEMELRIJK– W.266 A. Neikostratos used parts of these two monuments (theGreekandLatinpartsofI.ἔνοχοςἔστωταῖςἀραῖς καὶ τοῖς καταχθονίοις θεοῖς).p. 77]: F.Thisexplainstheepithet Χρυσάορος.Allthesetexts.‘polluted’..Selene.SINGOR(eds.Cret.MYLONOPOULOS Labyadai(Delphi.c.inL.“Χρυσάοροιθεότητες”.s.2004. AD.to makethebaseofthestatuehededicatedtoAndroklos.[AC] 78)H. both bearing the epithets Korykios.whoeverassistedintheinhumationofadeadpersonwasregardedaspolluteduntil earth(θιγάνα. collects the rather scant evidence for exorcismsaiming atcuringthe conditionknownasthewanderingwomb. and an epitaph from Kanlıdivane (territory of Sebaste)inwhichM.‘enfaute’.Accordingtothisclause(lines 37-39).withcommentaryandtranslation.showsthatthetwoparts cannot belong together and proposes the following reconstruction: Originally.nowlost. and Tropaiouchos (I.v.“1+1=3?ÜberlegungenzurInterpretationderInschriftenvonEphesos 501und647”.[AC] 77)T.Artemis. the Greek andtheLatininscriptionofI.UlpiusKnosthreatensanyonewhodamagesoropensthetombwitha finepayabletothetreasuriesofZeus.bears on its left side a dedication to Androklos.ἀνάατοςinIG V.Helios.calledsoter(p.AD 54A(1999)[2003].Ephesos647)andjoinedthemwithathirdblock. 3rd/4th cent.EFSTATHIOU. A decree of Xanthos (SEG XXXVIII 1476) mentioning Chrysaormayreflectthememoryofthisperiod.Roman Rule and Civic Life: Local and Regional Perspectives.ofadedicationto Tiberius. ZPE 144 (2003).tracesback totheMycenaeanperiodtheideaofagodbearingagoldensword.2.i.DELIGT–E. p.cf. The base probably supported a statue of Androklos.withacurse.CHANIOTIS.265-269.Ephesos647).[JM] 79)D. the mythical founder of the city. FARAONE. 199 p. a lead amulet in Britain (4th cent..p.andHelios.ELTON.(p.357line 177andἄπατονinI.). early 3rd cent. p.andwithpunishment bythegodsoftheUnderworld(STRUBBE.andthegodsof theUnderworldinSebasterevealthecontinuationoflocalreligiouspracticesandbeliefsina HellenizedandRomanizedframework. “New Light on Ancient Greek Exorcisms of the Wandering Womb”.Amsterdam. AD) [infra no 277].“RomanizationandSomeCilicianCults”.[JM] 80) C.OnitsfrontsidethereisabilingualinscriptionwiththeGreektextontheupper andtheLatinoneonthelowerpartofthebase(I.607no121)interpretsπροθεάριαina textfromKyreneeitherassacrificesprecedingconsultationofanoracleorasasacrificein honouroftheoroi. PMG 12.ofwhichtwoarestillpreserved)oppositethelibraryofCelsus.“Σπάρτη”. 1st cent.Ephesos 501.) may now be added an amulet in Beirut (EBGR 1994/95..E. ThecultofZeusChrysaoreusinCariamayhaveitsoriginintheperiodofLateMycenaean expansion on the Carian coast. E. argues that despite the use of Greek divine names the combinationofZeusandHermesinKorykosandofZeus.

FOLLET. which the Greeks were accustomed to keep apart. creating a miniature Apollonian oracle and attracting the god by singing a hymn. p.213-224: IG IV 4. FOLLET. 2004.[ξ]).FOLLET–D.Paris.11-17[BE2003. AD.|[πανηγυριάρχῃ?ἐνἐκείνῃτῇἡµέρᾳᾗ]ἐγενήθηἡἈ|[θηνᾶ?δραχµῶνµυριάδαςἀνηλω]κ.ὼς δεκαέ. although F. What is unusual in another late antique magical papyruswithadivinatoryspellinvokingApollon(PMG I262-437)isthecombinationofthe celestial and the chthonic spheres. [For a different restoration see EBGR 2001.[JM] 82) S. dates the inscription to the 1st cent. perhaps the celebration of Athena’sbirthday(lines16-19:παρασχὼντότε|[ἀναγκαῖονεἰςτὴνθυσίανκαὶ]τ.614 no. the godisexpectedtodescendtotheunderworldandsendaghosttospeaktothepractitioner.BOUSTAN–A. and Klaros.293]:Theauthorsobservedthataninscription fromAthenscontaininganorationin praiseofTheseusdeliveredbyP.2000. but the question of provenance (Athens or Aigina) remains unanswered. permanences et mutations. instead of εἰσπ[ορεύεσθαι]. proposes several intriguing restorations.originallydesignedtosummonthegodtoinspirethepractitionerwith prophetic verses.ismorecautiousregardingtherestorationofthelastthreelines.thecolloquialexpressioninmodernGreekἔλαµουνὶ στὸντόποσου].213-232: Apollon appearsasasourceoforacularinspirationinmagicalpapyriasacelestialdeity(PMGII64184. Cambridge. This should be seen in the context of the syncretistic tendencies of late Antiquity.µένεινἐπὶτῷτόπῳ)[cf.A. p. EpigraphicBulletinforGreekReligion 267 (sede in tuo loco. Delphi. “Bulletin épigraphique”.inRomanité et cité chrétienne. [JM] 84)S.S.). F.in Attikai Epigraphai. FARAONE. replacing Hermes’ name with that of Apollon. the text is republishedasNGSL4].whichmayrefertothe funding of the sacrifice in the gymnasion during a festival.PEPPASDELMOUSOU.OtherApollonianinvocations regardApollon’sdescenttotheunderworldonlyasapossibility(‘ifyougointothehollow of the earth and to the land of the dead’). the texts imply that the practitioner dressed like Apollon’s prophets at Didyma.ὰτῆςἑορτῆς τῶι. the archon ton ephebon.andinpartametricalrequestofnecromancy.itindicatesthatthehonorand notonlyperformedthesacrificebutwasalsoresponsiblefortheexaminationoftheentrails. III 187-262 and 282-409). The author of this spell removedthisconditionbecauseheregardedApollonastheequivalentofReandexpected him to descent to the underworld.IGII22291A+1125complétés”. in part a cletic hymn to Apollon. p. a fragmentary honorary decree for a former gymnasiarchwhosenameisnotpreserved. “The Collapse of Celestial and Chthonic Realms in a Late Antique ‘ApollonianInvocation’(PMG I262-347)”. Mélanges en l’honneur d’Yvette Duval. intégration et exclusion du Ier au VIe siècle. REG 116 (2003). during the celebration of the Theseia in AD 184/5 (IG II2 2291 A) joinswithafragmentthoughttobeanimperialconstitution(IGII21125). Lines 5f.AeliusIsochrysos. F.[AC] 81) C.Theuseoftheverbσπλανχνεύωisunusual.[AC] 83)S. suggests restoring εἰς Π[ανὸς οἶκον]. The identificationofApollon/HelioswiththeEgyptianReandtheMesopotamianShamashlead totheideathatthesolardeitydescendstotheunderworld. 311: In a sacred law from the Cave of Pan at Marathon (SEG LI 188) F.REED(eds.inR.Y.Heavenly Realms and Earthly Realms in Late Antique Religions.p. certainly refer to the performance of a sacrifice to Hermes and Herakles in the gymnasion at the beginning of the year ([τὴν ἀ]παρχὴν ἐθυσίασεν τῷ τε Ἑρ|[µῇ καὶ τῷ Ἡρακλεῖ καὶ ἐσ]πλάνχνευσεν). After a new study. 115.“Éloged’ungymnasiarqued’Athènesoud’Égine(IGIV4=EM8942)”.wasrediscoveredintheEpigraphicalMuseumat Athens.“LalégendedeThéséesousl’empereurCommode d’aprèslediscoursd’unéphèbeathénien. F. he created a hybrid hymn.Thispermitsa . they may have adapted a spell which originally invoked Hermes. seems to favour an Athenian origin.

exactlythesameastheone wornbythemagistrates(timouchoi).c.an altar.1st/2ndcent..interpretsthephallusthatdecoratesthebronzeplaqueasanallusiontothe continuityoftheγενεάofAgathoninthepastandthefuture(cf.Therelationsbetween ZakynthosandTroywerebasedonmythologicalnarratives(thektistesZakynthoswasason ofDardanos.theοἰκιστὴςτῶνἈθηνῶν(line 31). 1st/2nd cent. εὐχῆς χάριν).astatuette.AthenaPoliaskaiSoteira(111. 125]..1750)”. in L’hellénisme d’époque romaine.2ndcent.1. the race of Kassandra.thenameἘχέφυλλος. andθρησκεύωoccur.χαριστήριον). κατ᾿εὐχήν).268 A. 1st/2nd cent..4thcent. Bonn. HestiaPrytaneiabytheprytaneis(7. Leges sacrae: A document describes the rights and responsibilities of the priest of PoseidonHelikonios(8=LSAM1. This text is of great interest for understandingtheroleoforationsinthecelebration of theTheseiaintheimperialperiod andthepartplayedbymythintheeducationofephebes. εὐχῆς χάριν). 1st/2nd cent. or Agathon. 2004 (IGSK. 1st/2nd cent. cf.εὐχήν)and Theos Megas Hypsistos (119.[AC] 85) L.12. Inscriptions. FRASER.. In a usefulappendixF.1st/2ndcent.CHANIOTIS. and urged the ephebes to follow his example.F. Agathon regarded himself as a direct descendant of Kassandra. Part I. The relation of proxeny between the Molossians and Agathon’sancestorsmaywellhavebeenestablishedatanearlydate.presents77Greekinscriptions. Κασσάνδρας γενεά. and the use of the term θρησκευτής in connection with Egyptian cults.intheprocessofRomanisation.θρησκευτής.BE 2006.Dodona.TheosHeliosarapis (114.[JM] 86) P.).26-40 [SEG LIII570]:Abronzeplaque.theuse of the term in funerary contexts.H.469..TheosHypsistos(117. εὐχήν). Kassandra’s twin brother who settled at Dodona. θρησκεία. Zeus Hypsistos [for a new attestation in Dion see SEG LIII 596. changes the punctuation and reads: Ἀγάθων Ἐχεφύλλου καὶ γενεά. 330 BC).MYLONOPOULOS betterreconstructionoftheoration(line7:[ἐπιτά]φιον).4thcent. et ses dérivés à l’époque impériale”. EBGR 2003.probablycomparinghimwithHadrian. Theos Herakles (112. FRENCH.118.2nd/3rd cent.15-35: The term θρησκεία and its derivatives seem to be absent from the Hellenistic epigraphic material.[AC] 87) D. Zeus Helios Sarapis and Isis Myrionymos (115.554]:Thefirstvolume ofthecorpusofSinopecontains224inscriptions.M.ZeusHeliosNau[.1750. JHS 123 (2003).Dedicationsto:AsklepiosSoterandHygeia(110..F. another of Priam’ssons.εὐξάµενοι. and his offspring. Zakynthians”).J. according to the current interpretation. Zeus Dikaiosynos Megas by a general(75. 64) [BE 2005. εὐξάµενος). “Agathon and Kassandra (IG IX. the son of Echephylos.theiruseininscriptionsbecomesmoreandmorefrequentduring the 1st cent.χαριστήριον). but they make their appearance from the Augustanperiodonwards.Agathonmayhavetracedhisfamilytreeback to Helenos. However.[DidalltheagonesinSinopetakeplaceinmonthsin whichwhitevioletsgrew?]..decoratedwithmalegenitals.εὐχήν).]menosEpekoos(120. πρόξενοι Μολοσσῶν καὶ συµµάχων ἐν τριάκοντα γενεαῖς ἐκ Τρωΐας. proxenoi of the Molossians and their allies throughout thirty generations from Troy.MeterTheon(113. and the hero Pergamos.discussestherelationbertweenθρησκείαandεὐσέβεια. The initial meaning of the term θρησκεία (“cult regulations”) gradually acquiredthebroadermeaning“cult”andfinally.suggeststhatthecrownwornbythepriest inallagoneswasofwhiteviolets([λευ]κόϊνος.1st/2ndcent.. AD. an altar.2nd/1stcent. p.LSAM:[ἀ]νθινός).1st/2ndcent.. F.A(posthumous?)honorarystatueforRheipanewaserectednearthetemple[or .F. Ζακύνθιοι (“Agathon. p.).AD.itbecamea synonymofRomanreligio. The Inscriptions of Sinope. but also with the cults of Aphrodite Paphia.inwhichthetermsθρησκεία.‘the stockpreserver’). “Le nom du culte.Isochrysosremindedtheephebesof thedeedsofTheseus.AeneasstoppedatZakynthos). FOSCHIA.wasofferedasadedication (δῶρον)bytheZakynthianAgathontoZeus∆ωδώνηςµεδέων(IGIX2. εὐχῆς χάριν)...

 here discusses in particular its political relevance.andGambreion (LSAM 16) [see now E. Tralleis.). Thyateira. 2001. Mytilene.[AC] 88) F. 2004.AspisinArgos. who made a bronze statue. EpigraphicBulletinforGreekReligion 269 statue]ofSarapis(172:εἰµὶδὲγείτωνῬειπανὴκαθαροῖοΣαράπιδος.inC. p.24-37]. 61). [Sebasta] in Neapolis. Poseideon (8).Onomastics:Wedonotlistthemanythephoricnames. Iliad XIII. FUKS.).Afuneraryimprecationusesthecurseformula‘unburiedheshallsatiate dogsandbirds’(152[=STRUBBE.CATALDI(ed.)mentionsasacerd(os)]. Bithynia (in Nikaia). of Pontos. p.Darmstadt. Veturius Campester accumulated the priesthoods of the emperors and Deus Mercurius andtheofficeofaugur(102).Afragmentaryinscription honours another athlete (*106. “‘Die ‘gefahrvolle’ Bestattung von Gambreion”.Ioulis(LSCG97). tradizioni letterarie. Macedonia.ofsenatorialstatus. 1st/2nd cent.AMBOSet al.1st/2ndcent.IuliusMarcianusMaximus refers to his victories in the following contests: Capitolia in Rome.Olympia. Esperienze politiche.Dedications(mostly in Latin) are addressed to Antoninus Pius (87). Hikesios (25) and Hikesie (60).2 (2000). *92). Festivals and contests: In the Imperial period.servedaspriestessofTheaIsis(103. Christianity and Greek religion: A Christian honorary epigram refers to the skill of the sculptor.27-48: Using the extant literary. son of Orgiales (14) [allusions to Apollon Delphinios? and Dionysos]. 2nd cent. 92. p.Arai no151]:αὐτὸςἀτύµβευτοςκορέσαικύναςἠδ᾿οἰωνούς. Ephesos.).Afterlife and funerary cult:Amanwhodiedattheageof 20 is called in his epitaph ‘a noble hero’ (141: ἀγαθῷ ἕρωι.)[thereis nothinginthetexttosuggestthattheyoungwomanwasapriestessofSarapis]. T.[AC] 89) G.). Hydrochoos (Aquarius). “Il rituale come campo di sperimentazione del ‘politico’: l’esempio della normativasulritualefunerarionelladocumentazioneepigraficagreca”. Mediterranean Historical Review 15.Anagonisticinscription forthe boxerM. Nikomedeia. Galatia.1st/2ndcent. EBGR 1996. and the provincial agones of Asia (Koina Asias) in Smyrna. F.353-345)referstoatreatyoath(horkion)whichisnotpreservedonthestone. and Seirios (116. Philadelpheia. unnamed agones in Antiocheia.butwesingleoutafew personal names alluding to cults or religious practices: Choregion (7). and Kappadokia. Imperial period) [rather ‘benevolenthero’]. πλειστονε[ίκην] (line 5). STAVRIANOPOULOU.presentsanoverviewofthecultsattestedatAshkalon: .).Priesthoods: AfuneraryepigramwaswrittenonthegraveofapriestessofLeukothea(84=EBGR2000.Oath:AtreatyofalliancebetweenSinopeandthetyrantfamilyofHerakleia (*1.Die Welt der Rituale von der Antike bis heute.PythiainAntiocheia. 1st/2ndcent. “A Mediterranean Pantheon: Cults and Deities in Hellenistic and Roman Ashkalon”.ClaudiaPaula.1st/2ndcent. 1st/2bd cent.F. Superstition: An inscription on a block lists Themis along with names with astrological connotations: Helios. focusing on the relevantinscriptionsfromDelphi(CIDI9=LSCG77). epigraphic.369-384: Continuing her studies on the funerary legislation of Greek cities (cf. Delphinios.aswellas110hemitalantiaioiagones(105. Marcus Aurelius and Commodus (90). proggetti costituzionali.). and Sardeis. public banquets (101).(eds. Hermes. and Πυθιον[είκην] (line 8)]. 140).andliteraryevidence. 831. as ‘the skill of Hephaistos’ (181: Ἡφαίστου σοφίῃ. venationes and taurokathapsia (103). 4th/5thcent. Marcus Aurelius (88-89). Poleis e politeiai.Panathenaia. and Panemos (7) are attested in the 4th cent. and a panegyriarches(102). Aktia. there are references to agonothetai (101).c.Emperor cult:A Pontarches celebrated gladiatorial combats.Pythia.). and Marcus Aurelius Divus (91. there is a mentionofapriestofalltheemperors(102:sacerdos omnium Caesarum). Laodikeia. A funerary epigram for a ship-captain refers to his “last voyage. Hierapolis. AD) [possible restorations are Ὀλύµ[πια] or Ὀλυµ[πιονείκην] (line 4).Nemeia.[No212(1st/2ndcent. Selene.Calendar: The month names Taureon.inS. Another fragmentreferstoaparadoxos(107). cf. FRISONE. the one of Lethe” (169 = SGO II 10/06/08: ἔπλευσα Λήθης ἐσχάτην ναυκληρίαν. Pergamon.Isthmia.).2005. Alessandria.

 Hermes.).270 A. DES BOUVRIE (ed. [AC] 90) S. in S.981-983:G.and .MYLONOPOULOS Apollon. culte et idéologie”. Bleicken zum 75. Myth and Symbol.270-291].). “Gaia/Gê. Recueil des inscriptions grecques chrétiennes des Cyclades de la fin du IIIe au VIIe siècle après J-.).Paris.35-142:InageneralstudyofthelanguageofCretaninscriptions. p.more recentlyE.[AC] 93)A.1999. [AC] 92)F.“Problemidiepigrafiacretese. εὐξάµενος.p.p. εὐχῆςχάριν.Πυλαίαθερινή(II 2-6)isasynonymofπυλαίαὀπωρινή. The Phoenician cults are predominant. allegedly from Nazareth. G. ZPE 120 (1998).107-132 [SEG XLIX 2071]: This document (SEG VIII 13). Festschrift für J. Hekate.247-282nos1-60]. Octavian may have issued the edict during his visit to Asia Minor when he observed the destructive effect of the wars on funerary monuments.GEROUSI. 246.DespitethegreatcosmicandideologicalsignificanceoftheEarthandthe civicterritory.however.2002.AD52B3(1997)|2003].reportsthediscoveryof fiveplaquesandastelewithepitaphsrecordingtheheroisationofthedeceasedindividuals withtheverbἀφιέρωσεν[cf. Atargatis/Derketo.2000.GRZYBEK–M.ThetexthasoftenbeenregardedasaresponsebytheRomanadministrationtothe suspicionthatthefollowersofChristhadopenedthetombandabductedhisbody[cf.GaMakairaTelesphoros(IG VII245). Herakles/Melkart.103. Stuttgart.C.110]andtheformulaἄγγελος + name of a person in the genitive (cf.113-134:G. p. HANTOS (ed.Ladiffusionedellakoine”.[AC] 94)A.GHINATTI. G.226-230. SEG LIII 491]: A dossier of documents at Drymaia concerns the repayment of money owed by Drymaia to theOitaioiandtoasanctuary(IG IX.2000. 102-108: ἀρά.dateit tothe periodimmediatelyafter hisvictory at Actium.discussesinter alia the dedicatory formulae used in Cretan inscriptions (p. line 3: εἰς θρησκείαν προγόνων).theσυνέδριον(II28)istheAmphictyoniccouncil. Papers from the First International Symposium on Symbolism at the University of Tromso.SORDI.J.p. Greek cults played a minor part.MEP 6(2001) [2002]. the Dioskouroi.).G.G. Astarte/Aphrodite. reject both the attribution of this document to Nero and the assumption thatitwasfoundinNazarethandisrelatedtoaspecificevent.κατ᾿ὄναρ. Athena (?).-H.HIRT. summarizestheGreekconceptionsofGaiawithreferencetothecultofGeKarpophoros (IG II2 4758).287-297 [BE 2005. GEORGOUDI. Observing that most inscriptions that mention τυµβωρυχία come from Asia Minor and that this crime corresponds to a Roman legal concept. is a διάταγµα Καίσαρος concerning itself with the violation of tombs (τυµβωρυχία) and imposing the death penalty for the removal of interred bodies in the future.Ithasbeengenerallyassumed thatthesanctuaryinquestionwasthefederalsanctuaryoftheOitaioi.χαριστεῖον. Geburtstag. the stone may have been transported by ship to Syria-Palaestina and ended up on the antiquities market of Nazareth. Pan (?).“Undocumentamphictioniqueméconnu:laconventionfinancièrede Drymaia (IG IX 1. June 4-7.“Θήρα”. 2003. KIOURTZIAN.“L’inscriptiondeNazareth:unenouvelleinterprétation”. and the Egyptian gods.entre mythe. Tyche.Theyattributethisedictto Octavian.thecultofGaiaremainedaperipheralphenomenoninGreekreligion. I.2ndcent. that πυλαία (II 1-6) is always used in connection with the Delphic amphictyony and consequentlycannotdesignatetheassemblyoftheLeagueoftheOitaioi.GIOVANNINI.[AC] 91)E.argues.CHANIOTIS. 1998. 226-230)”.1. in T.85. Asklepios.p. Phanebalos.etsim. Symbolic Phenomena in Ancient Greek Culture.“L’éditdeNazarethetlapolitiquedeNéronàl’égarddes Chrétiens”. Zeus.andplaceitinthe context of his measures for the restoration of traditional piety (cf. p.χαριστήριον.. Laurea internationalis. εὐχή. Poseidon.Bergen. ZPE 124 (1999).GIOVANNINI–M.andGeMeterOlybrisTheaDespoina (SEG XLII1322).EBGR1998.

AlargepartofchapterIIisdedicatedtothesanctuariesofPoseidonand AthenaSouniasonthepromontory(history. Asklepios.[butJ.alsodealsbrieflywiththeevidenceforcultsofHermes andArtemisinthedemeofSounion(SEGXXVI137.g. ἀκέραιος. see SEGXLIII943 andEBGR2003.G.convincinglysuggestingtheexistence ofasanctuaryofAsklepiosonCapeSounionalreadyinthelate4thcent. [G.thepublishedversionofaHabilitationthesis.Debtswereoftengivenbysanctuaries tocommunitieswhichparticipatedinthecult(e.4.attemptstopresentin c. Heligtümer und Kulte.Rahden. vol.includinginscriptionsnotreferredtobyG.architecturalsetting. Heidelberg.Inrespect oftheadmittedlyproblematicinscriptiononafragmentarythighofakourosfoundinthe sanctuary of Athena recording a dedication of the Sounieis (6th cent.123-159areacatalogueoftheepigraphicallyattesteddemotai)anoverview ofprocessesofurbanisationandtheeconomicandreligiouslifeinthedemeoftheSounieis.υνιε–ς ἀ.ignores the invaluable first publication of the four kouroi from the sanctuary of Poseidon by K. Briefly referring to three inscriptions from the fortress which refer to the cult of Asklepios Soter [SEG XVI 177. convincingly defends the traditional view that there existed grades of initiates in the Mithraic mysteries (not a distinctionbetweensimpleinitiatesandaneliteofpriests).IG XI.IG II21635.1931.R. p. Imperial period].38-41.[JM] 96)R. δίκαιος. 2000:Inthisstudy.Thedebtsin question are connected either with financial problems caused by the Second and Third MacedonianWarsorwiththefinancialobligationsofDrymaiawhenthePhokeiswerereintegratedintotheAmphictyonyaftertheThirdMacedonianWar. p.“RitualandHierarchyintheMysteriesofMithras”.ἁβρός.ThelanguageoftheacclamationsinDurashowsthat the candidates had to fulfil certain moral expectations (ἀγαθός. Doctrine.G.71].245-274: Drawing upon iconographic and epigraphic material (in particular graffiti from Dura-Europos. and the ‘Schlangengefäß’ from Mainz) G.GORDON. 2.222/1). especially relationsofpatronage. 2nd cent.noble’.AntDenkIV. and Initiation in the Mysteries of Mithras: New Evidence from a Cult-vessel”.possiblyfromtheHebrewabir. “Ritual. dismissing a connection with a dedication to Zeus Archegetes. JRS 90 [2000].thegradeHeliodromus isattestedinthevasefromMainz (R. 250: [---] Ùον ∆ιὶ ἀρχ[εγέτει] | [-- Σ]ο. p.p.120pages(p.226)[seealsoinfrano240].G.abasement).‘strong.repeatstheassumptionthata cultofAsklepioswasfoundedatSouniononlyinthelate3rdcent. as proposed for example by G. εὐσεβής. MATTHAIOU in IG I3 1024 (̧ΟΝ∆Ι¾Α[Ρ]Χ).[AC] 95)H.[AC] . but without any new insights [see EBGR 2000.Thereisalsoa brief discussion of the inscriptions referring to the genos of the Salaminioi and its Herakleion. presents all the relevant material..L. Myth. EpigraphicBulletinforGreekReligion 271 thecreditorwasthesanctuaryofApolloninDelphi.Themainpartof this study is dedicated to the question of how the hierarchical structure of the Mithraic communities and their rituals reproduced phenomena of contemporary society. as well as to a temenosandatempleofAsklepios(IGII21302.Thetermsµελλολέωνandpetitor presupposeaprogressiveinitiation.R. does not reveal in which ancient source he discovered the demotic “Sounieut” (plural “Sounieuten”!).[νέθεσαν]).559).RIETHMÜLLER.Antigüedad: Religiones y Sociedades 4 (2001) [2005].].Berlin.) G.Patternsofhierarchyandsubordintionwereexpressedthroughritual performances(‘liberation’. but probably under Mithraic influence.seealsoinfra no161].RHOMAIOS. STANTON (EBGR 1996.] and Hygieia [SEG XVI 178. 2005.. 120 for an interesting interpretation of the inscriptions of the Salaminioi and the location of their Herakleion (or Herakleia).GOETTE.orbar.andsculpture)[G.145-180) [ἡλιοδρόµος is epigraphically attested in a different context in Asia Minor. ἱερός.‘pure’). he obviously does not realise that this nomen agentis means ‘those who do Sounianthings’]. dipinti from the Mithraeum of the Church of Santa Prisca in Rome.“DieKuroivonSunion”. Landeskundliche Studien in Südost-Attika.91-105]). BECK. repeats the restoration proposed by A.Ὁ ἀξιόλογος δῆµος Σούνιον.

 lekanomancy).50.supra no45andinfra no294]. p.supra nos44-45]. The triangular stand with the representation of Hekateshouldnotbeseenasconnectedwiththediscbut. 7-9 de noviembre 2002.BIWK 10.whomsheincludesin .anagnorisis.JRA 17(2004). presents a useful panorama of the cult of healing heroes in Greece. apparently property of an educated Greek open to occult practice and perhaps associated with the group of postIamblichantheurgistsinPergamon.34.68)[cf. “Social Control in the Lydian and Phrygian ‘Confession’ Texts”.“RaisingaSceptre:Confession-NarrativesfromLydiaandPhrygia”. Annali di Archeologia e Storia Antica NS 9/10 (2002/03).Neumannhasinterpretedδοῦµοςas‘privatehousehold’ (see infra no 197).her epithetisunattestedandpossiblymisread].Afuneraryreliefhastheformulaεὐψίχι(129no 489.MYLONOPOULOS 97)R..62. katoptromancy.). [AC] 99) R.G.earlyImperialperiod)wasdedicatedto AphroditeduringthepriesthoodofKlaros(ἈφροδείτῃΥΡΕΑΤΙ∆ΙἐπὶἱερέωςΚλάρου).E.11.GORDON.) [misread as εὐτύχι in the catalogue]. may be associated with love spells and compulsive hymns.[AC] 98)R. p.GORDON.thediscmayhavebeen usedfordivinatorypracticesthataimedatinducingatrancebymeansofobservationofan object (e. unknown provenance. originally a tesi di Dottorato.“AnotherViewofthePergamonDivinatoryKit”. Valladolid.p.44. The other objects could have a variety of functions in magic and divination.177-196:Afterpresentinganoverviewofthe‘confessioninscriptions’ofLydia andPhrygiaastextsandmonuments. 15. Auktion 137.CHANIOTIS. Antike und islamische Kunst.59.g. Giessener Münzhandlung. stresses the great significance of the Lydian and Phrygian‘confessioninscriptions’asasourceofinformationforconflictsinruralcommunitiesandfortheuseofreligiontoreinforcesocialcontrol(seeesp..163-196: This study.61. The texts on the stand showthattheauthorknewvaguelywhatamagicalincantationshouldsoundlikebuthadno intimate knowledge of incantatory techniques.presentsstrongargumentsagainsttheviewthatthevarious objectsinthisassemblagewerepartsofasingledivinatorykit.BIWK3.ALVAREZQUERRA(eds.JRA 15(2002).punishment. 2004.providesevidencefortheprestigeofGraeco-Egyptian magicfarbeyondthesiteswheremagiciansweretrained. ‘Jerarquías religiosas y control social en el mundo antiguo’.37. One may now read ὁλοδουµε<ί> = πανοικ(ε)ί (‘the god put the entirehouse(hold)inastateresemblingdeath’).as theevidenceofthemagical papyri suggests.G. The dedications to Kakasbos and Hermes (129 nos 486-488) have alreadybeenpresentedinEBGR 2003.HERNÁNDEZGUERRA–J. κατέθηκεν ΟΛΟ∆ΟΥΜΕ ἰσοθανάτους)cannowbeexplained.thisexplainsthepluralformἰσοθανάτους].47.[AC] 100)Gorny & Mosch.GORRINI.142]:Criticallyreviewingtheinterpretationoftheobjectsinthe‘Pergamon divinatory kit’ as instruments of divination (cf.272 A. in L.“EroisalutaridellaGreciacontinentaletraistanzepoliticheeduniversali”.188198[BE2003.[AC] 101)M.G. 191 note 67. Dezember 2004:Thecatalogueofantiquitiesofferedforsaleincludesacarneolgemwith lettersinligature(obverse)andthemagicalinvocationΑκραµαχαµα[ρει](reverse)(p. This assemblage. 54..[Amarginalremark: The nature of the affliction in BIWK 10 (p.Actas del XXVII Congreso Internacional Girea-Arys IX.38.lysis)andthesignificanceoftheimages. A bronze lampfromtheEasternMediterranean(177no703. Mittwoch.95no 342. 2nd/3rd cent.193-203: G.60.76)[cf.E.rightlyplacesalot ofemphasisonthenarrativesystemofthetexts(afabula consistingofprovocationofdivine anger.approachesthesetextfromasociologicalperspective.GORDON.basedondatafrom187cultsites(119ofthemforAsklepios. infra no 183) and exploiting the information containedinmagicalpapyri. Valladolid.g.Thisfruitfulapproachallowshimtodetectinthenarrativeseffortstominimisesocial shame and to study how the narratives contributed to social negotiation within the communities(e.g. 2nd/3rd cent.).J.G.p.

showsthatinHadrian’sepigramAntinooswas identified with Eros.thefunctionofZeusas παράκλητοςofasinner.g. the practice of incubation.g. The offering of a hunting trophy to Eros. Agathos Daimon. see.. 8. for which G.identifyingthededicantEpitynchanos as Hadrian’s freedman (Marcus Aurelius. in Epidauros. placing it in the context of the deification of AntinoosandthephilosophicalandreligiousideasofHadrian. σύµβωµοι. EpigraphicBulletinforGreekReligion 273 the category of healing heroes.25).Mantineiamayhavebeenselectedastheseatofthemysteries of Antinoos not because of its invented συγγένεια with Bithynion. She also demonstrates that despite the private nature of this worship. [The belief in intermediaries between a superior god and the mortals is widespread in the religiosity of the Imperial period. Herakles.. GOUKOWSKY.attributestotheAsklepieionofEpidaurosaleadingroleinthedisseminationof the cult of Asklepios [but J.incubation rooms). G. but becauseofitsrelationtoAntinoe(Paus.: σαόφρων πνέοις).VIII. IG VII 1828).reprintsanhonoraryepigramforIsochrysos(IG V.370:et faciles aditus da Iovis as speciem.2. the others for heroes such as Machaon.37-39. Poseidon. discusses in detailthephilosophicalconceptsconnectedwithErosaswellastheapotheosisofAntinoos andhismysterycultinMantineiaandBithynion(cf.g.4-5)andtoDiotima. e.Mantineia). Zeus Astrapaios.:[ἄγαλ]µα. Artemis Epimelidios. alludes to the huntingactivitiesofHadrianandAntinoos.Aphrodite(line1: λιγείη. Podaleirios. Tyche-Nemesis.G.isaskedtoserveasanintermediary betweenearthandheaven(line6:ἄγγελοντόνδε. 91-106. line8:οὐρανία)wasconceivedasapatronofcelestialharmony. Antinoos’ city.217-246: G. the dedicatory practices (anatomical votives. Podaleirios. suggests several restorations (line 3: π[αῖ φλογ]ῶπα. Heidelberg. Zeus Drouthios.representinghiminfrontofMesinaconfessioninscription(BIWK 5). Hestia).tograntasafejourney to Italy in AD 125 or rather 134 (cf.. Megale Meter. Artemis. pottery..[AC] .8. Machaon. on healing heroes see also supra no 26 and infra no249].Korythos.andMaleatas).Eros/Antinoos.morecomplex.AhymnforAntinoosfrom Kourion (I.G. these cults were under the control or supervision of the polis (e.µεικρὰδὲθεοῦµερὶςἄνγελοιἡµεῖς). in L’épigramme.312.Hyperteleatas. p. Zeus Machaneus. 281) does not refer to Antinoos’ origin fromBithynionbuttothefactthatAntinooswasbelievedtobenearhissanctuary.relatedtoPlatonicideasand totheconceptoffelicitas temporum. Agathe Tyche. the close involvement of young men in these cults. infra no 288. RIETHMÜLLER.discussesthe rituals connected with these cults. the hunter. Pan. Amphiaraos. as regards the appointment of priests). and inferring from the wording that Epitynchanos had been initiated in the mysteries of Antinoos. presentsapenetratinganalysisoftheepigramdedicatedbyHadriantoErosinThespiai(AD 134 rather than AD 125.2. lines 7f. statues. συντεµένιοι..g. cf. The expression ἐπιχώριος θεός in another inscription in Mantineia (IG V. Poseidon Phytalmios.andadedicationtoJanusatColleMaioranainLatium(AE1996.existenceofwater.hisassimilationtoHermesinRomein IGUR 143). Danae. 2005. G. the theosophical oracle from Oinoanda(SEGXXVII933:.theepigramrequeststhatEros. p.[JM] 102) P. Ammon.Chiron.IGR IIIwhichmentionsaθυήκοοςτῶν µυστηρίωνandaµυστάρχης). in particular the προθυσία and the joint cult of healing heroes and other divinities (ἐντεµένιοι.line6:[ἠγάθ]εονἄγγελον). “and grant an easy approach to the presence of Jupiter”)]. Amphilochos. Dionysos Epikarpios. Heiligtümer und Kulte I. has recently presented strong evidence in favor of a Thessalian origin for Asklepios’ cult.apatronofseafaring.cf. however. e.whoresidesnearthegardenofNarkissos andwhoischaracterisedas‘chaste’(line7:σαόφρων). Asklepios. lines5f. thesonofthewindZephyros.asthehistoryofthecultofAsklepiosinAthensshows. Iatros.Kourion 104). weapons).. Presbytas.asksAphrodite. The philosophical and theological backgroundof the poemis.Trophonios. in Kamiros. ep. “Sur une épigramme de Thespies”.andtheimportantfeaturesofthesanctuaries(e.Inafirstlevel.

2ndcent.150-100).afoundingheroine?).ahierosoftheHeraion (688).394]:AdecreefromIlionhonoursthegymnasiarchAntiklesfromLampsakos forhisworkduringthefestivalofAthenaIlias(cf.2nd/3rd cent.. 230-200).the(Thracian?)herosDeloptes (592). B.Anearlier decree.Poseidon(?. Matthaiou.MYLONOPOULOS 103)C. HALLOF. i. honours for the same reason the gymnasiarch Kydimos from Abydos (I. and Ikaria.732). Fasciculus VI.609*). no 610 to Hera Archegetis and the emperors of the tetrarchy (610.).).Pythas.Ilion 2.Afuneraryreliefwasusedforthe .“EinneuerGymnasiarchamFestderAthenaIlias”. A torch-race at the Heraia is mentioned in no 1004. and Hercules (605-607).c.dedicatedahymnto Artemis. ὦ ἱερεῦ (538. πολυώνυµος.[JM] 104) K.sc.EBGR2003. A comparison of the two decrees shows that Kydimos had donemorethanhisduties(e. 572. Dedicationes.ahunter. Iudaei.theriverImbrassos. Hera Samia. We record only the most interesting features. AD). Iuno.Apollon (586.ZeusMeilichios(602). Hermes Eisagogos and Aphrodite Synarchis (597).589. This differenceis reflectedinthemannerinwhichthetwogymnasiarchswere honoured: both received a gold crown and a bronze statue. Naturally. AD).cf.ananatomicalvotive. Heraiscalledἀρχηγέτις(581.e.no547adedicationtoApollonPrieleus(Πριηλεύς.Hera?. 579-580.no.Thesecondvolume oftheSamiancorpus presents inscriptions from Samos. Inscriptiones Icariae Insulae edidit Angelus P.614inDelphi).andParthenios (the river) (594. Meter Epikrateia (596. by a theophoros. 308-311 AD).888-906]. θηρεφόνος and ἑκαταβόλος (604.Eleutheros (Zeus or Eros: 587). The era ἀπὸ τῆς τοῦ Σεβαστοῦ Ὀλυµπίου ἀποθεώσεως began from the death of Augustus (598). AD). Statues of Nemesis and another divinity were dedicated[ὑ]πὲρσωτηρ[ίαςκαὶὑγ]ίαςofHadrian(601). 6thcent.). Inscriptiones Chii et Sami cum Corassiis Icariaque. 968).[ῖσθαιδὲαὐτὸνὀνο]|µαστεὶκαὶεἰςπροεδρίανκαὶπρὸςτὰἱερά).C.600bya ἱεραφόρος. Inscriptiones Graecae Insularum Maris Aegaei praeter Delum.). by panegyriarchoi (582). Besides Hera.theEgyptiangods(591. Korassia.Abronzerhytonrecordsinadditiontothenamesofthededicantsthegreetingχαῖρε. Tituli alieni. There are three Latin dedications to Iupiter Optimus.g. Incerta.598. A sacredslaveorfreedman(ἘπάγαθοςἭρης)madeadedicationtokyria Hera(573.610. Inscriptiones Sami Insulae. Inscriptiones Corassiarum edidit Klaus Hallof.lines11-13:ἀλ|λὰκαὶχορηγίανκαὶδαπάνηνοὐτὴντυχοῦ|σαν ὑποµείνας ἐκ τῶν ἰδίων). Sacred officials: There are references to a priest of Her[a] [or Herakles] (860).EA 37(2004).Dedicationsweremadebytheneopoiai(in579calledσύνσιτοικαὶεὐσεβεῖς). a high priestess of the emperor cult (1144*). Tituli Christiani.).J.CHANIOTIS. 2003 [SEG LIII877. 2nd cent. Berlin. Varia. most of the texts of a religious nature refer to the cult of Hera.No544isadedicationto HerabythepriestofNeleus(6thcent. Samos: The majority of the texts are dedications. Tituli graphio incisi.p.andahiera(756). 6th cent. Pars II.612). No 542 is a joint dedication to Hera and Poseidon Epakrios (6th cent. also from Ilion.727)andβασίλειος(721.Hellenistic)andtheuseofbronzeandstoneweights(966. Trajan. Tituli Sepulcrales. Artemis is characterised as πότνια δεῖα θεά. Εpigrams were dedicated to Hera by governors of the provincia Insularum in Late Antiquity (574-585.Parthenie(Samos?. Hermes (611).599:ἱερῆι.ApollonPythios(608).Ilion 2. 4th cent. c. and governors (584-585. but only Kydimos became proxenos and euergetes of the festival and received the privilege of prohedria during the festival and sacrifices (I.9194[BE 2005. 3rd cent. dedications were addressedtothefollowinggods:Aphrodite(595.).274 A. Byzantini. Other texts related to the sanctuary of Hera refer to the constructionofaneopoieion(578.Dionysos[D]allios(603). most of them found in the Heraion (537-556). lines 34-36: καὶ εἶναι αὐτ͂[ὸν πρόξενον τῆς πανη]|γύρεως καὶ εὐεργέτην καλε. and the Demos were recipients of a joint dedication (571).Isis?).).ἑπτάστολοςandhiswife.both the entire boards and individuals (567-568. no 579 as χαριστήριον). the bearer of images of gods during processions. while Antikles apparently simply carried out his obligations. the emperor Commodus (583).121. 4th cent. asking the goddess to protect him.HABICHT.

ClAnt 7 (1988).799.Apollonis.829. 731.397]:OneofthemostimportantPergamenedecrees(OGIS332)regulatesinter aliathe cultic honours for Attalos III in a very detailed manner. ἐξώλη καὶ γένος αὐτοῦ).Virgilio.714.sacrificestookplaceinthe agoraofthecity. After a victorious military campaign.815. 742-745.832-837. 2nd cent. Koressia: Dedications to Theoi Samothrakes (1207.R. for this phenomenon cf.690-694. Fines for the violation of the grave were paid to the sanctuary of Hera (721.H.|φανηφορῆσαιπάντα<ς>.κα<ὶ>τὸν στεφανηφόροντῶν∆ώδεκαΘεῶνκαὶθεοῦβασιλέωςΕὐµένουκαὶτοὺςἱερεῖςκαὶτὰςἱερε[ί]ας ἀνοίξανταςτοὺςναοὺςτῶνθε|ῶν(“andwhenheentersourcity. 747-749. “La société provinciale de Macédoine sous l’Empire à la lumière des inscriptions du sanctuaire de Leukopetra”.817-826.45-53: According to the epigraphic and numismatic evidence.Stratonikeia. there is no attestation of a high priest in the Pergamene kingdom.Hellenistic). In the second stage.841.880. the sanctuary of Meter Theon AutochthonintheterritoryofBeroiamusthavebeenfoundedunderAntoninusPius. Hellenistic). W.874. A priesthood of AttalosIIIwasestablished(line12:ἱερεὺςτοῦβασιλέωςκαὶἀγωνοθέτης)andthetriumphant returnofthekingwastobecelebratedeveryyearthroughacommemorativefestivalinthe Asklepieion.andAttalos III.τ.solvestheproblemof the unparalleled existence of a group of stephanophoroi for the Twelve Gods and Eumenes ([στε]|φανηφορῆσαι πάντα ἕκαστον στεφανηφόρον τῶν ∆ώδεκα Θεῶν καὶ θεοῦ βασιλέως Εὐµένου). in L’hellénisme d’époque romaine.878.1stcent.convincingly arguesthatthesehonoursinsidethecityofPergamonwerenottoberepeatedinthefuture oneverysinglereturnofthekingtothecity. EpigraphicBulletinforGreekReligion 275 grave of three hieroi and two hierai (803*. Hermes (1208.AttalosII.isaskedtoplacethedeceasedmanamongthepious(τὸννέονεὐσεβέωνχώρωι ἐναγλάϊσον).1223)andgraffitionvasesdedicatedtoArtemisTauropolos(1282-1284). non-recurringaccumulationofhonours.Accordingtothenewreadingthetextprescribesastephanephoriaoftheentire population(ὅτανδὲπαραγίνηταιεἰςτὴνπόλινἡµῶνσ. Ikaria: In addition to the texts mentionedinfra no189andre-editedinthecorpus.and thepriestessesshallopenthetemplesofthegods). 753-757.’srestorationoflines26f. 732).thepriests. 727.eachtribesacrificedinhonouroftheking.“LesprêtresduculteroyaldanslacapitaledesAttalides:notesurledécret dePergameenl’honneurduroiAttaleIII(OGIS332)”. HATZOPOULOS.[JM] 106) M.EumenesII.169-185[BE 2005. During the first stage the king arrived at the grove of Asklepios and receivedcultichonours intheformoftheerection ofhisastatueintheAsklepieion.AttalosI. 2nd cent.839.870. 772-779. Upon his arrival all the templeswereopened.The .Wealsonoteafuneraryimprecation(709.696-697.706-707. [AC] 105)P.andthekingwasinvitedtoabanquetintheprytaneion.699.718.p.butwereasingle. 782784. the king returned to Pergamon and entered the capital city in two distinct chronological stages.886). 764. 725. 741. 766-767. In a funerary epigram (740.2nd/3rdcent.792. Chiron 34(2004). p.863867. the judge in the underworld. p.712.HAMON.assuggestedbyB. An epitaph uses the expression θεοῖς καταχθονίοις (730).thecorpusincludestwodedicationsto emperors(1219.155-189].everyoneshallwearacrown. argues that the essentialdifference betweenAttalidrulercultandthat oftheSeleucidsandPtolemieswas theconceptionofthecultichonoursbestowedasacivicandnotastatecult. 769-770.786-787. 736-739.702.AD: τοῦτον ὃς ἂν λυµάνηται.800-806.this transformed the sanctuary into a cult place for Asklepios and the king.).H. “SeizedbytheNymphs:NympholepsyandsymbolicexpressioninclassicalGreece”. H.Despitethefactthatpriestlyofficesare knownforPhiletairos. CONNOR.851.theNymphs(1209. Minos. AD).ε.byamancalledNymphios)[hisname suggests a personal devotion to the Nymphs. Attalos III entered the city. andthestephanephorosoftheTwelveGodsandofthegodkingEumenes..876. and to an anonymous deity (1207).856-861. Funerary cult: The deceased personsarecalledheros/heroine(688.

 p.515. EBGR 2003.suspectsthatthey mayhavebeenpriestsofMeterTheonAutochthon.RIGSBY.[JM] 107) M. 515) presents an interesting case of how a private initiative (the funerary foundation of Kritolaos) became subject to public control by means of a decree that regulated the management of the money and the organisation of the sacrifice. Vorträge zur griechischen und hellenistischen Rechtsgeschichte (Pazo de Mriñán. HATZOPOULOS – M. MARI.thustheheroisedAleximachosbecamepartof thesocialmemoryoftheentire community.): σφαξάτωσαν ἅµα τῇ ἡµέραι κριὸν ὡς βέλτιστον πρὸς [τῷ] ἀγάλµατι. ca.MYLONOPOULOS latestcoinsbelongtothereignofArcadius.73and 181].276 A. 100 BC.J. discussesinter aliathethreedecreesofThessaliancitiesrecognizingtheasyliaoftheKoan Asklepieion (RIGSBY.CHANIOTIS. the verb θύειν is not used but σφάζειν nevertheless designates a sacrifice(cf. [JM] 109)A. 6.[butseethecommentsinSEG LIII850].[Forfurtherexamplesseesupra no26andinfra no298. 288.infrontofwhichasacrificewasoffered. IG XII.infrano230]. La Coruña. “Décrets de cités thessaliennes à Cos”. wasplacedinthegymnasion(p.theurbancentrewasinbothcasesofsecondaryimportance.Alltheinscriptionsfoundinthesanctuary(c. Chiron 34 (2004).3.B.Ἀλεξιµάχῳ)isnotmentionedbutthe .therecipientofthesacrifice(e. in the periods of their greatest importance both sanctuaries servedas‘national’sanctuariesoftheMacedoniansandtheEpirotansrespectivelyandhad great significance for the identity and self-representation of these ethne and as meeting places. He argues thatthereferencetoanepistatesinthedecreeofHomolionshowsthatthecoastalMagnesian citieswereunderMacedoniancontrolbythemid-3rdcent.theOlympiaofDionremainedalocalMacedonianfestival.7.EBGR 2003.andthecontestsinthegymnasion.H. but while the festival of the Naia in Dodona acquired a Panhellenic status in the Hellenisticperiod.g.J.Magnesia26).HELMIS.Mostofthemdocumentthededicationofslaves(EBGR2000.)”. H.THÜR–F.477). One should note here the intentional selection of ambigious vocabulary (lines 75f.H.H.inG. HELLY. Cologne.7.463-480 [SEG LIII 906bis]: The foundationofKritolaosforthecommemorationofhisdeceasedsonAleximachos(Aigiale.Asregardsthe decreeofaThessaliancityrecognizingtheasyliaofthesanctuaryofArtemisLeukophryene inMagnesiaontheMaeander(I. p. in L’Illyrie IV. and the rituals of the heroic cult.σφάγια).bothwere plundered by the Aitolians. IIesiècleav.J. Asylia 19-22 and SEG LIII 850-851.[AC] 108) B.theheroisationbymeansofadecree (cf.alsodiscussesthefragmentaryKoandecreereferringtoKoantheoroivisitingthefederal sanctuaryofAthenaItonia[seetheneweditionbyK.H.Bothsanctuariesseemtoowetheirimportancetotheir positiononroutesoftranshumantshepherds[forthisphenomenoncf. A comparison between contemporary inscriptions from the sanctuary and from Beroia revealsthatonlytwopersonsappearinbothepigraphicassemblages.FERNÁNDEZ NIETO (eds. 200texts)areinGreek.“Entrelesvivantsetlesmorts. September 1999).87-107: H. 2003. 864-883.).discussesinteraliahowthe foundation of Kritolaoswasassimilatedto‘sacredmoney’(line19). rightly assumesthatthestatue(ἄγαλµα)ofAleximachos.Lafondationàlamémoired’Aleximachos filsdeCritolaos(IGXII. IG XII.155).-9. 313]: A comparative analysis of the history of the sanctuaries of Zeus in Dion and Dodonarevealsstrikingsimilarities.buttoτῶιἄλλωι ἔθνειτῶνΜαγνήτων(Homolion)andτῶιἄλλωιἔθνειτῶιΠερραιβῶν (Gonnoi)respectively.Symposion 1999. ὧι ἂν στήσῃ Κριτόλαος τοῦ υἱοῦ Ἀλεξιµάχου.bothsanctuarieswereto benefitfrombuildingprojectsincludedinthelastplansofAlexandertheGreat. 18). p. the banquet. “Dion et Dodone”. and 885).505-513 [BE 2005.-C. H. cf. 281.suggeststhatthestatueofthekingreferred toinline28(πὰρτὰντοῖβασιλέoςεἰκόνα)wasalmostcertainlythatofPhilipVofMacedon.convincinglyarguesthatthedecreesofHomolionandGonnoidonotreferto theKoinonoftheThessalians(restoredasτῶιἄλλωιἔθνειτῶιΘεσσαλῶν).

(probably 150/49BC). I. H.is. Robert to either 26/5 or 23/2 BC (SEG XXXII 1237).[AC] 111) P. almost exclusively . ZPE 145 (2003).andparallels fortheepiphanies(esp.p.inanon-religiouscontext.2004:Arevetmentplaqueofagrave(p.I.verywelcome.HERZ. Günther].g.Lindos 2)hasattractedrelativelylittleattentiondespite itsenormoussignificancebothforGreekreligionandGreekhistoricalmemory. SEG XLIV 938: C.the participation of enfranchised Greeks – possiblly also of old Roman citzens – in the provincial cult and their service as high priests (e. Antonius Lepidus. Hirsch.inReligionsgeschichte Kleinasiens.thetypes ofthededications.[AC] 110) W.DieKultorganisationfürdie civesRomani”.[ίουΖηνὸς]ὀπιζόµενο[ς]).“ZurGeschichtedesKaiserkultesinKleinasien. HERRMANN. SEG 49. p.translation[forseveral mistakes see SEG LIII 821]. HENRY.andthededicatoryinscriptions.[AC] 113)C.)sinceitisdatedwithreferencetotheeponymouspriestsofSardeis(thepriestsof RomeandZeusPolieus).Thestudyoftworecentfindswhichrefertothissanctuary(SEG XLVI1519-1520) leads H.Thebook ofH.The Lindian Chronicle and the Greek Creation of their Past. Munich.Duetotheparallelestablishmentoftheprovincialemperorcult. “Two Verse Inscriptions (I.44. The designation ἀρχιερεὺς Ἀσίας διὰ βίου (in the case of Epikrates) probably refers to the expensesoftheemperorcultandnottoalifelongpriesthood.therefore.unknownprovenance.theambiguousvocabularyreflectstheambiguousstatusof theheroisedperson].[JM] 112)P.andSardiancontrol.theepiphaniesofAthena.Thesecondinscription(SEGXLVI1520)islater(after129BC.) was offered for sale [information and text provided to us by W.2nd/3rd cent.133-148:AccordingtoDIOCASSIUS(LI. the Roman citizens in Ephesos and Nikaia were instructed to establish a cult of Dea RomaandDivusIulius. “Apollon de Pleura. and a thorough commentary on the mythical and historical traditionsconnectedwiththededicationstoAthenaandthemiraclesofAthenaLindia.10-12 [SEG LIII 467]: H. Antiken. Auktion 235 (21 und 22.IOSPE I2344). identité et représentations dans le domaine étolien d’Asie”. Iulius Epikrates) resulted in the disappearance of this separate cult.Oxford.probablyearly 1stcent.In thesystematicanalysisofthistextH.discussesinter alia theidentityofthedonors.datesSEGXXXII1237tothereignofAttalosII.line7:θεσµὸνἑταιρε.. p. September 2003).HIGBIE.B. The Aeolic dialect appears only in a few types of inscriptions. EpigraphicBulletinforGreekReligion 277 placeofthesacrifice(towards/nearthe‘cultstatue’ofAleximachos)andtheuseoftheterm ἄγαλµαindicatethatitwasAleximachos(thesamestatueisreferredtoasanἀνδριάςinline 134.p.[AC] 115) R.ThusthesethreeinscriptionsdocumentthechangesthesanctuaryofApollon PleurenosunderwentunderSeleucid. recognises a reference to Zeus Hetaireios in a grave epigramfromOropos(I. 6).277-286:Animportantinscription documenting the existence of a sanctuary of Apollon Pleurenos in the district called Gygaia Limne was originally dated by L. to a different interpretation of the whole dossier. in L’hellénisme d’époque romaine.Herod.2).Thecult isnotattestedininscriptions(cf. “Langue. The epitaphmentionsthatthesoulofthedeceasedpersonhasdepartedtothegods(εἰςθεοὺς ἐχώρησετὸεἱερὸνπνεῦµα). prekolumbianische Kunst.1976)”.Sardis 8: M.Oropos675.Oropos 675.247-254: During the Late Hellenistic and Early Imperial periodmostcitiesoftheEasternAeolicareapredominantlyusedthekoineintheirinscriptions.inL’hellénisme d’époque romaine.Attalid.20. Un sanctuaire rural en Lydie entre les époques hellénistiquesetromaine”. SEG XLVI 1519 refers to the highpriestNikanorandtheSeleucidkingAntiochosIIIandshouldbedatedbetween202 and196BC.[AC] 114) G. HODOT.2003[SEG LIII821]:The‘LindianAnagraphe’(I.sinceitpresentsacriticaledition.9n°354.

p.13-14:εὐχήν). IPLIKÇIOGLU.IwhomfirstofallGodhonouredandmadeaboundbecauseof/bymy faith”.2.[Κύρσας(dativeΚύρσαντι)may be a participle. “Bati Pamphylia ve Dogu Lykia’da epigrafya Arastirmalari 2002”.Aseconddedicationtothesamegodsiswrittenonastele. Antichthon 34 (2000) [2001]. and the dedicatory epigrams for Mes from Kibyra (EBGR 1997.suggeststhatthesetwoinscriptionsbelongtoasingledocument.3].R. IPLIKÇIOGLU.2(2001). κύρρασι.Aresisaddressedwith theepikleseisMegas(17)andMegasepekoos(13-14).2(2002).INGLESE.22-24:εὐχήν.[Asisnotedin SEG LII141. 13). of dedications to Ares (13-19.AST 20.[AC] 117)A. Attaleia. 474]: Ed.ofnumerousdedications to Kakasbos.p.. of a stele with the formulation Θεοῖς ∆ικαίοις|ἘπηκόοιςΑὐρ.HORSLEY.1 (2003).46-81: In a study dedicated to HomericresonancesinPisidianinscriptions.17. 59-61). A dedication to the Dioskouroi was found in the same place (17.thistext(aninventoryoftheAsklepieion)isnotnew..bymenandtheirfriends(18. perhaps referring to a Christian woman (ἀντολίην πᾶσαν καὶ δυσµήνε<σ>σι δ[ι]|ῆλθον εἰς τάσδε κελαινὰς πρωτο|γύον ἣν τείµησ᾿ὁθεὸς|πλήθυνεδὲπίστει. 131.ΜακάριοςΜολεσιοςὁκαὶΒο[. where the verb κύρρω/κύρσω is associated with κρούω]. 3-4.71-75[SEG1642-1647.1653-1668. He also publishes a new epigram. 1stcent. pr.“Iwentthroughall of theEastandamongenemiesto theseblack(roads?). εὐχήν).IPLIKÇIOGLU. 7-8.alwaysbymen.H. 1440-1444]: Ed. Imperial period) and the river god Potamos Meizoares (20-24 Mnara.21-22:ἑταῖροι).whofoundedasanctuaryofArtemis and sung hymns for her (I.early3rdcent. The dedications were made in fulfilmentofavow(1-4.6-10. SEG LII 1404-1410.278 A.AD. The dedicationsweremadebyindividuals(13-15.CHANIOTIS. 108-109. p. p. Kyrsas Theos (12.supra no118].[JM] 116)G.71-72.Pis. s.[AC] 120) B.ἑταῖροι)infulfilmentofvows(13-20.1683]:Ed.BurdurMuseum). Imperial period). Kyrsas (1. cf.MYLONOPOULOS related to the public sphere. as Kakasbeus (2).233-236).21-24)andgroupsoffriends(16.∆ιὶκαὶτοῖςἄλλοιςθεοῖςπᾶσι).AdedicationinMnarawas addressedtoZeusandalltheothergods(27.seeSEG XXXIX166 andEBGR 1991. Kyrsas Theos Kakasbeus (5). 32).but .[AC] 118) B. An interesting example is offered by two inscriptions from Mytilene(IGXII. Hesych.20:οἱ σὺν.[AC] 119)B.“HomerinPisidia:AspectsoftheHistoryofGreekEducationina Remote Roman Province”. Seven dedications to Ares were found in northeastern Lykia (undated). 16 dedications to the local god Kakasbos were found in the area of Elmalı (undated).500.Ares iscalledMegas(22)andMegasEpekoos(24)[cf. and Ares found in Lykia. 20 persons after the formula εὐξάµενοι [οἱ ὑπογε]γραµµένοιΑὐρήλιοι[membersofanassociation?](areaofTermessos. AD).AD) recordingthededication ofabronzestatueto Artemis:H.127-132[BE2003.PP 57(2002).withonepart indialectandoneinthekoine.v. AST 21.pr.“DueiscrizioniateniesidalPorticodiEumene”. presents in majuscules the text on a stone fragment.p. the honorary epigramforthepoetChrysippostheso-calledPanages. 177).late3rdcent.Cen.H.Thetextismetrical.22-24:εὐχήν).p.“BatiPamfilyaveDoğuLikya’daepigrafyaaraștirmalari2001”. the Dioskouroi.]λοσ[--]ἀνένγραψε[I. 14).reads[--]ΑΝ ἐνγράψε] followed by the names of c.21:εὐχή).discussesinter aliatheepigramofEuarestos in Oinoanda referring to the foundation of an agonistic festival (p. and Kakasbeus Kyrsas (9-10). “Doğu ve kuzeydoğu Lykia-güneybati Pisidia epigrafik-tarihî coğrafi yüzeyaraștirmalariprojesi2000yiliçalișmalari”AST 19.p. pr.J.18.231-236 [BE 2004. The name of the god is given in different forms. inscribedonbothsides. They were made in fulfilmentofavow(18-19. SEG LII 141]: I.foundintheStoaofEumenes(Athens..75-78 [BE 2005.MizoareswiththeepiklesisTheos(20) andSozon(23)[forsimilardedicationsseeinfra no119].

45). identifies the dedicant of a fragmentary dedication in Olbia.J.253-312 [SEG LIII 1288 ter]: Ed.butlongagohealonewasthebest of hero-men”. Stephanos.Theacclamationinthefirstlinesdoesnotpraisethegodas“derEineund Einzige”(p.᾿αὐτῷκαὶ τοῖςθεραπευταῖςτῶντάφωνκαταλελιµµένοιςκαὶταῖςοἰκήσεσινὑπὸἐ.p.possiblyalreadyintheHellenistic period).82).Alex. 2003. Das Hanghaus I in Ephesos.JONES.p.Τ͂ἐπιφανεστάτοισιΘεοῖσι∆ικαίοισι[---]ἀνδράσινεὐξοµένοις ..Eranos54 [1956]. [-]τάτοιςθήκατοτήνδεχάριν|.257-265: In a collection of testimonia for the Jewish communityinPergamon(fromthe1stcent.P. made after his safe arrival in Olbia ([εἰσ]πλεύσας).republishesadedication(M.AD(AE 1915.δὲβούλοµαιτὰἐ.EBGR 2001.1/2 (2004).andtheErinyes).53). Hetranslatesthepassageµένιν. “Zeugnisse jüdischen Lebens im antiken Pergamon und im neuzeitlichen Bergama”.µοῦνενοµοθετηµένακαὶ γεγραµµέναπρονοίᾳτῶνἐσοµένωνµουκληρονόµωνasfollows: “butIdesirethatwhat has been ordained and written by me concerning it and those who have been left as cultassociatesofthetombsandconcerningthedwellingsshallremainvalidbytheforesightof myfutureheirs’.IVANTCHIK. argues that L.discussesthefunerarycult established by Leon Torquatus (comments on the term νόµος τῆς ὁσίας.ACSS 10.ForthistextseenowW.“DedicationtotheGoddessMafromOlbia(I. p.260)butasaneternalgod.|Ζώπυροςτῶι Κυρίωι τὸν βωµὸν | καὶ τὴν φωιτοφόρον µετὰ τοῦ | φλογούχου [on line 5 read φλογούχου.NILSSON. L. This oracle was probably given to admirers of Hermokrates who enquired about the fate of his soul after death.127-133[SEG LI1837]:Inastudy dedicated to the sophist Hermokrates of Phokaia (p.LUC.[Butθεραπευτήςdoesnotmeancult-associate.. Vienna.|ὁὢνεἰςἀεί. This enables him to restore the text as a dedication to Ma and other gods ([θεᾷ] Μᾷ ἐπηκόῳ καὶ τ[οῖς θεοῖς πᾶσιν?]). on the funerary imprecation..οἴκησιςcanhardlybeused .Olb 74)”.Inthesamearticle(131-133).B313).presentsanimprovededitionoftheepitaphofM.167-171)thatsheattributestoatheοsebes:ΘεὸςΚύριος..51]. comparable to the contemporary doctrine connected with the cult of Glykon Neos AsklepiosinAbonouTeichos(cf. of a bronze bell with a fragmentary inscription [that seems to name Asklepios] found in Hanghaus IinEphesos(272and310no.[AC] 124)C.π.‘EpigraphicaIV-V’.[AC] 121)A. c. (I.beingmortalborn. in C. active in the second half of the 2nd cent. with a man from Smyrna mentioned in an unpublished decree. LANG-AIGNER et al.ἔπηγράψατο.identifyinghimwitha homonymousoratorofthelate3rdcent.Olbia 74. who was honoured in Pergamon (SGO I 06/02/03).onthecultofTheoiDikaioiseesupra no50].forthepartplayedbylampsinthecultofTheosHypsistosseeEBGR2003. Funde und Ausstattung. 100 BC).whorightlypointsoutthatitshouldratherbeattributedtoaworshipperofTheos Hypsistos.“ZweiAltäreausPergamon”. p.AMELING.1-14: J..εὐξαµένοις.. notθλογούχου.infrano4. “Die Metall- und Beinfunde”..J.BConwards. 34and43).P. 127-130). Flavius Hermokrates. EpigraphicBulletinforGreekReligion 279 only fragments of phrases can be recognised: Ἀγαθῇ Τύχῃ· ὑπὲρ ΒΟΛΛΑΡΧΗ[--] . the god responded that in a previous life the philosopherhadbeenthebesthero(Achilles?). MDAI(I) 54 (2004).. J.ZPE142(2003). son of Alexandros. JAPP. The oracle written on the side of the monument in honour of this Hermokrates reads: “Oracle on Hermokrates from the great godAsklepios. AureliusTorquatusatTrebenna(SEG LI1837. JILEK.Theunusualmetricalformofthe oraclemaybecomparedwiththetheion epigrammasentbyAsklepiostoAeliusAristides(Or.[We shouldprobably read[κα]ὶἐπιφανεστάτοισι.and ἐπιγράψατο.thussubscribingtoadoctrineofreincarnation. the text refers to the setting up of an inscription with the names of the membersofacultassociation.[AC] 122) S. AD.θιάσοιο.Hewasnotimmortal. was an earlier relative.J. pr.305 note5. [AC] 123) S. p.S..cf.

. on condition that they should take care of the grave.[Thereisnothingtosuggestthatthetextissepulchral.JONNES.280 A. and king Helios ([Λη]τοΐδι Σώζοντι καὶ Ἡελίῳ βασιλῆι. BIWK 27: [παραγγέλλων ἀ]δίκως µὴ ὀµνεῖν τινα µήτε ὁρκίζ[ειν] µήτε ὁρκωµότην γίνεσθαι. εἶ|ναιπρὸς|∆ιὸςκατ[ά]|ρη[ν]). .εὐχήν)..but[ἀ]γαθῇθυσίᾳἱερ[ῷ]ἐπὶβωµῷ)].afterhehadbeensaved.probablyconceivedasapatronofrainandfertility(cf. Several epitaphs contain funerary imprecations (*64isfragmentary).g. Sultan Daği (Phrygia).doesnotprovidedates.nothavingbeenwronged.Funerary cult:Afragmentarycurseonastele isdirectedagainstpersonswhotakeanoath(MAMA VII192:[--]|τὶςἄνὧδε|ὁρκίσει.asalreadysuggestedbyR.ίου..ADandlater].hesetitupfor‘themostjustandholygods’ (δι[ασωθεὶς]θῆκεδικαιοτάτοιςἠδ᾿ὁσίοιςθ[εοῖς]].’sinterpretationisbasedonthe translationofτῆςὁσίαςτῆςα. and has saved the entire world through her wisdom (BE 1955.STRUBBE. promised a holy altar ([εὔξ]ατο βωµὸν . at the beginning perhaps [ἄδικός or ἀδίκως] τις].Thededicantdedicatedafloralimage(lines4-7:τό[ν]δ᾿ἀνέθηκ[αἀν]θηρὸνβλα[σ]τόν).95-98:Anumberofepigrams composedbytheCorinthianepigrammatistHonestuswereengravedonblocksthatformed partofanexhedrainthesanctuaryoftheMusesatThespiai.OneofthemhonoursLiviaas an Augusta who boasts two sceptred Gods (Augustus and Tiberius).Torquatusmanumittedslavesand/orgavethem dwellings.. demonstrates that the author of a poem honouringAsklepiosfoundintheAsklepieionofPergamon(MERKELBACH-STAUBER.2002(IGSK.62):Thiscorpuscontainsc.:not[ἀ]γαθὴθυσία.P. son of Epatorix.MYLONOPOULOS in connection with funerary monuments. εὐχήν) [perhaps θεοῖς εἱλ[άοις?]]. in an appendix.Herzog.“EpigraphicaVIII-IX”.p. the Saviour. demonstratesthatthereasonwhyanumberofpoemsbyHonestushavesurvivedonstone inthesanctuaryoftheMusescouldhavebeenthecloseconnectionsbetweenCorinthand Thespiai. has illuminated the lights of peace.[Theed. also presents the published inscriptionsofNeapolis.Araino294)endswiththeverse: ὅστιςἐµεῦστήλλανβαλέειλίθον οὐκἀδικηθείς. Thymbrion/Hadrianopolis. supra no1].viii)thatmost textsdatefromthe3rdcent.π.Thereisanother possibleinterpretationofτὰἐ. and the passage suggests that the therapeutai (attendands)werenotthesameasthehairs(κληρονόµοι).formydifferentunderstandingofthispassage(“Iwishthat what I have regulated and written with regard to the grave and with regard to the things whichhavebeenlefttothosewhotakecareofthegraveandwithregardtothedwellings willremainvalidunderthecareofmyfutureheirs”)seeEBGR 2001.CHANIOTIS. the Theoi Eil[--] (101. (δέσποτα Ζεῦ Ζεµειά[στη]) and the imperative in line 17: ὕε.Dedicationswerealsomadefor the Theoi Athanatoi (43).SGO I.εἰςἣνκαὶαὐτοὶχωρήσουσινas“theeverlastingcultto whichtheytooshallsucceed”. to judge from the invocation in lines 2f.JONES.accordingtothisinterpretation. seeminglyinordertoavertdestructivepowers(cf. ἱερόν) to the immortals.82.J..ἀθανάτοισι). 119).Thefuneraryepigramforawomanwhodiedinchildbirth(1=SGO III16/55/03..Philomelion:Dedications:Themostinteresting dedication is a base decorated with a bust (Zeus Bennios?) and inscribed with a text addressedtoZeusZemeiastes(*93).line14:δηλήτορ[ας]). Tyraion). for this phenomenon cf. In the second part of his article J.The Inscriptions of Sultan Daği I (Philomelion. J.Its closest parallels are ‘confession inscriptions’ that criticise oaths and perjury.ἰων. J.550inscriptionsfoundincitiesontheeast slope of Mt.appealedtobenevolentgods(line15: [θε]οὺςµειλι[χί]ο[υς])andrequestedrain inresponseto asacrifice(lines 16f.06/02/16)musthavebeenAeliusAristeides. the son of Leto. Bonn.and ApollonSozonandHeliosBasileus(44=SGO III16/55/01) [“Menestratos.[JM] 126)L.ZPE146(2004). ‘give rain’). [The fragmentary text is a prayer (certainly metrical). e. line 17: ὕε).᾿αὐτῷκαὶτοῖςθεραπευταῖςτῶντάφωνκαταλελιµµένοιςκαὶταῖς οἰκήσεσιν: “concerning it and those that I have left as attendants to the graves and the dwellings”. Zeus Zemeiastes(45.[AC] 125)C.οὗτοςτὰναὐτὰνµοῖρανἐµοὶλαχέτω(“whosoever.J.simplystating(p.

418). 1970.readsεὐχή. τῷ σώµατι αὐτοῦ (8 = STRUBBE. in fulfilment of a vow.Thetextconsistsof two columns with the names of men in the nominative (i. a curse in Oropos (I.favorsadatelaterthanthedestructionofthesanctuaryoftheSyriangods(89 BC). Arai no 294).theinterestingfeatureofthetextisthe reference to the prompt and spontaneous (τάχειον) donation].e. (Ph.403. presents an improved edition of a defixio from the Kerameikos [supra no54]. 89).J. its Christian equivalent εἴσχηκε πρὸς Πατέραν καὶ ῾Υειὸν κὲ Ἅγιον Πνεῦµα (*50.2000. 296): ἀξιῶι οὖν ἀδικούµενος καὶ οὐκ ἀδικῶν πρότερος).[AC] 127) D.recordsthededicationofathreptostoagod:τὸν θρεπτόνµουπαρατίθοµαιτῷθεῷ(*411)].EBGR 1999.*377.S.infulfilmentofavow(562: ἀνέστησαντὸνβωµὸνΣώζοντι[εὐχῆςἕνε]κα). p. κυρί<α> θε<ὰ> Συρία ἡ Συκο.418). dedicated by the community under the supervisionofapriest). 379)andZeusMegistos(343.A.Funerary cult:WenotethecommonPhrygianformulaὃςπροσοίσει χεῖρατὴνβαρύφθονον.[AC] 128)D.χῆρονβίον. *20.providesmanyparallelsfor similarprayersforjusticeagainstthieves. the individuals being cursed) andthewordγυναῖκα. but a dedication to Zeus. *404)[fortherestorationofthefirstlinesofno404seeEBGR2003. ca.*376. H.). Hosioi kai Dikaioi (231.J. 4th/5th cent. “BeyondCursing:TheAppealtoJusticeinJudicialPrayers”.Wepresenttheentiretextbecauseofitsgreatinterest:A: Κύριοι θε<οὶ> οἱ Συκο–να οἰκοῦντε|ς.[No343isnota‘dedicationtoCommodus’.377.thesignificanceofwhichisunclear. ὀρφανὰ τέκνα λίποι.editedwithnocomment.ἀώροιςπεριπέσοιτοσυµφοραῖς(238=STRUBBE.no505mentionsatemple (ναόν).55-60[BE2003. the ‘Eumeneia formula’ δώσει τῷ θεῷ λόγον τῷµέλλοντι κρίνειν ζῶντας καὶ νεκρούς (95). p.observingthatthethirdfragmentdoesnotjointheothertwo.asonecaneasilyinferfromthefactthattheemperor’snameisin thegenitive. οἶκον ἔρηµον (91 = STRUBBE.Priesthoods:TherearereferencestoahereditarypriestofMesAskaenos(506:ἱερέαἐξ ἱερέων) and possibly a priest or priestess of Thea Angdisτis (61). Recherches sur les cultes de Délos. cf. Ancient Greek Magic and Religion.Thyraion:[Themost interestingtext. “Κατάδεσµος ἀπὸ τὸν Κεραµεικὸ Ἀθηνῶν”.RA (2002). and ὑπὲρ σωτηρίας/διαµονῆς et sim. of CommodusNeosHelios. Eulimene 3 (2002).whereoneexpectsεὐχήν(cf.and thespelling.JORDAN.Becauseoftheepithetκύριοι. p. but 377 seems to have εὐχή[ν] and 379 has a ligature of HN]. Neapolis:Dedications:TwobrothersdedicatedanaltartoSozon.“UneprièredevengeancesurunetablettedeplombàDélos”. EpigraphicBulletinforGreekReligion 281 shallremoveastoneatthisstele.13. Paris.κατὰκέλευσιν. The Dioskouroi (501) and (Meter)Dindymene(552)weretherecipientsofotherdedications. VERSNEL.Zeus(314.142].OBBINK (eds. . originally dated to the early 1st cent.Innos376. βίῳ.Funerary cult:Wesingleouttheexpressionἀφιερόωτὸ ἡρῶον(504:ἀποιέρωσατὸἡρώειον).inthelate1stBC(orlater). Magika hiera.inC. Oxford. p.) and Thymbrion/Hadrianopolis: Dedications: to Theos Megistos Herakles (260). The other imprecations have the formulae οἴκῳ.Araino295). A man invoked in an epitaph ‘the god in heaven’ (τὸν οὐρ[άν]ιον θεόν) for the protectionofhisgrave(509).650-655.thedaughterofone of the dedicants gave to the village 50 denarii (τάχειον ἐτείµησεν τὴν κώµην ἀργυρίου δ(ηναρίοι)ςν΄).maybeallottedthesamefateasmine”)[forοὐκἀδικηθείς cf.79]. and ἔσται αὐτῷ πρὸς τὸν θεόν (*10. an altar. Arai no 296). The ‘prayer for vengeance’isaddressedtotheDeaSyriaandthegodswholiveintheotherwiseunknown placeSykon(aSyriansite?)bytheownerofastolennecklace. Divination: A dice-oracle (580)[cf.Dedications:toMeterAndeirene(381.396. JORDAN.Oropos 745a = SEG XLVII 510 = EBGR 1997.ὀρφανὰ τέκναλίποι.BRUNEAU.–να οἰκ[ο]ῦ|σα.and379J.οἶκονἔρηµον(251=STRUBBE.presentsanimprovededitionofaleadtabletwith a ‘prayer for justice’ found in a house in Delos.Araino295).Afuneraryimprecation(508:τοὺςθεοὺςκεχολωµένους [ἔχοιτο]).SEGLIII813]:J. see alsoinfra no 129]. χῆρον βίον.95-98 [BE 2003.FARAONE–D. cf.396.139]: J. 1991..67).theletterforms. 86.probablyforsacrificesorafestival. This is the case in 376.[ThereuponAureliaMania.

 .thusavictimofinjusticeinaforeignplacecreatedabondofsolidaritywiththelocal gods.theknees..τὰγόνα|τα.Atanyrate.thecursereferstothegenitals(αἰδεῖα=‘theshamefulparts’ orἠδέα= ‘thesweetparts’)andtheanus(ἀναγκαῖα=‘thenecessaryparts... ἴδε γυνὴ ἴτε ἀ|νήρ.thenervesof theonewhostolethebracelet.granthimtoenterintohatredandtohaveforgetfulnessofhisdesires”)andmake the wife experience the dread of supernatural punishment (lines 19-12: δῇ. ‘Remedium amoris.thefeet.morally obligethegodstointervene.wholivesinSykon.πτ.rightlyfollows Versnelintranslatingἀρετὴνγεννήσετεas“exprimezvotrepuissancemiraculeuse”(Versnel: “give expression to your wondrous power”). let her enter into hatred of gods. τὸν κλέψαντα τὸ δρ|αύκιν.εἰσ[ε]λθέτω.. λήθην αὐτῆς λαβέτω.IGRI415. his necessary parts(i.youwholivein Sykon... 30-34: δότε .”Isuspectthat theauthorofthetextwasofSyrianorigin.punishandshowyourmiraculouspower.282 A. control her with .ν [εἰς Τάρ]ταρα·τοῖςδὲἐνφωτὶδὸςα[ὐτὴνµ]εισεῖν (?)·εἰςχόλονθεῶν. translates διοργιάσετε as ‘sévissez’ [but instead of the unattested διοργιάζοµαι one may suspect a corrupted form of διοργίζοµαι (pursue with great anger)]. a Curse from Cumae’.”B:“Gods..τὰςχῖρεαὐτο–ντο–νἀράντον|κὲκλεψάντοντὸδραύκιν.Theepithetsκύριοιandκυρίαreproducearelationofdependenceand..presentswithdetailedcommentaryanimprovededitionof alovecursetabletfromKyme(Audollent.MYLONOPOULOS ἐκδικήσετε καὶ ἀρετὴν | γεννήσετε κὲ διοργιάσετε | τὸν ἄραντα. also rightly recognizes in οἰδε–α a form of αἰδεῖα rather than Bruneau’s ἴδια.:ὡς τὸφῶςἀγγέλειθεοῖςτὰκ[ατὰ]σκότοςκατ᾿ἐπιταγὴν.“cutoffthedelight. 24f. (the body) from the head to the edge of the nails of the fingers of those who took the bracelet..notinordertorestorethestolenobject.Iam writingdowntheonewhotook. for this meaning of ἀνάγκη (still common in modern Greek) see LSJ. who stole the bracelet.3rdcent.whoknowaboutit.J. apparently still in love. τοὺςµέροςλαβόντες·|καταγράφοαὐτόν.”).εἰςφόβον.. τὴν φιλίαν.[ε τὴ]ν στοργήν. [An alternative is to understandἠδέα.. B: [Κύριοι] θεοὶ οἱ Συκo–να κατοικοῦν|[τες. mistress.Itconsistsofmagicalnames(lines2.Iamwritingdownhim.[AC] 129) D.theorgans for natural needs’). pointing out that τὰ ἀναγκαῖα designates the genitals.Syriangoddess. andgrantthosein the light to hate her. J.e.Syriangoddess.τὰνεῦρατοῦ| κλέψαντος τὸ δρ[α]ύκιν.Iamwritingdownthosewhoknow aboutit.τὰἀνανκε–|ααὐτοῦ.lords.ς αὐτὴ.|το–νσυνιδότονκὲ. J.“bindherintoTartarus. εἰς µεῖσος ἐλθεῖν καὶ λήθην λαβεῖν τῶν πόθων.ofthosewhoknowaboutit.|[ἐκδικ]ήσετεκὲ<ἀ>ρετὴν γενέσετε· | καταγράφο τὸν ἄραντα.lethimhateher. thosewhotookpartinit.areferencetoanalogicalmagic(lines15f.whethermanorwoman. and a series of commands aimed at making the husband.[µέ]ροςλα|[β]όντον.SEGLIII1075]:J.cometohaveforgetfulness ofher.DefixTab198. forget his wife (lines 18f.666-679 [BE2004.whostolethebracelet.again.τὸνἐνκέφαλον.. those who know about it.theanus).Iam writing down the shameful parts (i. Mnemosyne 56 (2003). AD).youwholiveinSykon.theloveforher.thosewhotookpartinit. JORDAN. τοὺς συνιδόντας.: διάκ.“asthelightanouncestogodsthethings in darkness under order of .79.28-30).|τὴνψυχὴναὐτο[ῦ].: µεισε[ίτω] αὐτήν.:κατέχετεὑµεῖς [--τα]ῖς λοιπαῖς τειµωρίαις..invokingthegodsofhis/hervillage(thegodsof Sykon).thosewhotookpartinit. punish and show your miraculous power and show your anger (or show your frenzy?) against the person who took.whotookpartinit. το– µέρος λαβόντον· καταγρά|φο τοῦ ἄραντος τὰ οἰδε–α. τὸν κλέ|ψαντα τὸ δραύκιν· καταγράφο τοὺς | συνιδότες.IG XIV872. τοὺς µέ|ρος λαβόντες.lines 37f.mistress. p. το–ν συνι|δότον.lords..anadjurationofspiritsinthenameofa deity(line6:ἐξορκίζωὑµᾶςτὸἅγιονὄνοµ[α]).hissoul.thehandsofthosewhotookandstolethebracelet.whetermanorwoman.butinordertoavenge thevictim].J. ἀπὸ κεφαλῆς µέ|χιρι ἄκραν ὀνύχον τ<ο–>ν δακτ[ύλον] | αὐτο–ν τo–ν ἀράντον τὸ δραύκ[ιν].ἤδεγυνὴἤδ[ε]ἀν|[ή]ρ. We translate:A:“God.CHANIOTIS.e.hisbrain. into fear. the genitals) of the one who took it. τοὺς πόδος.ο.κυρ]ίαθε<ὰ>Συρίαἡκατοι[κοῦ<σα>]Συκo–να.thosewholiveinSykon.

herownhusband”.J.Defix. 66]: J. “Magia nilotica sulle rive del Tevere”.supra no126.sincetheauthor justifieshisaction(lines12f. In this context. p. With thistextashisstartingpoint.Thetexthasanaffinitywith‘prayersforjustice’.SEGXXX326:οὐκἑκών. σπερταῦ|ταἀνατί[α]. those speaking on behalf of Protos.Sotoofortheseller)”.tentativelyreadsthetextasfollows: Col.lines6-9:καὶ ἔργατὰπρὸςἡµᾶ[ςἐπ]|ιβ[ο]λεύει?καὶτὴνδίκην[βλά|βης?]τὴν [Ἀ]θηνοδώρο[τὴνπρὸ|ς] ἡµᾶς δικάζεται.aphylacteryin Sicily(EBGR 1994/95.Οὕτωςκαὶτῷπωλοῦντι.E.126)andatHadrumetum. and that either R.seesupranos55).60.[AC] 131)D. recognizes in a defixio allegedly from Rome (IG XIV 1047.recentlyrepublishedbyK.heapplies the magical strategy of diabole.ἀλλὰἀνανκαζόµενοςδιὰτοὺςκλέπτας).). II lines 6-9: [καὶ ἔρ]γα τὰ πρὸς ἡ|µᾶς ἐ.καταδέωκαὶαὐτοὺςκαὶτὴν τέχνην.’stranslationofthetwo columns: I.Πρῶτον|τὸςἀγορᾶταςΠρῶτον|καὶ ἄλλοι/καδδέ<ω>καὶαὐτὸς|καὶτὴτήχνη[ν] (incorrectGreek:Πρῶτον.adiagramma knownfromPMG VII 217 finds close parallels in defixiones in the sanctuary of Poseidon at the Isthmus (EBGR 1993/94.:ὅτι πρώτηἠθέτησε[ΒετρούβιονΦ]ήλικατὸνἑαυτῆςἄνδρα.188)andtodaykeptintheBritishMuseumamagicalformulawhich is also known from a magical papyrus (PMG LVIII) and presents a new edition.JORDAN. The defigenscommandsinthenameofOsirisanaoros tohauntacertainNikomedes. Wünsch or the ancientscribecopiedthetextasifallinonecolumn..:ταῦταγὰργείνεταιδιὰΟὐαλερίανΚοδράτιλλαν. “I bind down Athenodoros before Hermes Eriounios and before Persephone andbeforeLetheandhismindandtongueandsoulanddeedsthatheiscontrivingagainst us and Athenodoros’ suit for damages that he is pleading against us”.άβ..[η]ς. (in correct Greek: σπερταῦταἀναντία.WealsopresentJ. JORDAN.sotoomayallthingsbecontrary for those who fix the penalty for [or evaluate] the things of the seller that are in Protos’ hands. suggests instead that the tablet or its writer’s model was originally inscribed in two columns. Mediterraneo antico 7.lines39f. J. 198]: J.g.becauseshefirstbrokefaithwithVitruviusFelix. some of them have other non-Attic elements as well.199no32)presentsitselfasaphylacteryusedbyMoses.J. Col.Inanappendix. II.. AUDOLLENT. το καὶ {α} το– πωλο–τι.“forthesethingscameaboutthrough ValeriaQuadratilla.ii. briefly discussesanotherAtticdefixio(DTWü110).οὕτωςκαὶἐναντίαεἴηἅπαντατοῖςτιµῶσιτὰτοῦπωλητοῦπαρὰ Πρώτῳ. EpigraphicBulletinforGreekReligion 283 remainingpunishments”).Tab. accusing Nikomedes of having burnt the papyrus bed of Osirisandeatensacredfish.J.who assumedthatthescribeintentionallyconfusedthesequenceofthelinesinobservanceofthe similia similibus formula (see EBGR 1998.[AC] 130) D.I.i.Tsantsanoglou.Col. presents a new reading of the first two columns of a defixio from the Athenian Kerameikos published by F. J.“TowardstheTextofaCurseTabletfromtheAthenianKerameikos”.291-312 [BE 2005. 270).ὅτωςκαὶ|ἀνατίαἔηἅπατα| τοῖς {τοῖς} τιµάτε[σ]ι τὰ το– πω|λετο– παρὰ Πρώτοι.collectsevidenceforthecirculationofinstructions(magical spellsanddiagrammata)containedinmagicalhandbooks.693-710 [BE 2006.anunpublisheddefixioinKorinthwhichrefers totheembalmingofacorpse(τάριχος)musthavecopiedanEgyptianrecipe.givesalistofotherAttic curse tablets of the 4th cent.τοὺςἀγορῶνταςΠρῶτον.[JM] ← ←      . and should consequently be regarded as of unknown provenance. COSTABILE (EBGR 1998. that use forms of καταδέω other than the expected Attic καταδῶ.ThedefixiooncebelongedtothecollectionofFrancisDouce (early 19th cent. cf.[πιβολ]εύει? καὶ τὴν δίκην βλ.καὶε ἄλλοι.τὴνἡµῖνἐ|π[ι]φέρε[ι] Σµινδυρίδ[ης].Col.Werecordthemostsignificantdifferences..“justasthesearecontrary. p.R. “I bind down Smindyrides before Hermes Eriounios and before Persephone and before Lethe and his mind and tongue and his soul and deeds that he is contriving against us and the suit for damagesthatSmindyridesisbringinguponus”. and if [there are] others I bind them downtooand[their]craft”). “Protos.2 (2004).in Attikai Epigraphai.

 The epithet Ithydikos [‘the righteous one’] is attested for Zeus in Olympia (I. p.I.1288. AD: [∆ιός or Γῆς κ]αὶ ∆ήµη|[τρος] Καρποφό|ρων καὶ ρῶν | Πολυκάρπων καὶ Τελεσφόρων (instead of [θεῶν] Καρποφό|ρων καὶ θεῶν | Πολυκάρπων). LSCG Suppl. Horos 14-16 (20002003).3rdcent. p.addendumlexicis.1166.Or.ZPE 147(2004).VII349. “∆ύο ἐπιγραφὲς ἀπὸ τὴ Μυτιλήνη”.47line14.Kos.6.themucus ofIsis.Whatwassoldatauctionwaspermissiontoinscribethe basesof suchstatues. Inscriptions d’époque impériale du Létôon.andRocksatPMGIV360andSupplMag47.2. J. restores the name of Athena ([καὶ Ἀθή]ν. In line 5 of IG II2 3671 K.XXXI.374=SEG XVIII156.Theterm µίσθωσις(‘lease’)wasperhapsusedbecausethestatuebaseswereimmovable[asdedications tothegods]. 46and48-49.Hiscultas θεός in attested in Mytilene (IG XII.1. Mag.Sparta.describestheeffectofutteringapowerfulname:theearthopens.69-80:K.[JM] 137) E.I.17-13).[AC] 136) G.Smyrna 331)[inSEG LIII567terE.IGR III719.N.πάτρων. The text is written on a funerary monument (2nd/1st cent.Agrippa’scultisdirectlyorindirectlyatestedinSamos.PH 104. KALFOGLOU-KALOTERAKI.IG II24122/4123. A passage.ZPE 147 (2004). proposesanewrestorationoftherelevanttextinPMGIV360andSuppl.255-258[SEGLI1029]:K. K. Horos 14-16 (2000-2003). The expression ἀνδριάντες ἄσαµοι (lines 30-32) refers to statues (honorific statues.146: Aspellinamagicpapyrus(PMG LXI8)mentionsthesweatofAgathosDaimon.reflectthecloseconnectionbetweenAgrippaandAugustus.p. AD) most probably refers to a religious official. andSmyrna (IG XII.Délos 1593.Seas. demons tremble.93.1981.45.XXXV 612).Thewinningbidwassubjecttoapprovalbythepopularassembly. Mag.Tit.suggeststhatthetermκοσµήτωρrestoredinIGII2 3671 line 5 and fully preserved in EM 4795 (3rd cent.[JM] .129-140[SEGLI219/220]:K.SEGXXXIV486.Arctos 37(2003).notἀπόφθεγµα)ofHelios.presentsanimprovededitionofIGXIISuppl. p.[AC] 135) V. This is the first attestation of the cult of the Horai in Mytilene.p.299-303 [SEG LIII 567 ter/quater]: Ed.K. [AC] 133)D. pr.2.[AC] 134)M.Ilion 86.collectstheepigraphic evidence for the honorary titles given to Agrippa in the Greek East (σωτήρ.604.KAJAVA. IGRIV146. best preserved in variations in Suppl. but perhaps also statues of gods) which were ‘obscure’ in the sense that it was no longer known whom they represented (cf.thesededicationsshould bedatedtotheperiodofAgrippa’sjourneytotheEast. 66 c.AD). Paris.-K. The titles θεὸς σωτήρ.ης Ἰθυδίκου).“Ἀπόφλεγµα.Cal. Hellenika 53 (2003).JORDAN.691(Lesbos).andthephlegm(ἀπόφλεγµα.discussesoneof themeasurestakenbythe Lindiansin ordertoincreasethe fundsfortheperformanceof publicrituals:theofferingatauctionofstatuebasesontheacropolisandinthesanctuaryof Athena Lindia (I..425.MYLONOPOULOS 132)D. 170. rocks crack.) reused as an altar in the 1st cent.J.no23).BALLAND. In the light of these variants.V. Mag 47-49) ultimately derive from the same tradition as a magic spell in PMG IV 296-406.I.Fouilles des Xanthos. AD 22). 14. 168.“Rivers. KAPETANOPOULOS. κτίστης.p. “P. Herennius Dexippos (I) Hermeios”. usually attributedtoAugustusinThessaly(IG IX. 203).“InscriptionsatAuction”. provides parallels for the cult of Zeus KarpophorosandGeKarpophorosandthejointcultofDemeterandZeusorGe. εὐεργέτης.284 A.c.14”. of two dedications to M. rivers and seas are afraid.Olympia481. DIO CHRYS.1.JORDAN. “Μάρκῳ Ἀγρίππᾳ”.Lindos 419.CHANIOTIS.SverkosaddsanattestationinLagina(SEGXLVII1585/1586].74). IG V.atPMGLXI8”. Vipsanius Agrippa who is worshippedwiththeepithetsTheosSoter(Thessaly.7.145-146: Three curse tablets (Suppl. 90. KALLIONTZIS.A.

pr.: γυναιξίν οὐχ ὅ<υ>σια) [rather: they .Italsoforbadeanyonetoreceivethese itemsassuretyforaloan(lines2-8:µὴἐξέστωτῶιἱερεῖµηδὲτοῖςτιµάχοιςδανείσασθαιἐπὶ τοῖς ποτηρίοις µηδὲ τοῖς ἄλλοις σκεύεσι τοῖς ὑπάρχουσι ἐν τῶι ἱερῶι τοῦ Ἀπόλλωνος· µηδὲ δανείζεινµηθέναἐπὶτούτοιςπαρευρέσειµηδεµιᾶι). K. EpigraphicBulletinforGreekReligion 285 138)R.K.σωτῆρες(SEG LII1854and1856). 535. p.KEARSLEY. 108f.A. Symmachos andAristophanes.AVRAMinSEG LIII643]. p.225-200)isasacrificial calendarrelatedtotheannualsacrificestobeperformedbythepriestofApollon(lines5-7: ἅθύειὁἱερεὺςτοῦἈπόλλωνοςκαθ᾿ἕκαστονἐνιαυτόν).AmalesheepwassacrificedtoHestiaPhamia.attributesasanctuaryontheShilotopeak (nearBourgas.242. εὐχαριστήριον) and a statue of Apollo Kitharodos (p. 2000. KARAYOTOV (ed.andthecommentsofA.supra no58].inThe Hellenistic Polis of Kos.IGBulg I2378). PUGLIESE CARRATELLI. 140) G. The decree was proposed by two napoiai. 110).W. Pleket (ad SEG LII 1855) adduces Μήτηρ Εὐαγγελία (SEG XXXIII1072)asaparallel. Der Thrakische Reiter des Ostbalkanraumes im Spannungsfeld von Graecitas.000drachmaseach(lines10-12:ἀποτεισάτω ἕκαστος τῶν αἰτίων δραχµὰς πεντακισχιλίας ἱερὰς τοῦ Ἀπόλλωνος).amountingto5.andεὐαγγέλιοι(SEGLII1855) [for the latter epithet H.). The Dioskouroi are addressed with the epithets ἐπήκοοι(SEG LII1852).119-127:Ed. Another inscription (G.terriroryofAnchialos.Thedecreeforbadethepriestandthetimachoitoborrowmoneywiththe sacredvesselsofthesanctuaryofApollonassurety.Englishsummary)[SEGLIII643]:K. dedicated to Apollo Karsenos (p.p. “New epigraphical evidence on the cults of Ancient HalasarnainCos”. SEG LII 1851-1856]: Ed.attributestheidentificationoftheseAnatolian rider-gods with the Dioskouroi to the cultural influence that followed the integration of theseareasintheRomanEmpire.Thelistofsacrificesbeginswiththose tobeperformedonthe12thofHyakinthios. An exception was made for those members of the demos of Halasarna who had the right to participate in the sanctuaryinaccordancewithanearlierdecree(lines15-17:εἴκαµὴδανείζωνταιτοὶδαµόται οἷς µέτεστι τοῦ ἱεροῦ κατὰ ψήφισµα). p. Romanitas und lokalen Traditionen.K.401-416 [BE 2003.brieflypresentsaninscribeddedicatory relief with a representation of the Thracian Rider (p. itwaspermittedforthemeattobebroughttothetimacheion(lines8-10:ΜηνὸςὙακινθίου δυωδεκάται Ἱστίαι Φαµίαι οἶν ἔρσενα· τούτου ἀποφορὰ ἐς τιµαχεῖον). pr. ASAA 25/26 [1963/64].183-201 no xxvi) lists the demotai grantedtherighttoparticipateinthesanctuaryofApollonbecauseoftheirmembershipof the tribes Dymanes and Hylleis.) or ἐπιταγή (SEG)].KIYASHKINA. The dedications took placein fulfilmentofvows(SEGII1851-1855:εὐχήν)orinresponsetodivinecommand (SEG LII 1856: ἐπιταγὴ ἀνέθηκεν) [perhaps one should read ἐπιταγῇ rather than <κατ᾿> ἐπιταγή<ν> (K.Thrace)whichhasneverbeenproperlyexcavatedto thecultofApollonKarsenos(cf.“OneUninvestigatedArchaeologicalSiteontheTerritoryofBurgas”. 250 BC) regulates the pledging of sacred vessels [certainly of precious material.[AC] 139)P.Theviolatorsofthedecreehadtopayan exorbitantfinetothesanctuary.Langenweißbach.Theseconddocument(c. though this is not explicitly mentioned in the decree].2006.Thetextsareinscribedonaltarsandvotive reliefs decorated with the image of a woman flanked by two riders. Burgas. in I. OPPERMANN. suggests that the two napoiai mentioned in the new inscription belongedtothesetwotribes.“CulturalDiversityinRomanPisidia:TheCultoftheDioskouroi”. Women were not allowed to go to the seat of the timouchoi (lines 10f.in Actes – Antioche de Pisidie. of six dedications to the Dioskouroi dating to the early Imperial period (unknown provenance.106-116 (in Bulgarian.strategosofthisprovinceofthekingdomofRhoimetalkesIIwhoisalsothededicant of another dedication to Apollo Karsenos (IGBulg II 743). Studia in memoriam Ivani Gălăbov. The first document (c.) [dedicated by Apollonios.p.nowintheBurdurMuseum). “Il damos Coo di Isthmos”.oftwoHellenisticdecrees found in the sanctuary of Apollon in Halasarna on Kos. probablyPisidia. see M.cf.110. KOKKOROU-ALEWRAS.

ApollonandHestiaTimacheiaweretoreceiveone full-grown sacrificial victim each (lines 11f.: ∆ιοσκόροις οἶν ἔρσενα· ∆ιὶ Σωτῆρι οἶν ἔρσενα). p.: ∆ι[ὶ Σωτῆρι. where public documents were usually published (1.CHANIOTIS.e.a full-grownewetoAthenaPolias. Bonn.Onthe19thofHyakinthiosamaleandafemalevictimweretobeoffered to Apollon.Ἁλάσαρνα Ι. two other recipients seem to be Zeus Soter and Athena Soteira (lines 28f.thealternatingsacrifice(oneyear toZeus.MYLONOPOULOS werenotallowedtoattendthesacrifice].discussesthecultsof Halasarna(p. Artemis Pytheis a full-grown ewe (lines 26-28: Θευδαισίου ἑκκαιδεκάται Ἀπόλλωνι τέλεων καὶ τελέαν⋮ Λατοῖ ἱερε[ῖον.ι.not to all aforementioned sacrifices. CHANIOTIS. 1992. Πυθηΐδι οἶν τελείαν).: Καρνείου ἐνάται ἱσταµένου Ἀφροδίται αἶγα). Onthe16thofTheudaisiosApollonreceivedafull-grownmaleandafemalevictim.Cults. In the middle of the same month Artemis Agrotera received a sacrificial victim and Hekate Stratia a goat (lines 18-20: διχοµηνίαι Ἀρτάµιτι Ἀγροτέραι ἱερε<ῖ>ον⋮Ἑκάται Στρατίαι αἶγα τελείαν).). Under the heading “those (whose honours) shouldbeproclaimedduringthePythaia”(ο ςδεῖἀναγορεύεσθαιἐντοῖςΠυθαίοις)thetext . “Die Inschriften von Amnisos”.Athens.J.g. and it is connected with ἑκατέρωι τῶν θεῶν (“to each of these two gods alternately”). Amnisos. Zeus Polieus and Athena Polias are not chthonicdeities].thepriestofApollon andtheboardofthehieropoioiregularlymadededicationstoHekateStratia(8-11.fornos5-6 seesupra no140. Ἀθά]ναι Σωτείραι). [This section is misunderstood. Ἱστίαι Τιµαχείαι ἱερεῖον). festivals and rituals: The most important sanctuary was that of Apollon.cf. [But the οὐκ ἀποφοράprohibition(line24)referstothesacrificestoZeusPolieusandAthenaPolias. A sacrificewasofferedeveryyeartobothZeusandAthena. and of course. The phrase παρ᾿ ἐνιαυτὸν refers to the sacrifice.IntheHellenisticperiod. A fragmentary text (lex sacra?) seems to mention the distribution of a sacrificial animal.286 A.inno8thepriesthasjustfinishedhisterm). their meat was to be distributed to all demotai (lines 12-15: ἐνάται πρὸ ἰκάδος Ἀπόλλωνιτέλεωνκαὶτελέαν·ταῦταδιαιρεῖταιτοῖςδαµόταιςπᾶσιν).Onthe20th of Karneios Hekate Meliteina received a victim (line 25: ἰκάδι Ἑκάται Μελιτείναι ἱερεῖον). not to the apophora prohibition.KOKKOROU-ALEWRAS.Inadditiontothecommentariesofthetexts.themeat of these sacrificial animals cannot be carried away/is to be consumed at the site”).TheDioskouroiandZeus Soter received sheep on the same day (lines 15f.K. On the 9th of Karneios a goat was to be sacrificed to Aphrodite (lines 17f.2004[BE 2005. On the 16th of Karneios ZeusPolieusreceivedafull-grownsheepontheacropolisandAthenaPoliasaewe.Letoa sacrificial victim.: Ἀπόλλωνι ἱερεῖον τέλεων.HonourswereannouncedinKosduringtheDionysia(1-2)andthegreatAsklepieia (2). pr. and in Halasarna during the Pythaia (4).theothertoAthena)refersonlytotheobligationofApollon’spriest].87-95)andpresentsalistof69inscriptionsfromHalasarna.of21inscriptionsfoundsince1982inthesanctuaryofApolloninHalasarna.PH 81.thesacrificialmeatwastobeconsumedatthesiteofthesacrifice(lines20-24: ἑκκαιδεκάται ∆ιὶ Πολιεῖ ἐν Ἀγροπόλι οἶν τελέων· Ἀθάναι Πολιάδι οἶν τελείαν. A dedication was made to Apollon by the demos of Halasarna on behalf of a citizen.380]:Ed. SCHÄFER (ed. one should punctuate before τούτων(“onthe16thasacrifice ofa full-grownsheeptoZeusPolieusintheAkropolis. παρ᾿ ἐνιαυτὸν ἑκατέρωι τῶν θεῶν τούτων οὐκ ἀποφορά).-A.K..Itseemsthatthededicationwasmadein commemoration ofasacrifice(11:καλλιερήσ[αντες])[forannualdedicationsofmagistrates in commemoration of the performance of a sacrifice see A. Οἱ ἐ̟ιγραφές. in J. 5).alternatelyeveryotheryeartoeachofthesegods.every otheryear.294-296]. a bull (7: κρέα τοῦ βοό[ς]).Imperialperiod).infra W46.[AC] 141)G. an unusual feature is its designation as εἱλαστήριον Ἀπόλλωνι(cf. The napoiai used the money of the sanctuary’s treasury for the setting up of an inscription (1).. Ἀρτά]µ.[Theinscriptionsarealsoincludedininfra no141(5and6)].assumesthatthesacrificialmeatfromthesacrificetoHestiaTimacheiawasnot allowed to be brought to the timacheion because she was a chthonic deity.

). during the competition of the boys.2004:InhercorpusoftheinscriptionsintheMuseuminCatania.-H.andApollo(?. retained a certain corporate identity (seeEBGR2003.asa goddessofbirth.). Another dedication (Gonnoi 160) is of unknown provenance.οὐδεµίανὑποστελλόµενοςδαπάναν). Storia delle collezioni. discusses the epigraphic formulae used in epitaphs (e. K. interpretsApollonAisoniosasapatronofseamen(cf. p.Honoraryinscriptionspraisepersonsforthegenerousfulfilmentofreligiousduties (1:τάτεἱερὰἐξέθυσεντῶιθεῶικαλῶςκαὶἐνδόξως.g.“TheatreRituals”. .Aboundary stoneisinterpretedasreferringtothepropertyofasanctuaryofGe(W65:ὅροςγᾶςνέων. the priest of Herakles (1: ἀρχεύσας παρ᾿ Ἡρακλῇ).-H. In an appendix (“Die Inschriften aus der Grabung Rudolf Herzogs in Halasarna (1902)”.g.restoresalsoinSEG XXIX516-518 theepithetAisoniosandeditstwonewdedicationstothisgod.ApollonPanlimnios (SEG XXIX515). HALLOF and K.g. θεοῖς καταχθονίοις.).Priene108:“inthetheatre.2. collects the epigraphic evidence for the cult of Apollon at Gonnoi. i. p. HALLOF publish 20 inscriptions found by R.atthefirst (next) Dionysia. in Ergo – Thessalia. Religious offices:Thetextsattestthefollowing offices:thenapoiaiofthe sanctuary of Apollon (1). and only selected benefactors received the honour of an early announcement(e.CHANIOTIS.125-138).[AC] 142)A.themotherofCaiusandLuciusCaesar.. Documentary Studies.ApollonAisonios(IGIX. Le iscrizioni del Museo Civico di Catania.KONTOGIANNIS..SEG XXXVIII 143).[ItisnotclearwhyH.. p.. [This text is important because it shows that the former priests constituted a board (as in Lindos). edizione.and Embasios). 3rd cent.twopersonsreceivedthecrownonthe17th(of Dalios).Aswemayinferfromthe epigraphicevidence. No 7 alludes to the selection of a priest (of Apollon?) by lot (line 5: λαχὼν ἱερε[--]). cultura epigrafica. K. the text should be restored as Ἰουλίαν Σεβαστὰ[ν] Ἐλευθί[αν]].ForadedicationofthepriestofApollonandthe hieropoioitoHekateStratia(W46)seeinfra.Anotherdedication isaddressedtoHermes(W66.2007(forthcoming).excludethepossibilitythatanassociationofneoi owned land]. Statues of Vespasian and Titus were dedicated (καθιέρωσεν) under the responsibility [with money administered by] the napoai (διὰ ναποᾶν.inP.seeA.Oneofthenewdedications bears the remains of a painting (three or four oarsmen in a boat?). and the boards of six hieropoioi (8-11) and (heridatary?) gerephoroi (15. W47.AsIhavearguedinSEG XLVII 847.Oxford. 200-150 BC) lists persons who were to receive golden crowns by the board of formerpriests(οἱἱερατευκότεςστεφανοῦντι). The demos dedicated a statue of Iulia identified with Leto (W45: ὁ δᾶµος ὁ Ἁλασαρνιτᾶν | καθιέρωσεν Ἰουλίαν Σεβαστ[ὰν] | Λατοῖν καλλίτεκνον).SEGXXXV569).83-93).Aktios. 222-223]: K.theannouncementofhonourscouldbepostponedforyears(e. 2ndcent.).I.3rd/2ndcent.The Greek Theatre and Festivals.WILSON(ed.K.e. EpigraphicBulletinforGreekReligion 287 no 4 (c. the priest of Apollon (8). Herzog and containedinhisnotebooks. W69). KORHONEN.SEGXXXV570/571).SEGXXXV912:∆ιονυσίοιςτοῖςπρώτοις)oranannouncementduringoneofthe eventsforwhichoneexpectedalargeaudience(e.onemayaddSEG XLVII847fromApollonia. attributes a dedication to Apollon Pythios (Gonnoi 158) to the neighboring city of Olympias (Gonnokondylos)..[AC] 143) K. For this reason K.Helsinki. L. 1stcent. This evidence includes dedications to Apollon Agreus (Gonnoi159).. AD)..“ἈπόλλωνιΑἰσωνίωι(ἀναθηµατικὲςἐπιγραφὲςἀπὸτοὺςΓόννους)”.125-143 [BE 2004.theepithetsPanlimnios. [To the examples providedbyH. A dedication was made for the Fortuna of the emperors by the association of wine-pressers (W52: ὑπὲρ τῆς τῶν αὐτοκρατόρωντύχηςοἱληνεῖταιἐποίησαν). FormerspriestsmadededicationstoApollon(W64andW67.1098. when the demos performs the customarylibations”).fortextsthatidentifyIulia.Thecharacterofthelistisalsoofinterest. another seven on the next day.40).itseemsthenthatthis list aimed at securing for these important benefactors an announcement during the most important festival].g.

)[cf.3rdcent.[JM] 146)E.1177-1178 [SEGLII307]:Theauthorsreport thediscoveryofterracotta figurines (representing inter alia Pan).Epigr.Onthecontrary. σφραγίδιον. 95]: K. 4th cent.162B8-9.Délos442B 192-193.288 A.).“Rhoxane’sDedicationstoAthenaPolias”.199B42.ArchaicandClassicalperiods).236. Harris dated this dedication to 319/8 BC. σηµεῖον) and small votives reliefs not associated with jewelry (ἀπότυπον.[JM] 147)E.AD)[cf.Mnemosyne57(2004).ZPE146(2004).443B117.nearKryoneri(westofSikyon.Délos333Ba5. an honoraryepigramforanagonothetes(24.161B11-12.8AB. σηµεῖον) with incised images (ἐπίσηµον.2. The term ζώιδιον primarily.p. 235. The inscriptions from Katane include dedications to Demeter and Kore (1. p.AD).ἀνδριάντια (I.7580 [BE 2005. AD 52 B3 (1997)[2003]. 8AB)describingalargecornelian cameo as her starting point. a gold rhyton set in precious stones (A 52: ῥυτὸν χρυσο[ῦν λιθοκόλλητον).3rd cent.327-316BC).seeEBGR1998. 93]: Gemstones listed in temple inventories are mostly associated with jewelry and sealstones. and other dedications found in a cult caveatLechova.KOSMETATOU. 3rd cent.PRÊTRE.andafuneraryepigramthatgives the dates of birth and death of a child with reference to planets (ἡµέρᾳ Κρόνου. While D. KOSMETATOU. It is not clear if the royal portraits on priestly crowns mentioned in a letter of Antiochos III (RC 36 lines 13f. relief plaques. Alexander the Great’s wife.insomecasesinitsdiminutiveform.ZPE 142 (2003).) were cameo portraits or forehead-pieces (προµετωπίδια) adorned with metal medallions.andEarlyPtolemaicCameos”.suggestsawiderrangeofdates(c.[AC] 148) E.4thcent.J. 208]: Rhoxane. p.animalstatuettesarereferredtobytheexplicitname oftheanimal. KORMAZOPOULOU – I. AD or later) [cf.TheMuseumofCataniahasinitscollectionalso a phylactery for the protection of a vineyard (Centuripe?.supra no26].1444Aa13. “On Large Gemstones”.Délos396B81.444B35-36.inventories .someexamplesofpiecesofonyxlistedinthe4thcent. infran°148].’srestoration. AD: [Φ]οῖβον ἀκερσεκόµην [ἑ]κατηβόλον Ἀπόλλωνα [ἱ]δρυσάµην σηκ[ῷ τ᾿ ἐπὶ] κόσµον κ[αλὸν ἔθηκα].Threevases havegraffitithatdesignatethemasdedicationstotheNymph. ἡµέρᾳ Ἡλίου.: [πε]|ρι[τρα]χήλια [χρυσᾶ λιθοκόλλητα ΙΙ). ZPE 146 (2004). 5th cent. supra no6andinfra no184]andadedicationtoTheoiPantesSoteres(Messene. ZYGOURI.K.firsthalfofthe2nd cent.supra no61].35-42:WithanepigramofPoseidippos(epigr.481484 [BE 2005. 213).KOSMETATOU. Forexample. describes human statuettes.“ΖώιδιαintheDelianinventorylists”.ἔκτυπον).: [οἰνοχό|ην? χρυσ]ῆν).).“Poseidippos. but perhaps not exclusively. and two (?) gold necklaces also set in precious stones (A 54f.thesilverfigurinesofApollonandArtemisdedicatedbyKleinoaredescribed intheinventoriesasζώιδια(IGXI.firsthalfof2ndcent.andἀνδριαντίδια (I.MYLONOPOULOS Most of the texts are in Latin (no new texts). rejects the interpretation of the term ζώιδιον in the inventories of Delosas‘afigurineinthelikenessofananimal’(suggestedbyC.CHANIOTIS. appears among the dedicants of giftstoAthenaPoliasinAthensinoneofthelaterinventoriesofthetreasurersofAthena andtheOtherGods(IGII21492.). K.461Bb25. “Σπήλαιο Λέχοβας Κρυονερίου”.174. The temple inventories of Athens and Delos mention intaglios (σφραγίς. Thereare.p.Itcannotbeexcludedthatτύποςreferstocameos[cf.1449c15.Imperial period). connecting it with a hypothetical visit of Rhoxane to Athens.thetext(A4557)recordsthreeobjectsrepresentingmostprobablyaone-offdedication:agoldoinochoe (A 45f.[AC] 145)E.[AC] 144) L. K. and Apollon (8.KOSMETATOU. Thus.nevertheless. re-examines the question of whether large cameos were already produced in the early Hellenistic period.AccordingtoK. argues convincingly that the dedication could also have been made by proxy while Alexander was still alive.81-84 [BE 2005.p.305/4BC).I.

g.64forsomecriticism].ofthreeleadtabletsinthe J.termssuch as βατιάκη or βατιάκιον (e.261lines 12-17 and 27f.KOSMETATOU.KOVAČEVA.. cf.supra no147].Oneofthem(III).2nd/3rdcent.Itconsistsoftheformulaκαταγράφω+nameαὐτὸνκαὶτὰνἀτέλειαν(‘unsuccessfulness’?)written28timesagainstvariousvictims.Délos 298 A 99) and κόνδυ (e.pr.Forexample.53-58[BE 2004.K. While there is no secure archaeological evidence for the production of cameos before the late Hellenisticperiod[cf. KOTANSKY – J.IG XI.andSamos(5th-3rdcent.[JM] 149)E.).PAPALEXANDROU.6.g.sincetheyappeartoolargetobe usedforjewelry(IGII21388B62-63.Délos 313 ab 81) in their descriptionmayalsoindicatetheirPersianorOrientalorigin.1407line30.Delos.ThereliefwasdedicatedbyAureliusMaximusto theGeniusHerculi(ΓενίῳἩρκούλει).33silver-platedfeetfordining couches (e.1424aIII294.[AC] 151) R. Mediterraneo Antico7.betweenHerakles’legsa bullandaboar(Oescus. 145 line 24. I.516]:Ed. 1537]: Ed.1460lines23f. 161-169) K.).. ZPE 143(2003)..IGI3343line8).exploresthepossiblecriteriafordefiningthe eastern provenance of offerings listed in the inventories from Athens (Acropolis and Asklepieion).1415line20. MH61(2004).p.thereliefrepresentsHeraklesandDiomedes(?). IG I3 343 lines 15s) and a silver-footed stool (IG II2 1394 lines 11-14) also seem to be of Persian or more generaly Oriental origin.Izvestija na Muzeite v Severozapadna Bulgarija 26(1998). by the Hellenistic period κολοσσοί were associatedwithlargesize(cf. 62and68ed. foreign dedications not related to war booty are never describedasbarbarianintherelevantinventories. presents a catalogue of references to the dedication of Persian objects in the inventorylistsoftheaforementionedsanctuaries. SEG IX 3 lines 44-52.thesizeofwhichcouldbedeterminedfromthecontext(e. usuallyimagesofhumans.. “Unpublished Lead Tablets in the Getty Museum”.PaulGettyMuseum.1400line57.1455 III8.Poseidippos.Sève.Austin-Bastianini)[cf.).1425AII209.p.Inaveryusefulappendix(p.cautiouslysuggeststhattheseobjectsintheAthenian inventoriesmaybeearlycameos.2.. N.“SizeMatters:PoseidipposandtheColossi”.containsadefixio(early 5thcent.64]:Thetermκολοσσόςoriginally referredtostatues. p. SHARANKOV. BE 2004. The use of the more general adjectiveβαρβαρικόςinthedescriptionofdedicationsmaybeanindicationoftheirassociation with war spoils.1455III205.KOSMETATOU–N.g.Didyma.infact.Persianobjectsareapparentlyalreadylistedintheearliestinventoriesfromthe secondhalfofthe5thcent.g.K.1428II136.139-170[BE 2005.1401d45. I.M. non vidimus.Theἀκινάκαι(straightshortswords)weremostprobablypartof thewarbootyfromthePersianWars(e. of a marble base and dedicatoryrelief. pr.p. CURBERA.).[JM] 150)E.Withregardtovesselsmadeofpreciousmetals.681-691[BE 2006.epigr.).probablyfromSelinous. AE 2003. 1421IV101. Non war-related dedications can be identified as Persian either through theirexplicitcharacterisationasµηδικός(IGII21424aIII337)orthroughthenameofthe dedicator(IGII21412line11). Interestingly. EpigraphicBulletinforGreekReligion 289 oftheAthenianAcropolisthatseemtobeanexception.94]:K..“‘Persian’ObjectsinClassicalandEarlyHellenisticInventoryLists”.2(2004).severalchitonsdedicatedto HeraofSamosareexplicitlydesignatedasLydianandnotasβαρβαρικοί(IGXII.63-64n°8[SEG LIII 729.[AC] 152)T.[AC] .1443III205.Shesuggeststhattheremusthave been an inventory listing Kroisos’ dedications in Delphi from which Herodotos drew his information.g.suggeststhattheinventoriesrefertoreliefsofsomekind. inonecasetheformulationresemblesthedescriptionofreliefsintheDelianinventories(IG II2 1388 B 62f. 1401 d 45: ὄνυξ µέγας τραγελάφο πριαπίζοντος σταθµὸν ∆∆∆⊦⊦). IX 72).

i.WiscI9. AD). 1-3).C16-17:ἀπὲκµελέων[---]πόλονἤγαγοναὖτις.GV1760)[cf.1949.praestabilis-πάροχος(I38).tribuens-περιποιῶν(I37).81-86 [SEG LIII 1963]: K.AD.Delphinios)intheIlissosarea[seealsoEBGR 2000.63-66):ἀνέβηὁἱερώτατ.“ὉἱερώτατοςΝεῖλοςaufeinerNilstandsmarkierungauschristlicher Zeit”.1stcent.cf.43-62:AmanuscriptinViennacontainsaLatin-Greekglossarycopied byKonradCeltisin1495inthemonasteryofSponheim.21].2ndcent.MYLONOPOULOS 153) J.): [Ὁδεῖνατοῦδεῖνος]|[demotikonτ]ὴνλαµπάδα|[τῶνἐφήβω]νἐκτῶνπαρε[υ|τάκτων]ν. in Θωράκιον.ήξιδος τοῦ Ἀπελλι/[κ]ῶντος ἐξ Οἴου [“NN son of NNfromthedemeNNdedicated(thetorch)toApollonafterhisvictoryinthetorch-race of the ephebes belonging to the age class of the pareutaktoi.153no2]. JJP 34 (2004).KREUZSALER.KRITZAS.JJP33[2003].205-218 [BE 2004.thescribeprobablysimplycopiedearlier texts.FeroniaΠολυστέφανος(II34). a list of epithets of Zeus in Miletos(SEGXLV1612.p.“Ἀναθηµατικὸβάθρολαµπάδος”.[AC] .ο.Duringthe2ndcent. 509]: Ed. “Lateinisch-griechisches Glossar: Celtis’ Abschrift aus einem Papyruskodex”. all three written on the same stele. 2004. the latest reference to the most holy Nile was an inscription from Philae (I. The new inscription is the only attestation of the wordἱερώτατοςinconnectionwiththeNileaftertheendofthe3rdcent. suspects that it could have stood either in the Lykeion.) and to sacrifices in honour of the most holy Nile (P.Laverna-Πραξιδίκη(II28). p. on the 20th of the month Thoth”).Itshouldnot beinterpretedasevidenceforpagancultactivity. K.CHANIOTIS.H.B. p. Θεῶν ὀνόµατα) are of religious interest [cf. Τόµος στὴ µνήµη τοῦ Παύλου Λαζαρίδη. and K.|Νῖλοςἐπὶτῆς πέµπτης ἰνδ(ικτιῶνος) | ὑπὸ ποδίου τοῦ σταυροῦ | τοῦ µηνὸς Θὼθ κ΄ (“the most holy Nile rose during the fifth indiction up to the foot of the cross.Thefestivalduringwhichtheunknownpareutaktos won the torch-race is not named.orin oneofthesanctuariesofApollon(Pythios. γυµ]ν. KRITZAS.ασιαρχοῦντος Ἀ|[πο]λ.sonofApellikonfromOios”].B. The base was not found in situ (conjunction of Amalias and Vassilissis Sophias Avenues).Oxy IX 1211..noctiluca-νυκτινόµη(II18). Athens. DIJKSTRA.inParamone. late 3rd cent.cf.partofwhichhasprobablybeenlocatedduringexcavationsonRigillisstreet.[JM] 155)C. p. mid-4th and late 4th/early 5th cent. of three fragmentary funerary epigrams. c. II. 4s. Despite the very fragmentary state of preservation. publishes the first five tituli. two of which (I.ThemostinterestingfeatureofthetextisthecharacterisationoftheNileas“most holy”(ἱερώτατος).p.ς. K.e. AD). 1793. 550-600.forthepossiblepaganbackgroundofsuchepigramssee EBGR2002.exultatio-γαυρίασις(II79). during the gymnasiarchy of Apolexis.Philai 187.cf.290 A.LiberpaterΛηναῖοςΕἰραφιώτης(I54).possiblyreferringtothejourney ofthesoultotheblessed(A5:[--]νὅµιλοι.J. presents an improved reading of an inscriptiononalateantiquequaywallthatrecordstheinundationoftheNile(Elephantine. AD.πόλονἄστρων.WepresentasmallselectionoftheLatin-Greek translations of divine names and designations: rector-ὀρθώσιος (I 27).inAttikai Epigraphai. “Late Antique Inscriptions from the First Cataract Area DiscoveredandRediscovered”. shows that all three epigramsreflecttheideaofthedualismofsoulandbody.SGOI 02/09/12:ναίεις.GV 999.B9:ὁσίοισιν.areferencetotheseparation ofthesoulfromthebodyanditsjourneytothestars. infestus-ἐνστάτης (I 34).[JM] 156) C. Θεῶν ὀνόµατα καὶ προσηγορίαι.AD)].supra no61. pr..probablyfromapapyruscodexof the 6th cent.. Until the discovery of this text.F. but probably for three different individuals (Athens. KRÄMER.ofamarblebasethatsupportedabronzevotivetorch(Athens.pr. “Ἐπιτύµβια ἐπιγραφὴ ἀπὸ τὸ ναὸ τῶν Ἁγίων Πάντων Ἀµπελοκήπων Ἀθηνῶν”.[AC] 154)C.79]:Ed.Ianus-Πύλαιος(I35).ικήσας Ἀπόλλω|[νι.GV1887and1982.ADpapyrirefertopriestsoftheNile(P.271-289[BE 2005. J.

 SEG LI 73]: L.SEGLII1378-1382]: 152naiskos-stelae. Since the earlier inscription became invisible in the new arrangement. 307/6 BC) seems to record the agonothesia of Xenokles.346/5BC) with the genos of the Salaminioi.LAMBERT.theagonotheteshasalwaysbeenidentifiedasXenokles.[AC] 159)G.recentlyrepublishedbyM. a foreigner. expressing the double identity of the genos. republishes an epitaph from Ankyra (CIG 4078. [AC] 158) J.butalsoatthesame timeoftheaweshowntowardstheirearlieroccupants.120) thatonthereliefthepersonificationofSalamis(identifiedbyalabel)wasaccompaniedby Aias. Archeologia (Warszawa) 45 (1994).sonofXeinisofSphettos.alsostudiesanaltarfromtheAthenianAgora.LAMBERT.Horos14-16(2000-2003).139]. Quellen zur Geschichte der Stadt Ankara im Altertum. “L’ostothèque et le taphos dans une épitaphe d’Ancyre”.. restores the name of Androkles. Archeologia (Warszawa) 46 (1995).D. p. 142. Ankara. L.whilethethiasotaimusthavebeenguestsorcousers[seealsoEBGR1999.L. According to L.Anurn(ὀστοθήκη)wasfirstusedfor theburialoftheBithynianQuintus. p.p.257-312[BE 2003.97-98 [SEG LIII 1445]: K.Quintus] σὺνὀσ|τοθήκῃ| καὶ ἐνσορί|οις | τὸ µνηµεῖ|ον). KUBÍNSKA. E.Attic Document Reliefs.Quintusisanonymouslyreferredtointhetextas‘theoneinside’.LAWTON.|καὶτῷἐνόν|τι [sc. 1967. and an aedicula in which the urn was placed (τάφος).p.havebeenfound.[JM] .). The shrine of Herakles belonged apparentlytothegenosofthePraxiergidai.infra nos166and176].389f.p.Oxford. no 324.Later.L. and suggests a new reading of lines 4-6: ἱερὸν Ἡρακλ[έους Πρα]|ξιεργιδῶνκα[ὶθιασωτ]|ῶντῶνδεοἷςµ[έτεστι](“hieronofHeraklesofthePraxiergidai and of the following thiasotai who share [in it]”). BOSCH. inscribed twice for two separate burials. who supplied the priest for this shrine. p. A few stelae are inscribed with dedications to Mes Askaenos (69+70+71.[JM] 161)S. Imperial period) discussing the terms used to describe the funerary architecture(τὸνβωµὸν|[κὲ]τὴνἐπ᾿αὐτῷὀστοθή|[κ]ηνσὺντῷτάφῳ):theβωµόςwasabase that supported the urn (ὀστοθήκη)..[AC] 160)S.134no120.L. “Sépulture d’un Bithynien mort à Smyrne”.1995.usuallydecoratedwiththegod’s symbol (a crescent) and wreaths. associates a fragmentary documentary relief found near the Eurysakeion(C..“TwodocumentsofAtticGene”.77-82[BE 2004.Smyrna 443.p.inActes – Antioche de Pisidie. because of its decorative value and placingitinthismonument(κατεσκεύα|σε. 135) or Askaenos (72-74) in fulfilment of a vow (69+70+71.Berlin.Horos14-16(2000-2003).MEYER(Die griechischen Urkundenreliefs. 307/6 BC). Another agonistic inscription (IG II2 3077. 88). Xenokles’ brother.“TheFirstAthenianAgonothetai”.Jameson (EBGR 2000.99-105: Theepistyleofasubstantial gatewayneartheentrancetothetheatreofDionysosrecords victoriesintragedyandcomedyandatteststheearliestknownAthenianagonothetes(IGII2 3073.Metrodorosbuiltamonumentwithnichesforhis family. convincingly dismissestheassumptionofM. KUBÍNSKA.cutontherockalongthesacredroadthatleadstothetempleofMenon Mt. 135: εὐχήν)orasexpressionofdevotion(135:τεκµορεύσας)[cf.LABARRE–M. appropriating the urn of Quintus. Based on the fully preserved demotic and the securely restorable patronymic. K.95-97 [SEG LIII 1335]: Reconstructing the history of a funerary monument in Smyrna (I.GemenDag(AntiocheiainPisidia).p.D. Salamis was represented together with Athena. the two distinguishedbrothersservedasagonothetaieitherinclosesuccessionormoreprobablyin thesameyear. 2nd/3rd cent. EpigraphicBulletinforGreekReligion 291 157) J.TAHLIALAN.“LadévotionaudieuMen:lesreliefsrupestresdela VoieSacrée”.1989. gives a veryinstructiveexampleoftheappropriationoffunerarymonuments.526.

 Thejointsacrificewasofferedduringthecontestonbehalfoftheethnos(i. Kyrene.“GreekInscriptionsintheUniversityMuseum.MYLONOPOULOS 162) S. and presentstheed. p. 4th cent.?)andafragmentofanAtheniandecree(3.184-189 [SEGLII966-968]:Ed.J.Oxford.D. suggests that the proposer and/or secretary were the same as in the famous decree for EudemosfromPlataia(IGII2351).CHANIOTIS. p.[AC] 167) M.youhavenowsentadelegation forthefirsttime.Ptolemais’initiativeistobeseeninthecontextofrivalriesamongthecitiesof Kyrenaika.Mississippi”. based on autopsy.2nd/3rdcent.1219.e.Therepublishedtexts include two fragments of inventories from Athens (2. Eleusis?. “Cultes étrangers et cultes locaux dans les Cyclades à l’époque impériale”. p. upon divine command (2: εὐχαριστήριον κατ᾿ ὄναρ). in Actes – Antioche de Pisidie. LARONDE. “Les inscriptions votives au dieu Men à Antioche: état des recherches”. 232]: Based almost exclusively on the epigraphic evidence. p. because such actions caused strife among poleis ([θαυµάζω]ὅτιµηδέποτεἐντῷἔµπροσθενχρόνῳδιαπέµψαν[τεςκαὶ]συνθύσαντεςεἰςτὸντῶ[ν Καπετωλ]ίων ἀγῶνα νῦν πρῶτον ἀπεστείλατε· οὐ γὰρ ἀγοεῖ[τε ὅτι] τὸ τὰ τοιαῦτα καινοτοµεῖν αἰτίαν παρέχει ταῖς πόλεσι φιλονεικίας· ἐγένετο τοίνυ[ν ἡ συν]θυσία ὑπὲρ τοῦ ἔθνους [ἀνὰ τὸν ἀ]γῶνα) [“Iamamazedthatalthoughyouhaveneversentadelegationandparticipatedin thejointsacrificeatthecontestoftheCapitoliainthepast..Mississippi.[JM] 164) A.late4thcent.collectsanddiscussesAthenianhonorarydecreesforAthenian holdersofpublicoffices.Inmanycaseshepresentsimprovededitions.. [It is also an interesting example of how festivalscouldbeanarenaforpoliticalrivalriesandthepromotionofpoliticalclaims]. ZPE 150 (2004).181-186: L. the emperor criticises Ptolemais for having recently sent a delegation to the Capitolia in Rome for the first time.[AC] 166) M.pr.. 4 = SEG XXXV 1731. L.D. republishes five inscriptions (2-6).allintheUniversityMuseumatOxford.187-193: L.. SEG LII 1370-1377]: L. ZPE 148 (2004). Epigraphica 64 (2002).ofasixthone(1)..204]:L. rooted in the history of the region.hieropoioi) andofficialsresponsiblefortheAmpihareion.Thetextsweremadeinfulfilmentofavow(37: εὐχήν).7). as a sign of loyalty (6: τεκµορεύσας).SEGXXXVI149.suchascouncillors.201-212 [BE 2003. the author demonstrates that despite the economic decline of the . LAMBERT. in Les cultes locaux.cf. ‘Athenian State Laws and Decrees 352/1-322/1’.TheepithetAskaenosisused intwocases(*5.292 A. “Iscrizioni inedite di Ostia”.c.holdersofreligiousoffices(priests. AD 153/4).3rd/4thcent. p.pr.LAMBERT.-T.thecitiesof Kyrenaika)”].1259)andanewtext(*5)[onthecultofMesin Antiocheiaseesupra no159andinfrano176].L. LAZZARINI et al. draws attention to a very interesting letter of Antoninus Pius addressed to Ptolemais-Barka (SEG XXXVIII 1566 lines 78-85.εὐψύχι(3.IGUR 922)co-existingwiththe formulaἐνθάδεκοιµῶνταιwhichisChristianorinfluencedbyChristianity.129-142 [BE 2004.foryouverywellknowthatsuchinnovationscausestrifeamongthecities.[AC] 165) M. in L’hellénisme d’époque romaine. “Les rivalités entre les cités de la Cyrénaïque à l’époque impériale”.orforthewell-beingoffamilymembers(3-4).AD)apparentlycommemoratinga victory(line15:νείκης)intheOlympicgames(line10:Ἤλιδος). 527. [AC] 163)S.presentsimprovededitionsofsixdedicationstoMesfromAntiocheiainPisidia(1-4.ofthreeGreekepitaphsinOstia(2nd-4thcent..330 BC) probably referring to the rebuilding of the theatre of Dionysos under Lykourgos. LE DINAHET.early3rdcent.-T.Theathleteseemstohave beenallowedtosetupastatue(?)madeofbronze(line6:χάλκεον).6= SEGXXXI1207.1256+1257.1222. Thenewtextisthefragmentofastele(1.Inadditionto thecommonformulaΘ(εοῖς)Κ(αταχθονίοις).85-120[BE 2005. p. LE DINAHET.)weencounterthe rarepaganformulaΘ(εοῖς)Μ(νήµασι)(2.).

170-175.180). a catalogue of 146 inscriptions concerning the cult of Hosios kai Dikaios (p.[JM] 170) B. 326) on Thera.inLes cultes locaux. Asklepios and Hygieia(IGXII.und Votivreliefs aus Phrygien. WÖRRLE. LOCHMAN. 1460-1462. Asklepios (IG XII. 2003 [SEG LIII 1448.255-275: Based on epigraphic.5.ZeusBronton. 738) on Andros. the names of Hosios. 1520-1523.263-274: Basedonthearchaeologicalandepigraphicevidence(mainlythebilingualinscriptionsfrom Lykia).1077.5.Aizanoi anditsarea:TwoaltarsdedicatedtoHosios kaiDikaios(p. p.theauthorarguesthatArtemiswasintroducedtoLykiawithouttakingtheplaceof. 1541.Zeus Ampeleites.5. Hekate. 513). 1545.no93isdecoratedwithafemalebustwithpolosanda malebustwithradiatecrown.no98isdecoratedwithabustofMesandabustof HosioskaiDikaiosonthefront.suchasthecultofTheaArchegetisRomainAttaleia(SEGII696).offuneraryaltarsfrom theterritoryofAizanoi. Dionysos (IG XII. evidently modelled on Apollon Archegetes of Side. or being assimilated with. 1085-1087) on Melos. Zeus Andreas. an older goddess.). the most significant new restoration is in SEG XLI 1207+1210([ἱερῶνκὲν]εωτέρων[συνβίωσ]ις. Older Greek divinities like Apollon and Athena in Side or Zeus and Hera in Aspendos witnessed the emergenceofnewones.nos93and98. 1536. 202. “Neue Inschriftenfunde aus Aizanoi III. LEHMLER – M.“DieuxanatoliensetdieuxgrecsenLycie”. L. 584) or held important priesthoods such as the priesthoodofArtemisPergaia(SEGXXXVIII1397).3.buttheimmigrantsalsoplayedanimportant roleinthetraditionalreligiouslifeofthePamphyliancities.7. Zeus Asklepiades (founded by Andreas and Asklepiades respectively). Hera Dromaia (IG XII.3. Inscriptions attest the cult of Eileithyia (IG XII. Aizanitica Minora”.491-492. 194.944)onTenos. and Hosios kai Dikaios (p.571-646[SEGLII1250-1278]:Ed. 522). LEVICK. including a few unpublished texts) and an appendix with a catalogue of funerary and votive reliefs which includes many inscriptions(alsoinedita.LE ROY. “‘How different from us’: Inscriptions of Pamphylian Cities under the Roman Empire”. gives new readings and restorations in a few cases.andSarapis(SEGXXVI967.Thenewcultswere closelyconnectedwiththeItalianimmigrants. Isis (IG XII. 1023). Eileithyia(IGXII. 1490-1501. and numismatic sources.Athena(IGXII.ZeusThallos. 1472-1474. Apollon Karneios (IG XII. AD.200f. and Apollon are written above the respective figures. and Sarapis and Isis on Amorgos(IGXII.p. SEG XLI 1205-1235). 516. Basel. He suggests that the importance given to ArtemisintheLetoonofXanthosplayedasignificantroleintheintroductionofhercultto Lykia.AsklepiosandHygieia (IG XII.506.487-488.968)on Paros.3. 199-207.ZeusSoter.3.5. . Studien zu kaiserzeitlichen Grab.pr.Chiron 32(2002). Dikaios.[JM] 168) C.1565]:ThisgeneralstudyoffuneraryanddedicatoryreliefsinPhrygiaincludesa studyoftheiconographyofZeusBennios. or of unique cults in a Pamphylian contextlikethecultoftheriverTiber(alsoinAttaleia:SEGXVII594).161-165. L.239-319). archaeological. 1451-1452. 199.p.andApollonwithdoubleaxeonhorsebackontheleftside.1548. L.p.1079).alsopresentsafewnewdedications(εὐχήν:nos475.429). 865). 1022.156-159.[JM] 171) T.3. surveys the many different processes of interchange between the Graeco-Anatolian and new Roman elements in Pamphylia.[AC] 169)C. 286-289. and Eileithyia (IG XII. Tembris Valley: Dedications: The most important group consists of the dedications from the sanctuary of Hosios kai Dikaios at Yaylababa (p. 516). cf. EpigraphicBulletinforGreekReligion 293 Cyclades between the 1st and the 4th cents. 81-93).Italiansservedasgymnasiarchoi and agonothetai (SEG XVII 575.508. EBGR 1991. religious life was still very vibrant.503-504.138AD.No5waserectedbyahieros forhismother(2nd/3rdcent.3.3. 578.insteadof[Φιλανγέλωνν]εωτέρων[συνβίωσ]ις). in L’hellénisme d’époque romaine. the relief was dedicated by a village εὐχῆς χάριν).

 despite the fact that Livia was already worshipped in Athens under Augustus and Tiberius. AD).suggestsanAugustandatefortheinscription.LOZANO.andZeusThallos(p.8cm)ofunknownprovenance in a private collection.notZeusAnpelosasreadinEBGR 1991.toHera(line9). representation of oxen and cows.13.ThedivinityiscalledHosiosDikaiosinmostcases (nosII475. L.adatewhichcanbeperfectlysupportedby theinscriptionitself:TheinscriptionreferstoacertainDemostratos. Funerary cult : Two funerary imprecationswiththe‘NorthPhrygiancurseformula’(260-263nosII95and118.515.AD.ὑπὲρτῶνἰδίωνπάντων:nos487-488.AD).and515).AD). The same personactedasasacredofficialatEleusisaround20/19BC(SEGXXX93).“Thea LiviainAthens:RedatingIGII23242”.55-65:Ed.Fromtheexistenceoftwoholesonemay inferthattheextremelythintablet(c.504.Accordingto thisnewinterpretationtheconsecrationofthetempleofNemesistoLiviatookplaceinthe reignofAugustusitself.302no III102.The textcertainlyreferstosacrifices(line3:θυσάτω)toZeus(line3).511. εὐχήν). the addressee is not stated or preserved in two dedications (nos II 486 and 507).Klio86 (2004).306noIII219). suggests that the object comes from North Syria or Eastern Anatoliaanddatesittothelate2ndor1stcent.ὑπὲρ τέκνῳ:no515.analtarwitharepresentationofHeraklesandoxendedicatedtoZeusHerakles by a man ὑπὲρ τῶν ὑπαρχόντων (p.sonofDionysiosfrom Pallene.2ndcent.nos508.274noII253.ofasmallbronzetablet(c.3rdcent. Zeus (p.CHANIOTIS.ὑπὲρτῶντέκνων:no503.Theinscriptionhasbeentraditionally dated to the Claudian era. as general of the hoplites and priest of Rome and Augustus Caesar.260noII92.511:ὑπὲρτῶντέκνωνκὲτῶνἐγγόνων. In addition to this. sc.AD).[ThetextiswritteninbadGreekbutclear:Παπίαςδὶςαὐρωοθανής·καὶ τις αὐτῷ κακῶς ἐποίησε πὸς θεὸν ἔχει.281noII387.Thischaracterizationhasalwaysbeenusedasanargumentpointingtoadateofconsecrationofthetemple afterAD41(thedateofLivia’sdeificationatRome).2ndcent.p.294 A.theepitaphofapriest(p.[AC] 171bis)F.MYLONOPOULOS 510.264no II147.AD).[JM] 172)S. another funerary imprecation has the formula ὀρφανὰ τέκνα λίπῃ.c.µὴἀδικήσεις(p.298no III67.1mm)wasoriginallyattachedtoanotherobject. AD 250).510. 491-492). 2nd cent.p.502-504. 298 no III 66.analtarwiththerepresentationofHosioskaiDikaiosonhorseback andHelioswithradiatecrowndedicatedtoHosioskaiDikaiosinfulfilmentofavow(285 noII469). Livia received the title Thea Sebaste in Athens (and in other cities of the Mediterranean) from the reign of Claudius onwards.AD). a metrical funeraryimprecationhastheformulaτοίουςτοὺςἰδίουςπαῖδαςφθιµένοισιδιδοῖτο(p.andtoan .Dokimeion and Kaystros Valley:A dedicatoryreliefwitharepresentationofApollonwasdedicatedtoZeusAlsenos(p.a ‘Hekatestele’(epitaphwiththerepresentationofHekateandtheverbκαθιέρωσεν.275nosII266and270.ὑπὲρτῶνπαιδίων:no506.502.2ndcent.butalsotheformHosioskaiDikaiosis attested (nos II 487-488. AD:ἀώροιςπεριπέσοιτοσυνφοραῖς).a stelewiththerepresentationofZeusandtwooxen.p. L.3rdcent.Anepitaph witharepresentationofraisedhandsgivesthetextofafuneraryimprecation(p. Παπίας δὶς ἀωροθανής· καὶ ὅστις αὐτῷ κακῶς ἐποίησεν πρὸς θεὸν ἔχει.2ndcent.afuneraryimprecationwiththeformula εἰςθεοὺςκατηραµένοςἤτω (p.late2ndcent. 290 no II 527.ZPE148(2004).“EinBronzetäfelchenausdemsyrisch-ostanatolischenGrenzgebiet”.J.508.dedicatedtoHekateinfulfilmentofa vow(p.no510: ὑπὲρτῆςἑαυτοῦσωτηρίαςκὲτῆςοἰκείας).LÜCKE.2 × 7.506. Other dedications are addressed to Zeus Anpeleites as a vow (p.298noIII 64.astelewitharepresentationofanuterus (?)wasdedicatedtoZeusPetarenosinfullfillmentofavow(p.ὑπὲρεἰδίαςσωτηρίαςεὐχήν). 279 no II 344. εὐχήν). 281 no II 384.203).285noII465).177180: The dedicatory inscription to Livia from Rhamnous (IG II2 3242) recording the consecrationofthetempleofNemesistoLiviareferstoherasTheaLivia. this is a prayer for justice].pr.twofuneraryimprecationswiththeformulaτὸνΘεόν σοι. οἶκον ἔρηµον (p.511.AD180).

[AC].Thenumberofsacrificialanimalsandotherofferingsis remarkable:100unknownwhiteanimals. | κριοὺς ἑκατόν.p.“TheRediscoveryofIGI3253-254”.MAKRES. side B is a deme decree concerningregulationsofthedemechoregia. 450-425 BC) is an inventory of the monetary property of Dionysos and Ikarios. 25.thetext cannot describe everyday sacrifices in a sanctuary.78]:IntheHellenisticworld(withtheexceptionofAthens).411]:TheappointmentofNikanorashighpriestofthe sanctuaries in the region beyond the Tauros in 209 BC was known from a letter of .readsµὲτο–ἀγάλµατος hαπ[τ--] and suggests that this is a kind of prohibition against touching the statue (of Dionysos?).’s drawing one reads ΠΡΟΘΥΡΙ.Lines3f. MALAY.reviewthreeAthenianinscriptionshowingthatthemoreelaborateformula cannothavebeenusedthere.-T.Theremainingthreelinesofthetext appeartobeproblematic(lines11-13:ἐπιτρόπου<ς>(?)α.ου<ς> (?) λευκοὺς ἑκατὸ[ν ---]|Κ͂ΡΙ [2-3]ου<ς> (?) λευκοὺς ἑκατό<ν>.thusexcludinganidentificationofthe priestwitha4thcent.ThesameamountwastobeofferedtokingDemetrios(lines 10-11:καὶβασιλ.TRACY.Α.407-413[BE 2006. “A Copy of the Letter of Antiochos III to Zeuxis (209 B. A Festschrift in Honour of Prof.AristokratesfromPhaleron(IGII22318).M. September 2004.MA –S. Hera was to receive 1. dargebracht von Kollegen. L. SEG LIII 726]: Ed. 2003. 174)J.TheΒαχχῖον(Βακχεῖον)Ἀσιανῶνwascontrasted totheassociationofthelocalpopulation(ILBulg438:bacchium vernaculorum). EpigraphicBulletinforGreekReligion 295 unknownkingDemetrios(line10).“NotesonAtticStatueBases”.Accordingtotheauthor.C.ῖ.Inline12M.2004. in H.They datetheinscriptiontothefirsthalfofthe2ndcent.inStudia protobulgarica et mediaevalia Europensia.butalsothedemeresidentswhohadnot performedthisliturgybefore. Hera.TOMASCHITZ(eds. and king Demetrios were to be the guarantorsoftheaforementionedsacrificesandofferings.Ad Fontes! Festschrift für Gerhard Dobesch zum fünfundsechzigsten Geburtstag am 15. p. 1563..[JM] 176) H.thisformulaobviouslyoriginatesinvotivepractices.theerectionofhonorific statuesisusuallyexpressedwithadedicatoryformulaconsistingofὁδῆµοςfollowedbythe nameofthehonorandintheaccusative.[δω? ---]|ρ.theverbἀνέθηκενand thenameofthedeity.convincinglyarguesthatthedecreeshouldnotbedatedafterthebeginning ofthePeloponnesianWar.and100ramsare tobesacrificedtoZeus.AD.Bycontrast.32)withtheprotochoroireferredtoinlines15and17. Vienna. suggests that Zeus. pr.)”.121-126[BE 2005.another100unknownanimals.LUNGAROVA.fromPhaleron.V.Theauthor rejectstheidentificationofthechoregoi (lines21. While side A (IG I3 253. Veselin Beshevliev.ρ.alreadydiscoveredin1888and thought lost for more than a century.).[JM] 173)P.prescribethattwochoregoiweretobe chosenfromamongnotonlythedememembers.123-140: ThebacksideofanopisthographicinscriptionfromIkarion. was rediscovered in 1999 in the storerooms of the Epigraphical Museum in Athens (IG I3 254)..ῖ(?)∆ηµητρί<ῳ>|δρ(αχµὰς)χιλίας).InthecaseofIGII23454theyshowthatitwasnotastatue basebutanhonorarysteleforthepriestAristokrates.ἱ.αιτὸν∆ίακαὶτὴνἭραν|καὶ βασιλέα ∆ηµήτρι<ον>). Schülern und Freunden. but presents the possible penalty for a crimedefinedinthemissingpartofthetext.K.ZPE150(2004).thereasonforthehonour.offeredtogetherwith100metretaiofwineand100medimnoiofflour (lines 3-9: θυσάτω ∆ιὶ Ἁδά.HEFTNER–K.000 drachmas (lines 9-10: τῇ͂ Ἥρᾳ εἰς ΠΡΟΘΥΡΙ∆ (?) <δ>(ραχµὰς) | χιλίας) [note that in L. Sofia. of an inscription that records the dedication of a column by a priest of the associationofworshippersofDionysosoriginatinginAsiaMinor(ἱερεὺςΒαχχίουἈσιανῶν) inNicopolisadIstrum(early3rdcent.in Athens the name of the honorand on the statue base seems to have been perfectly sufficient.[JM] 175)A.|τ.135-139 [non vidimus.p.M.inAttikai Epigraphai. οἴνου | µετρητὰς ἑκατόν. See AE 2003. on the foto a letterseemstoexistbeforeA]. | ἀλεύρων µεδίµνου<ς> ἑκα|τόν).sonofPhyskion.p.

 The reference to the Mother of the God in an obvious pagancontextisremarkable.419]:Ed.possiblytheofficialresponsiblefor the area around the Killanion plain. The text reads: ∆ιεὶ ἐγ ∆ιδύµων ∆ρυῶν· | Μηνοφίλα Ἀσκληπιάδου | κολασθεῖσα ὑπὸ τοῦ θε|οῦ εὔξατο πίνακα· | ἐχρο|νούλκησε καὶ οὐκ ἀπέ|δωκε· | συνευξαµένης | τῆς ἀδελφῆς Ἰουλίας ἐ|πεζήτησε ὁ θεὸς στήλ|λην ἣν ἀπέδωκε εὐχαρισ|τοῦσα τῷ θεῷ· | ἔτους σπζ΄.CHANIOTIS.296 A. SAYAR.179-180 [BE 2005.31]. For an unspecified reason Menophila was punished on her right leg..1306) [cf. Philodespotos.108and2003. Menophila and her sister went together to the sanctuary of Zeus from the twin oaks and prayed for healing(cf.4)aletterofAineastoDemetrios. [For the genitive following the name of the god and indicating the founderofthecultcf.apriestoraroyalofficialresponsiblefor therevenuesofthesanctuarywherethestelewaserected. Zeus. 67).ofadedicationknownsince1976butneverpublished(nearKollydain Lydia.probablythegovernorofPhrygia(lines20-24)askinghimto implementtheking’sorder.probablytogetherwithhersister. dedicated the statue of the Mother of the God in fulfilment of a vow he had made for his property or family (εὐξάµενος ὑπὲρ τῶν ἰδίων τὴν Μητέρα τοῦ Θεοῦ ἀν[έ]στησεν). MALAY – M. therefore. son of Polychronios. EA 37 (2004). MALAY.ofaconfessioninscriptioninaprivatecollection in Istanbul (AD 202/3). “Dedication of a Herm to Zeus Ariou”.2)a letterofZeuxistoPhilomelos.3)aletterofPhilomelostoasubordinateofficial(ahyparchos?). M. Menophila did not fulfil her vow.183-184[BE 2005.Thedossierconsistsofthefollowingdocuments(onthestone.i. According to M.EA 37(2004). [Menophila interpreted a disease as divine punishment (κολασθεῖσαὑπὸτοῦθεοῦεὔξατο)andwenttothesanctuaryofZeuspromisingtodedicatea pinaxforherrecovery.whichliststhesanctuarieswherethekings’slettershouldbeset up at the expense of the sanctuaries (ἀπὸ τῶν ἱερῶν προσόδων): the hitherto unattested sanctuaryofAphroditeatTimis[.Themostinterestingsectionof thetextisthefourthletter.MALAY. with details concerning the publication of the documentsinsanctuariesoftheregion(lines6-18).“ADedicatoryStatuetteofaMotherGoddess”. late Hellenistic).H.]eiaintheKillanionplain. “A New Confession to Zeus ‘from Twin Oaks’”.noticetheuniqueform Ἀσκαιηνός).[AC] 177) H. EBGR 1987. made theHermforZeusAriouinaccordancewithadivinecommand(∆ιεὶἈρίουκατ᾿ἐπιταγὴν ἐπόησε τὸν Ἑρµῆ). son of Diokles.whereitisattested.-S.418]:Ed.butthereisatleastoneparallelfromLydia(TAMV. [JM] 179) H.ofadedicatoryinscriptionofunknownprovenanceengravedon thefrontofaflatbasethatservedasafoot-stoolforamarblestatuetteofaseatedgoddess.MesAskaenos(probablyinAntiocheia.p. Arrheidaios.συνευξαµένης).they appearinreversechronologicalorder):1)thebeginningoftheknownletterofAntiochosto hisvizierZeuxis(lines25-35whichcorrespondtothefirst37linesoftheMysiancopy).Thisistheearliest evidenceforthecultofMesAskaenos..e.and5)afragmentaryletterofDemetrios (lines1-5)tothefinalrecipientofthedossier.Afterherrecovery.promisinginreturntodedicateavotivetablet. The text is engraved on a rectangular base with a hole which originally supported a herm.theacclamationΜεγάληΜήτηρΜηνὸςἈξιοττηνοῦinSEGLIII1344=EBGR2003.[JM] 178)H.Shedelayedthefulfilmentofher .EBGR2000.MYLONOPOULOS Antiochos III to Zeuxis found in Mysia (SEG XXXVII 1010. µη(νὸς) | ∆αισίου λ΄. EA 37 (2004).2.]enon(nearPhilomelion?.bytheoriginalsettlersofAntiocheia.412]:Ed.ThecultwasprobablyintroducedfromMagnesiaon theMaiander. which is depicted above the text.andtheMotherofGodsTyemi[.pr.69.J.thesitewherethisstelecomes from?)andthoseofZeus. requested her sister Iulia to fulfill her joint promise and dedicate a stele.publishesanewcopycontainedinadossierofrelevantdocumentsfoundintheareaof PhilomelioninPhrygia. p.99].p.181-182 [BE 2005.pr. “of those from Kollyda”. Aineas(lines16-19).pr.

forwhichhefoundacloseparallelinthe divinatory ritual performed by HilariusanddescribedbyAmmianusMarcellinus (XXIX1.XI470e472e) e alcuni kantharoi da un santuario ciptiota”. and magical names of Artemis. adduces three kantharoi called θυρηκλεῖον τόνδεanddedicatedbyapottertotheNymphs(ΝύµφηιἈδελφῆι)atKafizin(Cyprus.arectangularbronzeplaquewith magical symbols.GnosismadeadedicationtoAphroditeEuploiaafterhistermaspolemarchos.289-295 [SEG LI 1078]:Ed.236-241).foreigners.inD.p.141]:Anassemblageofobjectsrelatedto divination was found in 1886-1898 in Pergamon (late 3rd cent. a bronze nail. groups of vowels.astheclosestfamily member.7. θηρίκλειον ποτήριον/ἔκπωµα (a wine cup of modest dimensions with relief decoration).anallusionto the Egyptian creator god. in J. WÜNSCH (Antikes Zaubergerät aus Pergamon. NAC 33 (2004). Hekate. Berlin.273-311[BE 2006.).515)[cf. The decree of Aigiale concerning the funeraryfoundationofKritolaosforhisdeadson(IGXII.placedonthetriangularbase.ofadedicatoryinscriptionstillbuiltintotheouterwallofthecastleofChios (2nd/1stcent. [AC] .1984.[JM] 183) A.probablybydeath.pr.operatedasatheurgiciynx forevokinggods. The Inscribed Pottery.203-207).JRA15(2002). “Instrument divinatoire d’époque romaine”.p.]. 29-32).p.[AC] 181) G.MANGO.MALFITANA. p. “The Divinatory Kit from Pergamon and Greek Magic in Late Antiquity”.Berlin. 1905)asasinglekitusedforprivatedivination. Apamée de Syrie. Horos 14-16 (2000-2003).[JM] 182)E. M.122) mentions the banquet funded by him during the Hermaia. charakteres.“Θηρίκλειαποτήρια:noteperunarilettura.andasmallbronzediskwithmagicalsymbols.Thisis an interesting example for the interdependence of dedications in fulfilment of vows and confessioninscriptions(cf. EpigraphicBulletinforGreekReligion 297 vow(ἐχρο|νούλκησε)andwasagainpunished.p. The honorary decreeforthe gymnasiarchosAglanor inEresos onLesbos(IGXIISuppl.M.SCHOLZ(eds.2004. MALOUCHOU. Persephone.217-247: In a discussion of the expression θηρίκλεια κύλιξ.B.thisdisk. MITTFORD.supra no44)].supra no109]contains regulations about the sacrifice of an ox and a common meal at the gymnasion.).Heinterpretsthebronzediskasarepresentationoftheuniverse basedonPlatonicideas.214]:Commonmealsseemto have had a central place in the festivals celebrated in Hellenistic gymnasia. DONNAY.late3rdcent. The assemblage was interpreted by R.Brussels.placesthiskitin thereligiouscontextoflate-antiquetheurgyandtheNeoplatonicschoolinPergamonunder IamblichosandMaximos.. magical words. It consists of three polishedstonesinscribedwithmagicaltextsandcharakteres.Iulia. MASTROCINQUE. AD).Imagesofananimal-headedgodrepresentedwithawhip. Such banquets in the gymnasia were not exclusive events: the honorary decree for Elpinikos in Eretria(IGXII. two bronze rings.173-187[BE 2003.fulfilledthejointvowinordertoavertfurtherpunishmentofherfamily.9.KAH –P.Ateneo(Deipn.T.p.1980. and (Artemis) Leukophryene (a similar base was later found in Apameia.“BanketteimhellenistischenGymnasion”. G.AcceptingWünsch’sreconstructionofthedivinatoryprocedure. “Ἐπιγραφὲς Χίου”.29-32 nos40-42. are connected with theurgical practices and with the theurgists’ intentiontomovetheworldthroughwhipping[foradifferentinterpretationseeinfrano97].ThisisthefirstattestationoftheepithetEuploiaforAphroditeonChios.Berlin/NewYork.M. BALTY [ed. a triangular bronze base with images of Hekate.BC.The Nymphaeum of Kafizin.and RomansinthebanquetinthegymnasionduringtheHermaia. Das hellenistische Gymnasion.234)referstotheparticipationofotherEretriancitizens.arguesthatthisdedicationshouldbeseeninthe contextofritualisedconsumptionofwinebythepottersatKafizinwhentheyhonouredthe Nymphswithathanksgivingdedication(atithe). p.[JM] 180)D.

 PITTAKIS.[JM] 188)A. L 1014. p.ὲ π[ο]ι. whose exact location still remains unknown. The context of discovery as well as the Delian associations of the Thargelia and of Apollon Pythios lead M. CIL III.P. IG II2 1990.MYLONOPOULOS 184)A.Inlines5-11againallarerequired toswearthattheywillkeepanoath(perhapsquotedintheveryfragmentaryopeninglines oftheinscription).Thephratryforbadetheburialofalarnaxorof bones as well as the erection of a grave monument on the cremation place defined by boundary stones or anywhere near it (lines 1-7: Ἔσο το–ν hώρο|ν πρὼς τὴν πυ|ρὴν µὴ τιθέτ|οσωρὼνµη. L’ancienne Athènes.85-92: The cult of Apollon Delios in Attika is attested from the Archaic periodonwards. discussing in detail several magical amulets and spells (IG XIV 2481.the firstdirectattestationofaphratryinParos.“ΕἰςIGI3130”.υ.1994.p. Lettered Attica.Theinscriptionisaphratrylawregulatingburialpractices. H. “Φρατερικὸς νόµος Πάρου”. c.pr.795-836:M. Paris.KOTANSKY.[JM] 186) A.δὲ|ὠστέαµ.GRÉGOIRE.377BC).andinthecity of Athens (K.|[ι ἐθ]έλωντιπ|[ρήχσ]ασθαιτο–|[νφρη]τ. p.Theenlimenistai.c. 2472.rejectsbothrestorationsandsuggestsrestoringτὸς δ᾿ἐλλ[ιµενιστάς].twoof them bear inscriptions mentioning victors at the Thargelia.AnyonewhobroketheoathwastobesubjecttopunishmentbyAthena .ofanArchaicmarblestele(late6thcent.2. Athens. δ.P. in D.έρον).weretopayacertain amountfromthecustomstoanunknownsanctuary. p. 455 BC. and the Naupaktians (Naupaktos. 2494. 1678 a.961. 430-420 BC).[AC] 187) A. MATTHAIOU. of a well-known but never fully publishedtreaty(sympoliteia?.52f. Horos 14-16 (2000-2003). Proceedings of the Athens Symposium.MATTHAIOU. a festival of Apollon. p.EG IV. 136. an unpublished account of the Amphiktyones.However. [AC] 185)A. SEG XLIV 781.thisattributionisbasedonaquestionable restoration (b 4: τοῦ hιεροῦ τὸς ∆ελί.µη.Opladen.thecustomsofficialsoftheharbour.ῆ.p. The restoration of the epithet of ApollonDeliosinIGI3130isdoubtful. A Day of Attic Epigraphy.MASTROCINQUE. 1835.).p. Lines 3-5 prescribethatallshoulddescendtothesanctuaryofAthena Polias(α[c. to the assumption that Apollon Delios was worshipped in the Athenian Pythion.whohadbeensettledin Naupaktos in c. “Ἀπόλλων ∆ήλιος ἐν Ἀθήναις”.Anotherfragmentaryinscription(IGI3130.298 A. cf.friendship?)betweentheMessenians. 3535.“ΣυνθήκηΜεσσηνίωνκαὶΝαυπακτίων”. A possible location of the cult place of Apollon Delios in the city maybeinferredfromthediscoveryneartheOlympieionoffourinscriptionsrelatedtothe sanctuary of Apollon in Delos (IG II2 1635.14κ]|αὶγυναῖκας καταβιβάσ[κενποτὶτὸἱερὸν]|τᾶςἈθάναςτᾶςΠολιάδο[ς).MATTHAIOU –E.366. 3271.inPrasiai(IGI31018ter). p.Violatorshadtopayafine of500drachmastoanymemberofthephratrywhowishedtoexactthefine(lines7-15:h|ο. 2003.Horos 14-16 (2000-2003).433-454 [SEG LI 642]: Ed.[ος]).anunpublishedinscriptionmentioningmoneypaymentbytheChianstothe sanctuaryofApolloninDelosthroughthemediationoftheAtheniansinc.429BC).M. and 5052).Horos14-16(2000-2003).έον π|[αρ]ὰ. MATTHAIOU.MASTROKOSTAS. no 341ter.).δὲἐπ|ὶτῆιπ. TRAIL (eds.Greek Magical Amulets.ρ. τὰ γεγρα|[µ<µ>έ]ν.S.Afterautopsyofthestone.473.CHANIOTIS. 1922.[θος] has also been suggested.inPhaleron(IGI3383.307-310 [SEGLI1071]:Ed.P.P.J. pr.430BC) hasbeenassociatedwiththissanctuary. p.ι). 8 March 2000.infra no186]. JORDAN – J. GUARDUCCI. Athens.45-49[SEGLI31]:IG I3 338 lines 153f. (429/8 BC) attests undoubtedly the existence of a sanctuary of Apollon DeliosatPhaleron[cf.)ofunknownprovenance keptinthemuseumofParos.presentsanimpressivepanoramaoftheuseofmagicfortheprotectionof the fields in the early Byzantine period.ηδὲµ|νῆµα. AE 1939. R.Mediterraneo Antico 7(2004). the restoration τὸς δὲ λί.α πεντακ|[οσί]ας δραχ<µ>|[έας] ὠφελέ<το> το.“Magiaagrarianell’imperocristiano”. Recueil des inscriptions grecques chrétiennes d’Asie Mineure.

 || πέ]µποιτε Ἀρχίταν | [χ]ῶ.Ge.) and to the emperors Nerva (3). 16]|ς σφυρηλάτος ἀνδριάν[τας c. 2nd cent.σ.assuggestedbyA.thoseofRheainKyzikosandAthenainAthens.)whohadperformedahikesia [supplicatorysacrificefollowed by a banquet] to Artemis Tauropolos.[c.). Hadrian (4*).K.theserviceoftwosetsoffourbrothersshowsthattheritualoftheephebeiawas not annually performed in this small community.asrewardforthebenefactionandthehonourwhichhehadshowntothemwhenhe used to see the sun’s light”. ἐό[ντες c.Therest of the inscription is too mutilated to be understood completely.intochurchesofMary (31*.17]|µοςµὲὀµόσει.AD)isheadedbythree ephebes who served as priests.AD(39).2nd/3rdcent..ThesanctuaryofArtemisTauropoloswasarecipientoffinesfortheviolationof gravesstillinthe4thcent.3rdcent.5thcent.<όν>η καὶ | [πα]ντρόφε Γαῖα καὶ Ἑρµᾶ.Athens. M.) referstotheestablishment ofa heroiccultforaman:“[---]setupamonumentforAphrodisios.ἀποτε[ισάτοc.2ndcent.19*.24.andHermes areaskedtosendthedeceasedmantotheplaceofthepious(18*.The finewastobeexactedbytheresponsibleofficials.2003[BE 2004.g.δος καὶ ὅσσο κ.thebrother.otherwisetheofficialsthemselveswereto pay the money (line 15-17: το]|ὶ ἰδῦοι ἐν δυνατο–ι.hisfatherandhismotherandLampragores. [As the eds.1stcent.8τὸνὅ]|ρκον.InagraveepigramPersephone. hewasrequiredtopayafineofanunknownamountofstaterestoAthenaPolias(lines1315:ὅστιςδέκαΛ.TheclosestversiontotheIkariantextisthatofJohannesMalalas.WenotethepersonalnameἈρχιερατικός(24.):ὅσαµὲνπρὸςἀρετὴνκαὶκόσµονὄρωρεποιεῖτε·ἐγὼδὲἐφετµέω τρεῖςἕναµοῦνονὑψιµέδονταθεόν.theyconsecratedhimbymeans ofanaltarandasacrificial offeringandincense(καὶβωµῶι τέλεσανκαὶθύµατικαὶλιβανωτῶι).Thurn(77ed.). the meaning of τέλεσαν (consecrated) was recognized by W.[Theeds.andalsosetfireonthe altar. it seems that it was practiced whenever there were enough young men near the ephebic age].Ifsomeonewasnotwillingtotaketheoath. 15] | αὐτοὶ ὀφελόντον τ[--]) [rather:theyshouldpaytheduplum.[c.Chronogr.[τιςc. SEG 888-905]: This corpus assembles the inscriptions of Ikaria [republished in IG XII.:ἀναν[εο–σθαιτὸνὅρκονὈλυµπι]|άδιἑκάστει).1stcent.-M.establishingagodlike honour(τιµὴνἀθανάτοιςἴσην). but the text seems to be complete: [Πό]τνια Φερ.forthesakeofgratitude andmemory.8ed.MATTHAIOU–G. observe. 1217-1292]. EpigraphicBulletinforGreekReligion 299 Polias and his belongings were to be confiscated by her sanctuary to be used for the constructionofanunknownnumberofsphyrelatastatuestobededicatedtoAthenaPolias (ὀµνύενδὲπάντας]|τὸνὅρκονἐνπεδήσεν·ὅσ.[JM] 189)A.Deceasedpersonsareoftencalledἡρωΐνη/ἥρωςintheirepitaphs(17*.lines22f. assume that half of the epigram is missing.Ἐ̟ιγραφὲς Ἰκαρίας.PAPADOPOULOS.ζωγρεύσαςπατρὶπροσάξειδῶρον·αὐτῆς ἔσται δόµος. Among the Christian texts we mention the first epigraphic attestation of a Pythian oracle quotedbyChristianauthorsfromthemid-5thcent. A fragmentary decree honours the stephanephoros Timesilaos(1*. obviously of the divinities of the gymnasion. 4.21*22*. inviting all the citizens and their families to the banquet.οὗλόγοςἄφθιτοςἐνἀδαεῖκόρῃἔγκυοςἔσται·οὗτοςὥσπερ τόξονπυριφόρονµέσονδιαδραµὼνἅπαντακόσµον.late2ndcent.[ε]φ. 13]ο τᾶι θεο–ι).10στα]|τε–ραςἱαρὸςτᾶςἈθ[άνας). Μαρία δὲ τοὔνοµα αὐτῆς.Dind.[Afuneraryepigram(15*.6.ρον ἐς εὐσεβέων]. The text suggests that the church of St. An unknown group was also required to descendtothesanctuaryandtakeanoath(lines11-13:ὀµνύεινδὲκ[αὶ---τὸς---]|ατίδαςκαὶ καταβιβά[σσκενποτὶτὸἱερὸνκ]|ὰ<τ>ταὐτά).Alistofephebes(2. Eirene . suspect that the Messenians and the Naupaktians had to renew their oath every year during the Olympic festival(e. and Antoninus Pius(5*).Peek(inhisnotebook.44*.AD). BE 2006.AD). 520.nowinBerlin)].CHANIOTISinSEG LI642].P.onwardsandreferringtotheconversion ofancienttemples. 39. There are a few dedications to Poseidon Helikonios (6*.ἐναγὲςἔστοτᾶςἈ[θάνας τᾶς Πολιάδος] | καὶ τὰ χρέµατα ἱερὰ ἔσ[το αὐτο– τᾶς Ἀθάνας τ]|ᾶς Πολιά.

and Epigraphic Production in the Roman and Late Antique Near East.inEpigraphica – Guarducci. suspects that the phrase εἰ δ᾿ ἦν τοὺς ἀγαθοὺς ἀνάγειν in a funeraryepigramatPherai(IG IX.“ΘραῦσµαὀπισθόγραφηςστήληςἀπὸτὸἌργος”.71-72 [SEG LIII 563]: M. SequenzecronologichenellaGuidadellaGrecia(sull’AnfizioniadiDelfiealtriargomenti)”.250-200)andforasecondtimeinlateAntiquity. ZPE 146 (2004). dedicates this study to a particular type of dedications.243.theuseofotherformsofexpressionofloyalty(prayersand acclamations).plausiblyarguesthatthesededicationwere an expression of an ideology of salvation. and reciprocity: dedications for the salvationoftheemperorweremadeinexpectationofthesalvationoftheempirethrough the emperor. According to M.. MEP 5 (2001).early3rdcent. 2001.[AC] 190)E.429=GV99.M. ID. “Il mito di Alcesti in un’iscrizione di Fere (Tessaglia)”.CassiusDio LI. 1-5) [cf.163).theonewholeadsthepeopletovictory)fora divinitywhowasregardedasthepatronoftheAttalids.197-205:Ed.ofafragmentarystelefoundinArgosin1976. 102. Theinfluence of Christianity.[JM] 195) D.CHANIOTIS.105-114: A Cypriote dedication (SEG XLVII1866.c.121-181)presents averyusefulcatalogueofsuchdedicationsfromtheNearEast. Personal Religion. “L’’ora’ di Pausania.discussesindetailthepopularityofthiscultintheAttalidkingdomandthe significanceoftheepithetκαθηγεµών(leader.Inanappendix(p. loyalty. MORALEE.43/2-37/6BC)atteststhetitleTheaNeoteraforKleopatraVII. p. discusses the composition of the Amphictyonic council from Augustus to Hadrian and proposes a reconstruction of the composition of the council according to Pausanias (X 8. “Questioni pausaniane e delfiche.[AC] 191) J. p.[AC] 192)E.165-176: In a commentary on a dedication to Dionysos Kathegemon (Hierapolis.“DionisoKathegemonaHierapolisdiFrigia”.MUCCIOLI.2. . L’anfizionia in età romana”.NewYork/London.) was preceded by an early Byzantine basilica dedicated to Mary. the title had already emerged under Caesar and should be connectedwiththeerectionofagoldstatueofKleopatrainthenewlyfoundedtempleof VenusGenetrix(App.465-493[BE2005.22. The inventory includes gold drink vessels dedicated bythe artynai (Argive magistrates.SEGLIII482]:Criticallyreviewingrecentstudiesonthe Delphic Amphictyony (EBGR 1998.MIRANDA.inscribedin theHellenisticperiod(A. RFIC 129 (2001).II. line 16).[AC] 194)F.thetitle νεωτέρα was used in order to create an explicit interconnection between Kleopatra and VenusGenetrix.pr.. M. The puzzling comparative form νεωτέρα has provoked diverse explanations. MUSTI. KleopatraVIIwas celebrated under the title Thea Neotera in direct association with Venus Genetrix. and this againbyapagantempleofagoddess. p.)isanallusiontothelocal mythofAlkestisandAdmetos.J. 160. Provincial Loyalty.Thus. [JM] 193) F.C.MOROU-KAPOKAKI. and the transformation of imperial ideology in Late Antiquity lead to the disappearanceofsuchdedicationsinthemid-4thcent. widely attested in the Roman East:dedicationsὑπὲρσωτηρίαςofemperors.2004[BE 2006.Horos14-16 (2000-2003). ‘For Salvation’s Sake’.“LatitolaturadiCleopatraVIIinunanuovaiscrizionecipriotaalagenesi dell’epiteto Thea Neotera”.436]: M. 2nd cent.424.M. B.atitlealready known from coins. Since VenusGenetrixwasconsideredamorerecentform(νεωτέρα)ofAphrodite/Venus.300 A.p.AD).MYLONOPOULOS (9th/10th cent. MOSINO.p.3). When the same formula was used for dedications made for the personal salvationortherescueoffamilymembersitreflectedboththepersistenceoflocalreligious traditionsandthewishofthepopulationtoexpressitsbelongingwithintheRomansystem.TheHellenistic text is an inventory listing metal vessels (some of them made of gold: lines 2 and 6).

 and Mt. Phokis. Assuming that the first performance of the hymn took placeduringthefestivaloftheTheoxeniainthespringof339BC. summarizes the earlier research on the hymn of Philodamos on Dionysos in Delphi and discusses its content in the context of the political situation before the outbrake of the FourthSacredWar(339BC).seeEBGR1990.BC).2001.TheAnguipedewasprobablyconceivedasasolardeity.heholdsawhipandashieldusuallywiththe Trigrammaton(Ἰαω).theimageisoftenaccompaniedbymagicalnames.9-31 [BE 2005.man.‘DerPaiandesPhilodamosanDionysosundderAusbruch des 4.Thisrootanditsderivativesarerelatedto the semantic field of divine strength and might. this cult was introducedupon an initiative of the Amphictyonic council and the priests at Delphi.Thisschemeseemstobea‘syncretisticcreation’.p.snakes. the torsoofaman.cf. KNOEPFLER – M.[AC] 196) A.warrior. malebody(gever).43-78).ShearguesthatthefirstpartofthehymnassociatesDionysos with places that played an important part in the Amphiktyonic Council (Thebes and Orchomenos in Boiotia.butasinglenameofGod. 235. The parts of the image evoke variants of thisrootandexpressdifferentaspectsofthenameoftheGodofIsrael:cock’shead(gever). ThisschemeisunparalleledinGreek.123-136 [SEG LIII 532]: Ed.dedicatesthisexcellentstudytotheinterpretation of an iconographic scheme found in magical gems: a figure with the head of a cock. Historische Sprachforschung 115 (2002).perhapsbyaHellenisedJewwhonolongerfound himselfboundbytheletterofJewishlaw.triumph(gavar).NEUMANN-HARTMANN.divinename.usuallyἈβρασάξ. traduire. SEG LIII 488]: N.N.22]. Euboia. NEUMANN.159-171:N.orEgyptianartandneverdescribedinliterary sources. NAGY. p. The second part of the hymn aims at establishing Dionysos’ cult in Delphi.-H.might(gvurah). “Beiträge zum Lykischen VIII”.“῾Ηἔρευνα τῆς τελευταίαςπενταετίαςστὸχῶροτῆςἑλληνιστικῆςἍλου µὲἀφορµὴτὴδιαπλάτυνσητοῦὁδικούἄξοναΠΑΘΕ”. Eleusis in Attica. Thessaly.3rdcent. Heiligen Krieges’.Afteracriticalreviewofearlierinterpretations. EpigraphicBulletinforGreekReligion 301 in D.recognisesintheHebrewroot gbr a single ordering principle that made possible the juxtaposition of all these elements (cock.NIKOLAOU. Olympus in Macedonia). 102and1998.N.Shehypothesizesthat thehymnaimedatreconcilingAthensandThebesthroughDionysos’cult.[AC] 199)E. assigning Thebes a prominent position and attempting to unite the Amphictyony through the myth of Dionysos.Roman.recognizesinthe textallusionstothedangersthesanctuaryatDelphiwasfacingduetothetensionbetween AthensandThebesandtheconflictbetweenAthensandAmphissa.Thecreatorofthisimagefirstdefinedoneofthe namesofGod(Gibor orha-Gvurah)bymeansofwordsetymologicallyrelatedtoitandthen translated these words into the contemporary iconographic vocabulary.61no68]wasmadeὑπὲρἰδίουδούµου.Thefactthatthededicant’s children are represented in the votive relief shows that here δοῦµος means ‘private household’(‘privateHausgemeinschaft’)[cf.p.p. Éditer.snake’slegs(gibbor. MH 61 (2004).ThisimagedidnotrepresenttheGodof Israel.whip).supra no98].57-58 [SEG LIII 1505]: A dedication to Zeus Alsenos at Phyteia in Phrygia (early 3rd cent.[AC] 197) G.-H. Such etymological relationshipswerewidelypracticed.andtwocoiledsnakesaslegs.AD)[EBGR1999.JRA15(2002).created withknowledgeoftheJewishtradition.[AC] 198)A. commenter Pausanias en l’an 2000. p.γίγας). PIÉRART [eds].[AgoodexampleisofferedexactlybyἈβρασάξwhichis attestedinvariationsthatalludetoσάρξ(Ἀβρασαρξ)andἄναξ(Ἀβραναξ). “Figuring out the Anguipede (‘Snake-legged God) and his Relation to Judaism”.[JM] . Thewhipalludestothefigureofapunishinggod. pr.cuirass(gibbor). of a statue base recording a dedication to Demeter by a woman (Halos. Geneva.N.AEThSE1(2003)[2006].

 On the basis of a very well documented catalogue of all known votive plaques dedicated to Apollon Hypoakraios.E.IGII22891).Χ.AD. Φιλόφρων | Φιλόφρονος Κηφισιεῖς.The NisyriancalendarisclosetothoseofRhodesandKos/Kalymna.p. “Ψήφισµα πρὸς τιµὴν ᾿Ανδρίων δικαστῶν”.C.CHANIOTIS. The listed honours include the announcement of the honours during the agones (line 2).IG II22919). p. of an honorary decree for king Demetrios Poliorketes (Nisyros.explainsthecreationofthisnew cult in the early 1st cent.Thelast dedicationinthecavecouldhavebeentheonebythearchonDexippos(IGII22931.258(2ndcent.). references to gold crowns (lines 5.IftheattributionofthedecreetoPeparethosiscorrect. The decree should be erected in the most prominent place in the sanctuaryofArtemis(lines13-14).297-305[SEG LI1073]:Ed. P. According to N.301-286).AD 276-282). Among the dedications which mention the office of the dedicant. vacat Πραξιτέλης ἐποίησε [“(The statue) of Chairippe. daughter of Philophron fromKephisia.464-465. The author suggeststhatthestatueoriginallystoodintheCityEleusinion.[α]τ.g. analogous to that of Livia to Artemis Boulaia (Hesperia 6.IGII22903).an honorary decree of Peparethos for the demos of Andros.302 A. Horos 14-16 (2000-2003). 8).Lines10f. challenges the assumption that the sanctuary already existed in the Archaic period.offersathoroughandthought-provokingstudyofthesanctuaryofApollonHypoakraios in ‘Cave B’ on the North Slope of the Athenian Acropolis.Dalios.ORFANOU-FLORAKI.113-117 [BE 2005. the text does not survive..ItattestsforthefirsttimethemonthnameArtamitiosforNisyros.IGII22915).MYLONOPOULOS 200)P.pr.ί. 1937.Sminthios).NULTON.publishesawaxwritingtabletfoundin 1959inthecult caveofEileithyiaatInatos (Tsoutsouros) in Crete (undated).[JM] 201) V.MDAI(A)118(2003)[2004].priestessofDemeterandKore.andsixteenathesmothetes(e.fiveapolemarch(e.. 378]: Ed.g. and their secretary. sons of Philophron from Kephisia. Praxiteles made (it)”]. “Πραξιτέλης ἐποίησε”.p. N. p. PAPACHRISTODOULOU.probablytheeponymousarchon(e.“AWritingTabletfromCrete”. presentsalistoftheknownNisyrianmonths(Artamitios.83) and argues that they gave the worshipper the opportunity to convey a personal message to the divinity..N. and paintedportraits(lines9)..J.[JM] 203) J.fivesimplyanarchon.IGII22894).435-449 [BE 2005. no 12).Noneofthededicationsdatestoaperiodearlierthanthe1stcent. The sanctuary seems to have been used only by the members of the college of archons.2003: N. collects evidence for the dedicationofwaxtabletsandstyliinGreeksanctuaries(includingawoodenboardfromthe Heraion of Samos.[οις θεοῖς]).wasdedicatedbyherbrothersAristodemos and Philophron.Karneios.ofadedicatoryinscriptiononastatuebase(mid-4thcent. 204)G.P.pr.g.2004.Providence. Τὸ νησὶ στὸν ἑλληνιστικὸ κόσµοτοῦ3ουαἰ. thisisthefirstattestationofasanctuaryofArtemisinthiscity..PAPASAVVAS.ρ. PALAIOKRASSA-KOPITSA.g. Horos 14-16 (2000-2003).The Sanctuary of Apollo Hypoakraios and Imperial Athens. bronze statues (lines 6.’s reconstruction the cult of Apollon Hypoakraios was a purely Roman creation.59]:Ed. AD in the context of the possible assimilation of Augustus to Apollon Hypoakraios.c. p.Athens.inΧάρις χαῖρε. five name an archonbasileus(e.g.mentionasacrificetothetheoi patrioi(θῦσαιδὲκαὶτοῖς π.fourasecretaryofthe synedrion(e.π. He also discusses the nature of the cult of .ofanhonorarydecreefoundre-usedduring excavationsintheagora ofAndros. “Νέα ἐπιγραφὴ ἀπὸ τὴ Νίσυρο.[AC]. Μελέτες στὴ µνήµη τῆς Χάρης Κάντζια.[JM] 202) L.)foundreused in an Early Christian context in Athens: Ἱέρεαν ∆ήµητρος κα[ὶ] Κόρης | Χαιρίππην Φιλόφρονος Κηφισιέως | οἱ ἀδελφοὶ ἀνέθεσαν | Ἀριστόδηµος. 7-8).Thetext resembles IGXII Suppl. there is no reference whatsoever to Augustus in the dedicationsconnectedwithApollonHypoakraios]. [However.6789:P. p. pr.”. three judges from Andros.

.andMaleatas)referredtoarecognizableidentity. Athens. Lykeios.the identificationofotherfiguresisuncertainbecauseofthefragmentarystateofthetexts.pr. diverted him from the attitude expressed in the epithet (e.121-138:IGII23939andIGII22878belongtothesamemonument.FuchshadsuggestedidentifyingthemwithAriadneandTheseus. and Agon.παλµικὸνοἰώνισµα). Zeus Maimaktes).Thesekomawasdedicatedtoananonymousdeitybytwomenaftertheendof theirtermasastynomoi.FriedensgöttinneninderAntike”. reconsiders a round altar found in Brauron(SEG XXXV27. P..p.. Pythia.“EireneundPax.Subformsofthetwotypesare.Χά[ρις].“EineneuepalmomantischeSchriftderspäterenRömerzeit:Unbekannte Fassung aus dem Melampus-Traktat?”. Doritis).g.In theed. EpigraphicBulletinforGreekReligion 303 Eileithyia and mentions a still unpublished thanks-giving dedication to Eileithyia found in 1956(Ἐλουθυίᾳχαριστῆιον.[AC] 205)A.[AC].Dionysos. ZPE 149 (2004).61-63and88). pr. Dionysios Theodaisios.[AC] 206) N. surveys a large number of epithets in inscriptions and literary sources arguing that they primarily fulfilled twofunctions:theyidentifiedtheaspectofadeitythatwasrelevantinaspecificsituation. of a very interesting but very fragmentary papyrus in Vienna (3rd/4th cent.andLeto. in Epigraphica – Guarducci.Exactlythesamewordingappearsinanother demedecreefromRhamnous(I.OpAth28(2003).locatesthe scene in Delphi. PAPAZARKADAS.. and restores three labels as Χ[άριτες] (instead of Χά[ρις]). Gesell..PEPPAS-DELMOUZOU.g.p.[JM] 207)R.W.“Dédicaced’unemesureàgrainspardeuxastynomes(IGII2 3939 + 2878) et la politique de l’annone à Athènes sous Auguste”. in L’hellénisme d’époque romaine.Rhamnous15). and referred to festivals and rituals (e.ArtemisAristoboule).91-106 [BE 2004.p.. 68]: P.)shouldberestoredasfollows.and[Ὀπ]ώ[ρα].ApollonDelphinios.[JM] . “Il quadro storico-religioso dell’altare di Brauron”.g.ameasuring table used in the sale and distribution of cereals (a σήκωµα σιτηροῦ.-D.Hermes.ArtemisBoulaia. p.[Θεωρ]ία(or Εὐνοµία(E. Meilichios.199]:ThefinallinesofabadlypreserveddecreefromRhamnous (I.69-70[BE 2005. [Ἠχ]ώ (instead of [Ὀπ]ώ[ρα]).IGI31407bis)decoratedwiththeimagesofgodsandpersonificationssomeofwhichareidentifiedwithlabelsasEirene.g.P.P. andtheydifferentiatedbetweencultsites(esp.alludedtothesocialgroupwithinwhichagod wasworshipped(e.).SB der Wiss.PEPPAS-DELMOUZOU.epithetsthatcommemoratedaninterventionofadeityina particularfunction(e. Frankfurt24[1988].observesthatthisdependson thecontext.p. 208) D. reign of Augustus). 18-42: Ed.PAPATHOMAS.g. AD) with a treatise concerning a particular type of divination through observation of uncontrolled movement ofbodyparts(περὶπαλµῶνµαντεία.DemeterMegalartos)ortotheoriginandbasisofacult(ArtemisPythochrestos.Rhamnous63.epithetsthatderivedfromplacenames). PARKER..perhapsZeusStoichaios).4thcent.g. an der Uni.soastocorrespondtothecorrect stoichedon length of 23 letters: κ|[αὶ στῆσαι τοὺς ἱεροποι]οὺς (instead of ἑλοµένους as suggestedbyV.“TheProblemoftheGreekCultEpithet”.DionysosDemoteles).Evenepithetswithanobscuremeaning(e. in Paramone. and [Σεµέ]λη. identifies three unlabelled figures as Apollon. “Notes on Inscriptions from Attica and Oropos”.ZeusPhratrios.Brieflyaddressingtheproblemof theunityofthedivinefigurewholiesbehindtheepithet.Petrakos)ἐ|[ντῶιἱερῶιτῆςΝεµέσε]ως (“andthehieropoioishouldsetup (thestonestele)inthesanctuaryofNemesis”).1stcent.e.Shedatesthealtarintheearly4thcent.propitiated a god (e. Eumenes.-D.)andassociatesitwith thefestivalofEireneestablishedinAthensin374BC(SEGXVI55+XXIX88).[AC] 209)D.173-183: After underlining the importance of cult epithets in Greek religion.SIMON.(notlate5thcent.g.

 “Ἄνω Μαζαράκι (Ρακίτα)”. von Kommagene im Handschlag mit den Göttern. his first agonothesiaismentionedinSEGXVI258b.This confirms the assumption that the temple. PETROPOULOS.CHANIOTIS. MINON.PETRAKOS.PAAH156(2001)[2004].J.207c. PETZL.161-164: Ed. pr.[JM] 216) M.155-156: P.“ἈνασκαφὴΡαµνοῦντος”. who associates this epithet with ἁνδάνω (¾αδοντία) and recognizes here a propitiatory epithet].Schol.425-434 [BE 2005.AntoniusAchaikos setupbythetribeofthe Hyrnathioi(Argos. PIÉRART. AD 54 B1 (1999) [2005].[JM] 211)E.238 [BE 2003.p.2002-2003”. AD).thedexiosisreliefandtherelevantpartofthe newinscriptionarenotallusionstotheenlargementofAntiochos’territoryafter64BC.“Epigrafe‘pitagorica’diGela”.81-84:Thenewinscriptiononablackbasaltblockreferringtothecult of Antiochos of Kommagene found in Zeugma (see supra no 57) represents a splendid example of the close interconnection between image and language.304 A.1-13:Thenew epigraphicfindsinthefortressatRhamnous(Attica)includeadedicationtoAsklepiosand Hygieia (10. PETZL.[AC] 213) M.VIII.“Τὸἱερὸντῆς∆ήµητροςστὸ∆ῖον. was dedicated to Artemis. Ἀγορά”.2ndcent. p.MYLONOPOULOS 210) D.p.[Asfaraswecanreadthetextonthephoto.75-83:Theauthorrepeatssuggestionsshehadalreadymadeinearlier studiesbasedontheworkofA.319]:Asmallbronze mirrordedicatedbyMegastoArtemisAontia(c.AD).PERUZZI. 2nd cent. The epithet of the goddess seems to derive from ἄω (‘blow’) and it may be connected with the strong winds in this area. IG II2 2325. IG II2 2291a and IG II2 1125 belong together and refer to the myth of Theseus as oikistes of Athens [see supra no 84].Wilhelm.[AC] 217S.Diog.2 (2001). [But see S. This is the first attestation of the cult of Asklepios in Rhamnous.AEMTh 17(2003) [2005].undated).p.but anexplicitreferencetothenumerous(πολλάκις)struggles(ἀγώνων)hehadfacedduringthe periodoftensionbetweenRomeandArmeniaorParthia.Lys. p. ad Plat. ¾αοντίαιἈρτάµιδι)wasfoundinasanctuaryatAnoMazaraki(nearAigioninAchaia). “‘Zu den Urkunden dramatischer Aufführungen’ III”.Laert. late 6th/early 5th cent.C.heispraisedforconductinghisofficeσεµνῶς καὶδικαίως].Thethreenon-joiningfragmentsIGII23111a+b and IG II2 3075 belong to a Hellenistic monument referring to the performance of old dramas during the Lenaia. mentions an honorificinscription fortheagonothetesM. in Attikai Epigraphai. AD 51 B1 (1996) [2001].[AC] 212)V. 319. AST 19. “Epigraphische Forschungsreise in Alașehir und Umgebung”. of a text recording the construction of an altar (p. The sculptured side depictsadexiosisscenebetweenAntiochosandApollon.384-386[SEG LII911]: P.) is an allusion to the Pythagorean dictum κοινὰ τὰ φίλων that becameproverbial(cf. Philadelpeia. PEPPAS-DELMOUZOU. in Religionsgeschichte Kleinasiens. “Antiochos I..PINGIATOGLOU.AccordingtoP. SEG LIII 601-602]: In a brief discussion of the .Achaikos was honoured as agonothetes of the Sebasteia kai Nemea for the second time. p. [AC] 214) G. “Ἄργος. p.Pyth.Lines22-23oftheinscriptionon thebacksideoftheblockexplicitlyrefertotheassistancewhichthekinghadoftenreceived fromthehandsoftheheavenlygodsduringhisstruggles(πολλάκιςἐµοὶχεῖραςοὐρανίουςεἰς βοήθε[ί]|ανἀγώνωνἐξέτειναν). BE 2003.Theotherknowndexiosisreliefs ofAntiochosIofKommageneshouldbeinterpretedinthesameway. EM 13273 and EM 13273belongtoalistofvictorsattheGreatDionysiaandLenaia.500-475BC.p. 312.PP57(2002). Der Beitrag der neuen Reliefstele von Zeugma zum Verständnis der Dexioseis”.10). built in the Geometric period.arguesthatthephraseκαὶτῶνφίλωνÙοινάεἰµίwrittenonadrinkingcupinGela(IGDS 147. 162. 215) G.

 studies in great detail two lead cursetablets fromGelaandAkragas(IGDS 180)whicharedifficulttoreadandinterpret.offersanewreadingofthededicatory inscriptiononabronzevasefromthesanctuaryofAthenaatIalysos(6thcent.[AC] 219) P.Artemis(51.227-231:P.56:∆ιάνῃ).(430withnote14)mentionstwodedicationstoAsklepios. Meter Troklimene(256).pr. IV.p. G. Istruzioni per il viaggio oltremondano degli iniziati greci. andoftenregardedaslistsofnameswrittenbackwards. POCCETTI.”Anothervotiveobjectfromthesamedeposit(SEG XXXVIII783c. 10]: French revised edition of the ‘Orphic’ texts (cf.whosesanctuarieswereclosetoeachotherin Dion. One of the privileges of metropoleis was apparently the organisationofpanegyreis.[JM] 221)G. Mithras (267).ofadedicatoryinscriptiononabronzeobject(handle?)foundin avotivedeposit(8th-4thcent.εὐχήν. son of Andropheles. by an association of sawyers).Paris.anddiscussesthemeaningofἐρέουσιinline13(‘tointerrogate’).[AC] 222)G.PISO.acceptsthenewreadingsoftheOrphictextfromHipponion (EBGR 2001. Athena (262.PUGLIESECARRATELLI. grandsonofKorynthios. The names .Zeus Sardendenos (229).θεοὶἐπήκοοι(15.PP58 (2003). Instructions pour le voyage d’outre tombe des initiés grecs. one may associate this phrase with the expression ἔνθεα ἔργα in the epigram concerning the temple of Megale Meter in Phaistos (I.PUGLIESE CARRATELLI.dedicatedmeincommemorationofhisvictory”].Le lamine d’oro orfiche.SEG LIII819]:P.assuggestedintheed.7173[SEGLIII818]:Ed. PP57(2002). Paris.375.5thcent.Les lamelles d’or orphiques.mainlyinthecontextoftheemperorcult.The dedicatory inscription (early 5th cent.309-311[BE 2005. 34.Ifthe reading Μναµοσύνας τόδε ἔργον (line 1) is correct.I.p.xxiii. The text from Akragas may be a judicial defixio.Cret. Inscriptions de la Dacie RomaineIII5. [AC] 220) B.andtheThracianrider(370).162).Heliosἀνείκητος(352..355).):Εὔαρχόςµ᾿ ἀνέθ[εκ]ε παῖς Ἀνδροφέλεος το– Ùορυνθίο <ἄ>εθλον [“Euarchos. EpigraphicBulletinforGreekReligion 305 relationshipbetweenDemeterandAsklepios.Inscriptions d’Apulum.PUGLIESECARRATELLI. PUECH.“Dueepigrafidallastipedell’AthenaiondiIalysos”.615-672 [BE 2006.εὐχήν).)hassimilarwording:Ξεναγόραςδεκάταςµναµόσυνον]. but nevertheless distinct offices[butseesupra nos40-41].“ProgressinellaletturadellalaminaorficadiHipponion”.ZeusSyrgastos(706.p.2001).P.theotheronacolumndedicatedtoAsklepiosSoter. Mediterraneo Antico 7 (2004).whosecultisattestedin Bithynia. “Intorno a due laminette plumbee dalla Sicilia del V secolo a. 7).infra no224]. in L’hellénisme d’époque romaine.3).Milano.oneofthemisinscribed onastatuebase(early3rdcent. 2003 [BE 2004.Theauthorseemsto favor the idea that archiereus and asiarches designate two related.Κορύνθιοςisnot avariantoftheethnicΚορίνθιος.[AC] 223)G.). “Des cités-mères aux métropoles”.)inthesanctuary ofAthenaatIalysos[cf. 513]: P.PUGLIESECARRATELLI.357404: After a long discussion of the numismatic and epigraphic evidence for the honorary titleofmetropolis.C.PUGLIESE CARRATELLI.Itisdoubtfulwhetherthetextfrom Gela is Greek or contains Greek names.) was written on the two sides of the votive object: Μάνδριπποςτ᾿Αθαναίαι|µναµόσυνονδεκάτας[“Mandrippos(dedicatedthis)toAthenain commemorationofhisdekateoffering.2001[SEG LII 727-728]: The corpus of Apulum (Dacia) includes a few Greek dedications to Kyrios AsklepiosandHygieia.theauthorattemptstodefinethetitle‘metropolis’intheGreekEastduring the first three centuries AD. p.[AC] 218)I.C.pr.[JM] 224)G.butapersonalnameassociated with the epithet of Apollon Κόρυνθος in Asine in Messenia (Paus.PP58(2003). p.“Dallastipedell’AthenaiondiIalysos”.byasoldier).”.

andEileithyia(I. Β´ Περραιβία.Limnatis(connectedwithliminalityandritesofpassage).Soteira.Heleia. Eileithyia. Zeus (Hypsistos).butobservesthattheymayrefertodifferentrituals. (eds. 536.Enodia(Ilias).Enodia.[JM] 226)F.“ArtémisàApolloniaauxépoqueshellénistiquesetromaine”. XXXVIII 535. Hermes (Chthonios). p. Artemis (Eileithyia.[JM] 228)A.Ioannina.VIII.Ge(Eukarpia).Hermes(Chthonios).Hefavourstheinterpretation of klakophoros as the title of the girl who carried the key of the priestess.As regards the title klakophoros (I.Mylai:Apollon. discusses the cult of Poseidon in Chaonia and south Illyria based on six dedicatory inscriptions (SEG XXIV 472. Apollon (Agreus.Orthe:Athena.assuggestedbyM.QUANTIN.MeterTheon.Asklepios(togetherwith Hygieia).klaikophorosin Messene). (Dodone.Leukophryene. [Nevertheless. Enodia (Patroa). 474). Poseidon (Patroos).Mondaia: Themis (Agoraia). . All the evidence seems to date to the Hellenistic and Early Imperial periods.possiblyPaidotrophos(restored inI.Geneteira.presentacollectionofarchaeologicalandepigraphicalmaterialrelatedto cults.R. in Les cultes locaux. 474.Lochia). Asklepios. Aisonios. Athena. Phosphoros). Zeus (Kataibates.Jost. Artemis (Agagylaia. Apollon (Doreios. Q. Polias). Studies Presented to Jens Erik Skydsgaard on His Seventieth Birthday.givesaverygoodpanoramaofdifferentaspectsofthecultofArtemisin Apollonia.RASMUSEN. Poseidon (Gaiochos).Suppl. Praxidike. Chyretiai: Asklepios (together with Hygieia). Athena (Polias).Elone/Leimone:Asklepios.The inscriptions attest the cults of Artemis Agrotera (primarily a huntress. Asklepios. Phalanna: Aphrodite. Gonnoi: Aphrodite.Apollonia 173)[forthistext seeSEG XLVII847(possiblyIuliaorLiviaidentifiedwithEileithyia)andsupra no141].inK. Themis.Hermes (Chthonios). QUANTIN. Pythion: Aphrodite.g. [JM] 225) F. The author rightly emphasises Poseidon’s conncetion with the earth or the rivers andtheimportanceofhiscultinthisregion.306 A.MYLONOPOULOS EuarchosandAndrophelessuggestthatEuarchosbelongedtoafamilyofEuboianorigin.Ancient History Matters.71). the assumption that we may be dealing with a theriomorphicdeityintheformofabullisfar-fetched.Patroa.4]. RAKATSANIS – A. and sanctuaries in various cities of Perraibia in Thessaly.e.g.42.EBGR 1997. Asklepios. Poseidon (Patroos). Dioskouroi.Herakles. Pythios).thehorseheadedcultstatueofDemeterMelaina(Paus. Azoros:Apollon(Doreios.H.Doliche:Aphrodite. Adrastea(withtheiconographicaltypeofKybele).ASCANIet al.exploitingthededicatoryinscriptionsoftheHellenisticandImperialperiods.Euonymos.). XXXIX 533)andonesacredmanumission(SEGXXIII478)whicharecertainlyrelatedtoPoseidon.153-178: Q.2004:ContinuingtheitsurveyofcultsinThessaly(cf.Athena(Hoplophoros.Lykeios). Kybele.595-608:Q. The brief comparison between Zeus and Poseidon is intriguing. theriomorphisminmythisnottobeconfusedwiththeriomorphismincult. XXXIV 470.“TheAttalidKingdomandtheCultofPessinous”.alreadyintheperiodbeforetheappearanceof the first epigraphic evidence in the 3rd cent.. Artemis/Enodia.kleidophorosinLaginaandEpidauros. TZIAFALIAS.J. Charites.inL’Illyrie IV. Λατρεῖες καὶ ἱερά στὴν ἀρχαία Θεσσαλία.CHANIOTIS. divine epithets. Parthenos?.Abull-godPoseidoninChaoniaand southIllyriaisasproblematicasahorse-godPoseidoninArkadia.-T. supra no 142]. Panlimnios. provides parallelsforsimilarsacredfunctions(e.[AC] 227) K. Hermes (Chthonios).Apollonia 18).p.Proskopa(aprotectivedeity). pointing to the possibleassociationofArtemisLimnatiswithinitiatoryritualsforgirlsandtothesymbolic roleofthekey(“symboledupassaged’unétatàunautre”). Pythios) [cf. Keraunios). Lykeios. Demeter (together with Kore and Hades).Apollonia 16) in the cult of Artemis Limnatis. Isis and Sarapis. Apollon (Kerdoos). Oloosson: Apollon (Pythios). closely related to ArtemisSoteiraandPhosphoros). “Poséidon en Chaonie et en Illyrie méridionale”..313). aswellastwodedicatoryreliefsdepictinga bullwithoutexplicitlynamingPoseidon(SEG XXIV 471.

 EBGR 2001.p. connecting the theoria of the Asklepieia with other sacred embassies and reducing expenses. p. 240]: A Delphicinscriptionrecordsthemanumissionofafemaleperson. as theos Claudius (the emperor).[JM] 231)T... of two letters of Hadrian to Hierapolis (AD117and130).106).159-164:AnanalysisofthefragmentarycorrespondencebetweentheAttalid kings and the priests at Pessinous (RC 55-61) lead R. Berlin. in L’hellénisme d’époque romaine.theKoansusedanarchaic formulationfromtheHomericCatalogueofShipsinordertostresstheirThessalianorigin. p.BOESCH.which dealswiththeoroiinthecontextofthepentaetericfestivalofAsklepios:---[τοὶδὲθεωροὶτοὶ] αἱρεθέντες ἐς Ἴτωνον | [ἀφικόµενοι ἐν τῶι πέµπτωι ἐνιαυ]τῶι ἐπαγγελόντω τὰ | [Ἀσκλαπίεια ταῖς πόλεσι ταῖς ἐν] Θεσσαλίαι καὶ ἐν Ἄργει | [τῶι Πελεσγικῶι· τοὶ δὲ θεωροὶ τ]οὶ ἐς Σαµοθράικανἀποσ|[τελλόµενοιἐπαγγελλόντωτὰ]ἈσκλαπίειαἐγΧίωικαὶ|[ἐνΛέσβωι·τοὶδὲ ἐς Κῶ παραγιν]όµενοι θεωροὶ φορεύντω | [ἐν τᾶι πόµπαι στεφάνος· τᾶν δὲ ἀ]φικνευµενᾶν θεωριᾶν|ἐπιµελείσθωσαντοὶἱεροφύλ]ακες·τοὶδὲ|[---]πανάγυρις (“thetheoroielectedto gotoItonosareeveryfourthyeartoproclaimtheAsklepieiatothecitiesinThessalyandin PelasgianArgos[seealsosuprano108].).5.2002. ZPE 146 (2004)..Thehierophylakesaretotakecareofthearrivingtheoricmissions”).The passageὁθεόςκαὶὁΣεβαστὸςΤιβέριοςΚλαύδιοςΚαῖσαρ Γερµανικός referstostatuesof Apollon and Claudius standing somewhere in the Delphic sanctuary (not in the temple) witnessingthelegalrecognitionofadaughter.theDelphicgod. RIGSBY. This decree does not date to the time of the first organisationoftheAsklepieiabutdemonstratestheeffortofKostorationallyorganisethe theoria. EpigraphicBulletinforGreekReligion 307 Rome.3)andexpectedinreturnloyalty.IliadII. Thetheoroiinline7werenottheKoantheoroi whoannouncedthefestivalbutmembersof the invited theoriai that came to Kos. Untersuchungen zur Epangelie griechischer Feste.whowaslaterfreedfrom theparamoneconditionandacknowledgedbyherformerownerasadaughter(SEG LI606.99-100 [BE 2005.9-14 [BE 2005.g.whowereidentified in the ed. SEG LIII 849]: R.28).R.ThisinterpretationwasacceptedinBE2002.theemperorpraisesthecityforitspiety.Θεωρός. “Claudius at Delphi”.thanksitfor makingprayersandofferingsacrificesuponhisaccessiontothethrone(lines4-7:[τὴντῶν προγ]όνων ἐζηλώσ[ατ]ε πρὸς θεοὺς εὐσέβειαν τ[--- καὶ ταύτη]ν διὰ τῶν ἐψηφισµένων ἐπιδείκνυσθε πρὸς θε[οὺς --- κα]ὶ ἐπὶ τῷ περιήκειν εἰς ἐµὲ τὴν πατρῷαν ἀρχὴν ἐξαιρέ[τους εὐ]χάςτεκαὶθυσίαςτοῖςθεοῖςπροσαγειωκχέναι).“DocumentiadrianeidaHierapolisdiFrigia:leepistolediAdrianoallacittà”.expressedthroughsacrificesforthesuccess oftheAttalids(e.Inthefirstletter. and three other citizens. StraboXII. pr.Thisdecree hasalwaysservedasanargumentthatthefestivalofAthenaatItonoswasaPanhellenicone by242BC.RC 59). “Theoroi for the Koan Asklepieia”.p.680ff.[AC] 229) K. to the conclusion that the relations between the two parties were based on reciprocity and a close interdependence of the political and religious spheres: the Attalids had created the grandeur of the sanctuary (cf. p.AccordingtotheconvincingargumentsofR.RITTI.[JM] 230) K.ThetheoroiwhocometoKos aretowearcrownsinthe procession.J.297-340: Ed.Forthesecondlegalactseveralwitnessesarenamed. republishes a fragmentary Hellenistic Koan decree (P. RIGSBY. According to R. two priests of Apollon.declinestheofferingofagoldencrown.and . Pelasgian Argos does not designateacitybutPhthiaorAchaiaPhthiotis(cf.buttothedivineownerofthesanctuary. in The Hellenistic Polis of Kos.213[butrejectedbyA. 379. pr.thetheoroisenttoSamothracearetoproclaimthe AsklepieiainChiosandLesbos.J.rejectstheassumptionthatthisThessalianfestivaleverhadPanhellenicstatus andsuggeststhatKoantheoroiattendedthefestivalbecauseofthespecialrelationshipthat existed between Kos and the Thessalians.1908.CHANIOTISin SEG LI606].thewordὁθεόςdoesnotrefer tothestilllivingemperor.

 it seems to confirm some privileges. p.150153). 191]: After a long and detailed discussion of IG I3 7 and some other Attic inscriptions (IG II2 1060+1036. the cities of Akroreia and Lasion.IGI37referstothis innovation.R.[JM] 234bis)F. Kynortion near Epidauros.). Pisatis.seemstoaccept].C.133-140).RUMSCHEID. introduced in Athens under Perikles. the dedication of the Alasyes and theAkroreioi at Olympia (IvO 258.419-436: R.III.anewpracticeisintroduced:Anewlywoven peplos was presented to Athena every four years during the Great Panathenaia.andthePisatandecreegrantingtheprivileges of proxeny and theorodokia given to the Sikyonians Kleandros and Sokles (IvO 36.. 96-108) [I have doubts whether this sanctuary should be identified with the PyliansanctuaryofPoseidonknownfromOd.187188).epigraphicmaterialandarchaeological remains.213line57).1.1. p. . and the Marganeis) after 400 BC. Minos 37/38 (2002/2003). p.presents17partlyunknowninscriptionsinthemuseumofBodrum. 2004: The study concentrates on the political history of Elis and the surounding regions (Triphylia. surveys the evidence for the possible properties of the deity worshipped in Mt.p. discusses the gratulatory rituals of cities upon the enthronisationofanewemperor(p.Wesingleouta grave relief for a young slave with the interesting name Prophetes (1). but also surveysthecultsofthis region basedonliterarysources.[JM] 233) M.308 A.MYLONOPOULOS confirms the city’s privileges.929c. derived from Central Greece.butlittleisknownabouttheearlyhistoryofthecult.afragmentofacolumndonatedbyHermias.thefragmentary bronze plaque probably referring to the Makistian cult of Athena (SEG XXXV 389.3.4361:R.[AC] 232) N.929. known as Maleatas and later associated with Apollon Maleatas.Gli stati intorno a Olimpia.CHANIOTIS.TheAtheniansmayhaveaddedtheKallynteriato thisIoniantradition.309-311).AboutthesametimeasIGI37. the communities of the Letrinoi. p. the Amphidoloi. Stuttgart.cf. proposes new restorations of the puzzling so-called Praxiergidai decree and a new – highly hypothetical – scenario for the presentation of the peplos to Athena in the context of the Panathenaia.theIonianfestivalofthePlynteriawascelebratedinAthensin itstraditionalformdowntothe5thcent.themotifofpiety(p. 1034+1943. and especially from Boiotia.thedressingofthestatueafterthe peploshadbeenwashedbecametheresponsibilityofthePraxiergidai. but also in the context of the Plynteria and Kallynteria. This deity may have been regarded as a patron of hunting.thefestivalMaleateiainSparta:IG V.suggeststhatthecustomofpresentinganewpeplostoAthena.V. “The Praxiergidae Decree (IG I3 7) and the Dressing of Athena’s Statue with the Peplos”.adduces inscriptionsthatrefertotheheroMalosandApollonMaleatasinEpidauros(IG IV2128). R.316f.J. thecultofApollonMaleatasinSpartaandThera(IG V.andtheasyliaof Hierapolis (323-325).BriefchaptersarededicatedtotheamphictyonicsanctuaryofPoseidonat Samikon (p.“InschriftenausMilasimMuseumBodrum”.372).174-177). a small round altar dedicatedtothepersonifiedAgatheElpis(4). At the Plynteria and Kallynteria of the following three years the Panathenaic peplos was washed and again placed on the statue in the traditional way. music. 1942). and the educationofyoungmen.andthecultof deitiesorheroesbythenameofMaleatesandMaleatasinAthensandSparta(IGII24962 line3. In the fourth year the peplos was removedpermanentlyandreplacedbythenewPanathenaicpeplosduringthecelebrationof theGreatPanathenaia. GRBS 44 (2004). ROCCHI. The second letter is very fragmentary.XII. Storia e costituzione dell’Elide e degli stati formati dei perieci elei (400-362 a.1.R. p. ROBERTSON.[AC] 234)C.). “Apollon il Maleatas del monte Kynortion”. R.EA37(2004).RUGGERI.AccordingtoR.thecultofArtemisAlpheia(p.5-9.Aroundthemiddleofthe5thcent.111-161 [BE 2005.asR.

 the palindromic text αβλαναθαναλβα. RUSJAEVA.“TheKeianTheoriatoDelphi:NeglectedDatafromtheAccountsof the Delphic Naopoioi (CID 2. concentrates on small contributions by individuals who apparently did not come to Delphi especially to make a donation.aninvocation toSarapis(6. p. 273.18). a gem with Ἀβρασαξ.Apulum:TotheinscriptionsincludedinI.S.Orlea:Agem with the name Abrasax inscribed twice (60). Μαρία (103). εὐχαριστήριον).Mylasa892+893).butalsovoluntarycontributions both by states and individuals. αἰεὶ καὶ πανταχοῦ ἐπηκόῳ). p.397-403]. 137: Ιαω.andafragmentaryinscriptionreferringtoZeusin thedative(adedication?.15).107-114 [BE 2005. ZeusSarapis(110. In this respect. theLatintextwhichinvokesanimpuredaemonagainstIuliaSurillamayhavebeeninscribed later(Demon im(m)unditi(a)e te agite(t).Sucidava:adedicationtotheNemesis(120).SIRIS696).addsdedicationtoMes(23). Interestingly.[AC] 237)Vacat. R. Debrecen.astatuebase for oneoftheso-called“abstractionsimpérialesdivinisées”of Augustus (8). RUSCU.12.byacollegium). R.Mylasa338).MeterTheon.13. 135: magical words. “The Main Development of the Western Temenos of Olbia in the Pontos”. presents a very useful summary of the results of the excavations in the Western Temenos of Olbia and the development of the cultic activities. 134: the magic word φριθ written twice.Θεῶνπάντωνκρατῶν).17. 2003 [BE 2006.“MagischeInschriftenausDakien”.andLykeios. 147: Αζαηλ ἔργεω φύλαξον. Delphinios.and the invoked gods (Ἀδ(ω)να(ι). Ste(t) supra caput Iuliae Surillae)].Ilisua:An altardedicatedtoAsklepiosandHygieia(55). Potaissa:AdedicationtoMesAneiketosbyasoldier(67)andararealtaroftheNemeseis (73).[JM] 235) L. εὐχήν). EpigraphicBulletinforGreekReligion 309 a priest of Poseidon Isthmios.Apulum (supra no218). for the well-being of his son and his grandchildren (5 = I. 136: σφραγίςΣολοµῶντοςandmagicwords[seeS. 145: Σαβαωθ. the recorded groups of individual donors may thus reflect the presence of theoriai at Delphi. no 3 by a cult association). 238)I.adecreereferringtoanunknownstephanephoros. the Celtic god Apollon Grannos (109. Ιαω. R. ZPE 147 (2004). Porolissum: A dedication to Theos Dolichenos(63)andagemwithanacclamation(65:ΕἷςἈ(βρασάξ)orΕἷςἈ(σκληπιός)?)). Aeli Firmme.ZeusSittakomikos(7). son of Diogenes. Marcius Censorinus(no10=I.Dierna:Aphylactery(44:Ἰαω. dedications to Zeus Hypsistos Epekoos (195. Romula: An Abrasax gem (83). θεοὶ ὕψ(ιστοι)) suggest that the Greek text was a phylactery.NEMETI. Zeus Sardendenos(5.ZeusKimistenos(8).1-28)”. Latomus 64 (2005). SEG LIII735]:Acorpusof152GreekandGreek-LatinbilingualinscriptionsfromDacia.Micia:AnAbrasaxgem(58).and a votive relief of the Thracian rider (121. Theos Hypsistos Epekoos (106. the frequent occurrence of Keian clusters is conspicuous(CIDII6. εὐχαριστοῦσα).ConsistentwiththisisthefactthatKeosseemstobe . cautiously suggests that in some cases such clusters should be identified as consisting of members of or being part of the entourage of a theoria. ΧΑΡΕΥ. Sarmizegetusa: A dedication of an altar to Asklepios and Hygieia.93-116: P. Theos Hypsistos (107).theson ofMenophilos(12=I.Ἀθωνάϊ|Ἰω. p. Targelios.thefindindplace(workshop). Unknown provenance: several magical gems (133: Abrasax. She mentions numerous dedications to Apollo Boreus. Alburnus Maior: Dedications to Zeus Narenos (3-4.andtheDioskouroi. θεοῖς φιλανθρώποις as χαριστήριον (104).[AC]  236) A. 236]: The accounts of the Delphic naopoioi record not only official contributions by members of the Amphictyonyfortheerection ofthe newtempleofApollon. in The Cauldron of Ariantas.RUTHERFORD.Ἰω)andagold tabletinterpretedasadefixio(45)[butthematerial(gold). individual donors are often recorded in clusters. 148: οροειουθ). an inscription naming Diogenes. Ietros. priest of C.Mylasa341). Corpus inscriptionum Graecarum Dacicarum.

 R. Themis ἐπὶ Λαβίῳ (*315. I.*460)with ironandlead(*437)withinthreedaysafterthefuneral(*420.*306308.Dedications:StatuettesofEroswereregularlydedicatedto Artemis(299:τῆι[θε]ῶι)andtheFatherlandbyactiveandformeragoranomoi(*303. hitherto unattested. *290.CHANIOTIS. Takitios Metropolitios Isokapetolios (*333-337). *322).[cf. who qualified for the Olympic games (κριθέντα καὶ Ὀλύµπια ἐν Πείσῃ).havingformerhighpriestsamongitsranks(*323. A dedication (*555. The family of a man is designated as γένος [ἀρχιερατι?]κὸνκαὶδηµιουργικόν. Two place inscriptions were reserved for ‘whipbearers’ (µαστιγοφόροι) who kept order during festivals (*350-351) [cf. who organised venationes and gladiatorial games (*328). AD 276). *317) and an hereditary agonothetes (διὰ γένους.Perge 179). and varia.444. [ἀφιέ]ρωσε[ν]/[καθιέ]ρωσε[ν]) was probably addressed to Hadrian. founded by a Tertullus and celebrated at least twice).426. Funerary cult: Several epitaphs prescribe the sealing of the grave(κορακόω.theacclamationforthebenefactorEpameinondas in Akraiphia (IG VII 2712): εἷς φιλόπατρις καὶ εὐεργέτης].early4thcent.61. Curius Maximianos Anatolios. the enneateric Patrios Megale Themis (*315. The successful wrestler (hieronikes pleistonikes) L.neokoria. cf.cf.404.Die Inschriften von Perge. and TheosAsylosMes(310).for the restoration cf. An honorary epigram honours Antoninus.310 A. Priesthoods: An epitaph mentions a priest of Nemesis Enodia (*366). *318). a priest and agonothetes (347: ἀθλοθέτην ζακόρον). possibly for a benefactor of the late 1st cent. A priest (of an anonymous deity) for life gave the gerousia 600 denarii for the priesthood.ischaracterisedasagalma(*292.e. Teil II.and theorganisationofcontestsbyagonothetaiofconsularrank(cf. e. EBGR 1988. agon Demetrios (*318.2004 (IGSK.416:ἐνχωνεύσει τοὺςπελεκείνουςἐντὸςἡµερῶντριῶν.theacclamationsmentiontheasylia. Asylia Pythia (*313.Festivals and contests:Thetermἱερὰπλατείαprobablydesignatesthe processional street leading to the temple of Artemis (and the inhabitants of this quarter.within30daysin*460).. *307a). *317. celebrated at least 9 times).444.κατακορακόω. Emperor cult:Thebestknowngroupoftextsconsistsofacclamationsandanenkomionfor PergeafterthevisitofemperorTacitusandtheawardofprivilegesinconnectionwiththe organisation of the emperor cult (331. suggests that there must have been a special link between Keos and the Delphicsanctuaryduringthe4thand3rdcent.*341). 320). Tertylleios agon (*314. is praised in an acclamationas‘theOlympian’(Ὀλύµπι.437.aswellasthesilver coins with images of Artemis Ephesia and Artemis Pergesia.440.Perge 128.[JM] 239)S.MYLONOPOULOS oneofthosestatesmostfrequentlyreceivingthepriviledgeofthepromanteiaattheDelphic sanctuary.*314)[forasimilaracclamationforanathletewith thesignum‘the(winged)Daidalos’inDelphiseeSEG LI615([ε]ὐτύχ[ει]∆αίδαλ[ε]). *317 mentions its 8th celebration).*420. Honorary inscriptions mention a high priestess of the Sebastoi (*326) and a high priest of the Sebastoi.[AC] .AD. probably identical with Themis Ouareios in I.Varia:AstatueofPerge. ‘spectacles’ (θεωρίαι. *305.EBGR 2001.Bonn.Parthenios.AD). The numerous new texts are marked with an asterisk.set upbyFl.1)[BE 2005.epitaphsof the Imperial period. Other dedications are addressed to Hosios kai Dikaios (309). Agonistic inscriptions mention the following festivals in Perge: Augoustia Olympia Oikoumenika (*312). his wife was priestessofDemeterforlife(427). The enkomion. AD).440. 193]. three other inscriptions mention agonothetai (*315. refers to the Pamphylianfestivalandsacrifice(331:[θύ]ουσινπαρ᾿ἐµοὶοὐώ[τοιςΠ]άµφυλοιἅπαντες)and theappointmentofhighpriestsforTacitus(νῦνδὲκαὶἀρχιερεῖςεἰσινΘεοῦΤακίτου)whois identifiedwithZeus(ΖηνὸςἐκΤακίτου). 150].ἀποκορακόω. *323).428. The neokoria of Perge is also mentioned in other public documents (286.J.ȘAHIN.i.480]:The secondvolumeofthecorpusofPergecontainsdocumentsofthe3rdcent.g.. with the acclamation εἷς ἀγὼν ἀσύλια Πύθια modelledontheacclamationεἷςθεός. a contest in honour of the heros Labos.

 flank a central figure. SALLIORA-OIKONOMAKOU. Athena. The author locatestheHerakleionoftheSalaminioi[AgoraXIXL4a=LSCG Suppl19. 115-122).Palmet5(2004). [AC] 243)A.butthebibliographical references are kept to a minimum and only rarely go further than the mid-90’s].notadedicationtoAphroditeas statedinthetext].65-68. In the first stele.]atthemodernsiteofPountazeza(p. Ὁ ἀρχαῖος δῆµος τοῦ Σουνίου. of two stelae in the Sadberk Hanim Museum from Lykia and the border of Karia and Lykia respectively.Agora XIXL4b. on a lower panel twelve dogs.2004:Thisvolumepresentstheresultsoftheworkconductedthrough the2ndEphoriaforPrehistoricalandClassicalAntiquitiesintheancientdemeofSounion since 1993.Roman Dacia.adedicationofOnesimostotheTwelveGodsuponcommand.“Tanagra:TheGeographicalandHistoricalContext.AccordingtotheinscriptionthestelewasdedicatedbyToalistotheTwelveGods upontheircommand(κατὰἐπιταγήν). S.p.S.g.AsregardsthesanctuaryofPoseidon.S. [Thevolumeoffersinvaluablephotographicmaterialofhighquality.SEG XV245). Ed. Asklepios.[Unfortunately. Zeus? (p.Pharos 11(2003). members of other demes economically active in the deme of Sounion.4thcent.TheTwelveGodsare conceivedhereashunters.).Atthe end of her study S.363/62. a central figure (the Father God) and another 12 standingyouths(theDodekaTheoi)withspearsintheirhandsarerepresentedinreliefon the upper panel.GOETTE [cf.).υνιε–ςἀ.The second stele represents in the upper panel 12 gods flanking a central figure.acceptstherestoration[---]Ùον∆ιὶἀρχ[εγέτει]|[---Σ]ο.Athens.[νέθεσαν]of the6thcenturyinscriptiononafragmentarythighofakourosfromthesanctuaryofAthena Sounias.SCHÄFER. and 153 findsfromtheareaofthedeme(dedications:79-99. 1983. S. possibly for the cult of Hermes: 132 [= SEG XXVI 137]).UnlikeH. Bendis.p. Poseidon. briefly discusses the attested cults and sanctuaries of: Artemis. Aphrodite.PartOne”.HANSON–I.4thcent.BecauseoftheAtticletterformsherecognizeshereadedicationoftheAthenians after a victory over the Tanagreans (e.mid-3rdcent.[JM] 241)M. The Making of a . ῾Ιστορικὴ καὶ το̟ογραφικὴ ἐ̟ισκό̟ηση.g.81101)thatinitsearliestphasethesanctuarywasdedicatedtochthonianheroicdeities.Thestelewasdedicatedtothe12Gods.“TwoStelesDedicatedtotheTwelveGods”. In this context the author refers also to an otherwise unknown inscribed kouros fragmentfromthesanctuaryofPoseidon[butnosuchinscribedfragmentismentionedin anyexcavationreportorinthevastbibliographydiscussingthekouroifromthesanctuary ofPoseidon].S. Hygieia.suprano95].119)showsthe baseofadedicationtoArtemisbyNoumenios(4thcent. in the lower panel12dogsflankingacentralfigure(Artemis?).133.SAYAR. but also making ample use of epigraphical and literary sources.64-70).H. Apollon. Herakles. Συµβολή στὴν ἐξέταση τῶν κούρων τοῦ ἱεροῦ καὶ στὴ διερεύνηση τοῦ ̟ροβλήµατος τῆς ̟αλαιότερης ὑ̟αίθριας λατρείας στὸ Σούνιο.).adedicationtoMes(87..HAYNES(eds.andHermesuponcommand(2nd/3rdcent. ArtemisKynegetis.102. pr.andavotivereliefdedicatedbyPhaidros (97).[AC] 242)A.SCHACHTER. arranged in groups of six. a calendar.). The catalogue of inscriptions contains a few inedita: a dedication to Artemis (83. Athens.mentionsasimilarstelepresentedinthecatalogue ofanauctionin1997.alex sacra forthecultofMes Tyrannos: 105 [= IG II2 1365].thephoto115(p.discussesbrieflyadedicationfoundinOlympia(late6thcent. Based mainly on the archaeological material. presents three invaluable catalogues listing the epigraphically attested Sounieis.“TheDiffusionofReligiousBeliefinRomanDacia:ACase-Studyofthe GodsofAsiaMinor”..P.AD). p. [∆ιὶ Ἀθεναῖοι ἀνέθεσαν]ν Ταναγραί[ον h]ελόντες).uncriticallyfollowsthespeculationof G.S.-R. EpigraphicBulletinforGreekReligion 311 240) M.. Hermes.45-74:S. reconstructs the history and topography of the deme. PAPATHANASOPOULOS (Σούνιον ἱρόν.inW.therearemanyeditorialmistakes:e.

thearetologiesofIsis(W. Berlin. the divinities to whomdedicationsweremade(p. Thasos.reasonsforthededication).BUISSON(eds.Imago Antiquitatis. etc.G.withdescription.esp. sickles.’s analysis is based on an impressivecollectionoftestimonia.[AC] 245) G. Ares.MYLONOPOULOS Provincial Society (JRA Supp. and aspects of Romanisation and cultural memory (p.179-190: In recent scholarship on religion in Roman Dacia Roman syncretistic tendencies have been detected in the use of epithets for Roman gods. the emperors.g.224578). buildings). SCHWENDNER. Aesculapius Pergamenus in Sarmizegetusa(CILIII1417a).403-415 [BE2003. “Under Homer’s Spell. statues.inH. e. S.text. such as torches.BLANC–A. Olympia 1875-2000. 2nd cent. Bilingualism. p. Religions et iconographie du monde romain. Mélanges offerts à Robert Turcan. Paros.und Religionsgeschichte.312 A.PEEK.[AC] 246)G.S. Hekate. archaistic tendencies (p.1999. Dioskouroi.[AC] 244) G.discussesinter alia the dedicatoryformulae(p. portraits. p. BC-4th cent.[AC] 247) P. Hermes.’sstudyofthemedicalandoracularaspectsofthecult ofIsisconsidersseveralinscriptions. Kore. Dionysos. Inscr. 1930. Mainz. altars.359-370 [BE 2005. Portsmouth.whereshewasworshippedasHygieiaandreceivediatra.termsusedfordedications. CIRAOLO –J. especially Glykon in Apulum (CIL III 1021-1022).Apollon. Untersuchungen zur späthellenistischen und kaiserzeitlishen Kunst.187-197:Asklepiosandhealingdeities. Berlin 2000.CHANIOTIS. “Die wissenschaftsgeschichtliche Bedeutung der Bronze-Urkunden aus OlympiamitderErsteditioneinerfrühenTheodorokie-Verleihung”. and the MichiganExcavationatDimê”.Becauseofthecollapseofthetemple system.). Hestia. Helios. SIRIS 88 line 11) and the hymns of Isidoros at Medimet Madi (BERNAND.S.). 51 bronze inscriptions have been .also considers portable images of gods made by marble from eastern quarries (Prokonnesos. SIEWERT. heroes). Leiden.anddirectborrowing. gender. but it has also been suggested that numerous cults reflect the religiousbeliefsofthenativeDacians. additional factors werepropagation. SEG LII 728) and a Dionysiac cult association in Napoca (CILIII870. 56). dedicatory reliefs.Artemis. 125 Jahre Deutsche Ausgrabungen.SFAMENI GASPARRO.types of dedicatory objects and their iconography (p. Her medical properties are well attested in Delos.aspira withreferencetoAsiani).Zeus.Thismoredifferentiatedandcontextualised approach leads S.traditionaldivinationwasreplacedbybook-divination. to the conclusion that migration and the need to preserve a cultural identity were very important factors for the diffusion of foreign cults. oriental and Egyptian gods. Athena.Stuttgart. Herakles. AD).Magic and Divination in the Ancient World.ZeusSardendenosinApulum(CILIII7762)andAlburnus Maior(SEG XXV830).andZeusSittakomikosinAlburnusMaior(SEGXXV831).161-186). 2003.andthemainbibliographicalreferences. plaques and stelae.Demeter. 222]: Up to now.“Isidesalutaris:aspettimedicalieoracolaridelcultoisiacotra radiciegizianeemetamorfosiellenica”. 199-209). SCHÖRNER.focusesontheworshipofgodsfromAsiaMinor. Poseidon. Votive im römischen Griechenland.).S.87. Aphrodite. objects related to sport. the dedicants (p. occupation.J. 29-139.inN. shows the practice of Homeromanteia (the use of Homeric verses for divination) and a significant penetration of GreekcultureintoEgyptianculture(3rdcent.211-224).thecataloguelists1240dedicatoryinscriptions(p. Naxos.Der Isishymnus von Andros und verwandte Texte.11-28. origin).imitation.inL. tripods.AD).theconceptionofmanandgodasrevealedby thededications(p. 141-160.p. status. 2002. in a bilingual Demotic-Greek milieu. métriques 175). p. 107-118: A study of papyri found in secured contexts in Soknopaiou Nesos (Dimê).2003[BE2005.SEIDEL (eds.. Hera.Paris. personifications. Oracular Magic. Internationales Symposium.SEGXLIX2479]:S. 2004.KYRIELEIS(ed.77]:Thisexcellentstudy presents a systematic analysis of dedicatory practices in Greece (the area of the province Achaia) under Roman rule (ca.

16-18):ἴητρανούσων.theprotagonistsofwhichareidentifiedwith labels. the BoreadesandtheHarpyieiarerepresentedontheotherside.receivedfromtheEleianscitizenship.S.“ἩσυνέχειατῆςἔρευναςστὸΣεβαστεῖοτῶνΚαλινδοίων”.[JM] 251)K. τείνας] in contrast to healing through the power of the word.p.P.[JM] 249)E. which S.9). heals Phineus of his blindness by placing his healing hands on his eyes.137-146: At the sanctuary of Asklepios in Lebena (Crete) an inscription narrates a series of healings and among them. from incubation.τὰςἀπέψησαςἐπ᾿ ἠπίας σὺ χεῖρας.“HeilendeHeroen”.5d.thecultofhealingheroes(e. On the contrary.SIGALAS –A.Thetextiswrittenonabronzesheetintheformofaring(diameter: c. M.financedtheerection(ofpart)oftheSebasteion inwhichstatuesofmembersoftheirfamilywerededicated.ThetextreportsthatMystaandher children.AssumingthattheywerepriestsofthelocalcultsofZeusOlympiosinSpartaand Euboiarespectively.Twopersons.Iason/ἰά¾οµαι). Guarducci suggested that the divine command was received during an incubation previous to that which accomplished the healing.AEMTh18 (2004).10)allowtheedificetobeidentifiedasashrineof Achilleus(6th-5thcent. comments on the motif of the healing hand (cf.SISMANIDIS. ὦ ἆναξ. Iason.IsidorosandtheyoungerMysta.p.23cm). the healing procedure is preceded by a command (προσέταξε) given by the god himself: the ill person is asked to come to the sanctuary in order to be healed during incubation..AthanadasandRhinos.g. Kentron 20 (2004). A similar case is mentioned in an inscription documenting thehealingoftheTroizenianEratoklesbyAsklepiosinEpidauros(SEG XXII280).halfofthem(26)aresacred regulations.MATTHAIOU.threeofwhich(1.S.259-268[SEG LI1031-1046]:AsmallArchaicΠshaped edifice was excavated in the village of Kamari on Thera in 2000.reconstructsanalmostpanhellenicnetworkoflocalpriestsofZeus OlympiosjoinedtogetherthroughtheirfunctionastheorodokoifortheOlympictheoriai.I. [The inscription seems to record this specific public ritual]: ἔτους ηιρ΄· | ἐνευχόµεθα τὴν τῶν .the right to participate in the Eleian epoikiai in Sparta and Euboia.ARG6(2004). Athanadas was a native Spartan.213-224[BE 2006.not“invoked”asin the case of incubation dreams.Inboth cases. SINEUX. as well as the privilege of functioningastheorodokoifortheOlympictheoriai(line3:τὰνθε<α>ρίανδέκεσαι). with Idaia at his side. accompanied by the Dioskouroi. those of the GortynianDemandrosandofthewifeoftheLebeneanPhalaris(I.p. the healingpropertiesofheroes(cf. during which the divine command was given..SIMON.Duringthepublicinauguration of the temple the citizens of Kalindoia were implored to take care of the building. Thesedreamstookplaceoutsidethesanctuaryandwerespontaneous.253]:ExcavationsattheSebasteionofKalindoiainMacedonia havebroughttolightaninscriptiondatingto86AD. EpigraphicBulletinforGreekReligion 313 unearthedduringtheexcavationsatthesanctuaryofOlympia.Attheend of the inscription the bronze object is characterised as a dedication to Zeus (line 4: ὁ δὲ πίναξ ἄγαλµα το– ∆ιός).39-43:AkraterfromPoteideiaina privatecollectionshowsamythologicalscene.[AC] 250) P. 15 fragments of vasesbeargraffiti.[JM] 248)C. while Rhinos came from a city on Euboia (Eretria or Chalkis). publishesinhisarticle. Cheiron/χείρ and the iconography of Christus)[cf. among them a document from the second third of the 5th cent..Cret. According to S.I. “Le dieu ordonne.“ἘνεπίγραφαὄστρακαἀπὸτὸἩρῷοντοῦἈχιλλέως στὴνΘήρα”.xvii. Remarques sur les ordre d’Asklépios dans les inscriptions de Lébèna (Crète)”. S.Horos14-16(2000-2003).No1isbetterpreserved:ΠοραίνονµὲἀνέθεκεἈκhιλῖ.’s very attractive but hypothetical interpretation. supra nos26and101]andthesnakeasanattributeofhealingdivinities. Nine bronze inscriptions are Eleian documents of both religious and political character.Asklepios)[cf.S.).arguesthatthisscenewas inspiredbyalostepicpoemabouttheArgonauts.Herondas’sprayertoAsklepios(IV. rightly dissociates the dreams.. p.Withthisimageasherstartingpoint. Phineus is seated on a throne.

400-375) foundduringstreetworksin1984.imploreourfellowcitizensinthenameof the fortune of the Sebastoi to take care of the temple in which (statues of) our ancestors havebeenerectedandwhichwebuiltupatourownexpensesfromthefoundation.99-121(inRussian.IsidorosandMystatheyounger.287A. 11.p.)ofbarley.155-173[BE 2005.REGER(“ThepublicpurchaseofgrainonindependentDelos”.for2 .1dr.[JM] 252) O.Hyperboreus 8(2002).2.I.389-349)byanagonothetesduringhisterminoffice [forapreliminaryreportseeEBGR 2001.Délos362A.attributesittothedemeoftheAixoneis. pr. the inscription was found just outside room Γ [on the emperor cult at KilindoiaseeEBGR2003. p. Significantly. “Ἀνασκαφὴ ∆ωδώνης”. “An Endowed Peace”.S.Athens.cf.(forthepurchaseoftheanimals).SEG L545).forwood. of the concluding fragment of a lex sacra concerning the funds provided to priestsandtheirshareofthesacrificialanimal(IGII21356=LSCG28.. 200]: Ed.ClAnt12[1993].p.for1/6(med.314 A.“ἹερὸςνόµοςΑἰξωνέων”.WetheFlaviiMystaand (her)children. S.[JM] 254) J. for phryganaand3dr.(forthepurchaseofthesacrificialanimal).172].asparallelsfromErythrai(I.inorder that it remains undestructable]. It seems that the new festival was intended from its creation to correlatechronologicallywiththeGreaterPanathenaiaoranothermajorAtticfestival(lines 7s. MH 61 (2004).“GrainforDelos”.159]. SOULI – A.the skinofthesheep.D.[AC] 253)J.)ofgrain. According to S.TothepriestoftheHagneTheosthesameastothepriestess andtheskinsofbothsacrificialanimalsand20dr.399A.for1/4(med.1dr.MH60(2003). 1 ½ oboloi for 3 kotylai of oil.lines20-29)andSamos(IGXII.[JM] 255) C.p.[AC] 256)G.Erythrai28. pr.for1/6(med. for 1 chous wine.SOSIN. of an inscription on an architrave which records the dedication of a propylon in the sanctuaryofDionysos(Nymphaion. as suggested by G.Oneoftherelevantaccounts(I. “Eine neue Weihinschrift aus Nymphaion”.inAttikai Epigraphai.301179BC). SOSIN. the inscription refers most probably to rooms Γ and ∆ of the cult building. GRAVANI.D.reasonablydoubtswhetherthisaccountconcernsanendowmentormerelyanone-time purchaseofgrain.65-79[SEG LIII810]:SeveralDelian inscriptions refer to special funds for the purchase of grain (sitonia) and reveal the close financial interaction between the sanctuary of Apollon and the city. VLACHOPOULOU – K.and10dr.Y.4½ob.6.STEINHAUER.c. SOKOLOVA – N.Délos362A)referstothetempleofArtemisand the money kept there (ἐν Ἀρτεµι[σίω]ι) and not to the month Artemision.68.320).Thesimplementionofsitonai(line11)isnotnecessarilyanargumentfor anendowment.Tothe priestofParaloshierosynaof5dr. 2 ob.)ofgrain. since the money was lentfromthetreasuryofApollon(IGXI.suggeststhatthefestival for Peace was an important part of the Lykourgan religious policy and must have been establishedafterThebes’destructionin335. PAAH 158 (2003)[2006].c.lines37-49)show.61-70[SEG LIII572]:Astampedtilewiththeinscription∆ιὸ[ςΝάου]was foundneartheprytaneioninDodona(3rdcent.Germansummary)[SEG LII741]:Ed. since they can be dated to the Flavian period.J.2-8: A fragmentary Athenian inscriptiondating totheLykourgan period referstoa newlyestablishedpublicfestival for Peace (SEG XVI 55).CHANIOTIS.442A.1dr.p.:ἐντῶιἐνιαυτῶιἐνὧιἂντὰ|[Παναθήναιατὰµεγάλαἄγωσιν]).S. A.MYLONOPOULOS Σεβαστῶν|τύχηντοῖςπολεῖταιςἡµῶνΦλά|ουιοιΜύστακαὶΕἰσίδωροςκαὶΜύστανε|ωτέρα τὰτέκναπρόνοιανποιεῖσθαιτοῦ|ναοῦἐνᾧτὸγένοςἡµῶνἀνάκειταιὃνκα|τεσκευάσαµενἐκ θεµελίωνἐκτῶνἰδί|ωνὅπωςµένῃἀκατάφθορος[“intheyear118.1dr.for2 kotylai of honey.146A.[Weprovide an English translation of the text: “To the priestess of the Hagne Theos hierosyna of 5 drachmaiand1dr.. PAVLITSCHENKO.p. 2 ½ ob.for1/3(medimnos)ofbarley.p.

 pr.Anotherkylixwithagraffito(H2=SEG XXXVIII 755)wasdedicatedtoSabazios(4thcent.1½ob.maybethe famousathleteT.and3ob. Panskoye I. EpigraphicBulletinforGreekReligion 315 kotylai of honey. p. plausibly restores [τὸν ἀρ|χ]ιερέα.SHARANKOV.and2ob.Roberthadsuggestedthat the contest was founded by Helagabalus (BE 1970.[AC] 259)J. 5 ob.AD. of a dedication to Apollon Syidenosinfulfilmentofavowbyabeneficiarius(Sliven. AE 2003.23 and 116 (ph. since the name Antoneiniana impliesaconnectionwithCaracalla. 161). S. demonstrates that the festival must have already been founded under Caracalla. 2002.MarkianosfoundinthesocalledRomanagora atDelphi(early3rdcent.HAGEL–K. 542.1½ob.Imperialperiod).butahighpriestoftheemperorcult.AeliusAureliusMaroofSeleukeia.AeliusMaron.189-204 [BE 2003.-Y.forhalfakotyle ofhoney. 194-199).AD).S.2ndcent.2kotylaiofoil andhalfakotyleofhoney”]. The Monumental Building U6. p. An anonymoushighpriestandgymnasiarchoshonouredinDiokaisareia(SEG XXXVII1296. This high rank may have been awarded by Nero through the mediation of the athlete Nikostratos of Aigeai.AD). in L.Tyche 16(2001).Sept.Thehonouredpersonmayhavebeena citizen of the neighboring city of Seleukeia (p.(Forasacrifice)onthe eschara3ob. p.Vienna.sincethistitlewasnolongerusedinthe 2ndcent.c. p.Thededicant.convincinglyargues thatMarkianoswasprobablyaherald. see N.L.p.“LesAntôniniaPythiadeRome”.[AC] 260)J. of a bellshapedritualvasewithareddipinto(Panskoye. was thought to be a priest of Nero (line 4: ἱερέα).229 no. pr. it was dedicated to Herakles and found in a monumental building near a limestonereliefrepresentingHerakles.225]:ThevictorylistofL. honouredasapriestoftheemperorcultandagonothetesatAigeai(SEGXXXVII1246.Andwhenhepreparesa trapeza1½ob.e.Aur.i. AD). The use of διὰ πάντων (lines 16-18) shows that he was an artist. “Graffiti and Dipinti”.[AC] 258) V. for 3 kotylai of oil. (eds. SEG LI 1853]: According to S.areaof AugustaTraianainThrace.no25.theyshallprovideonthetrapeza2choinikesofgrain.Nikephoros17(2004).TheagonorganisedbyDionysioswasanἱερὸςκαὶοἰκουµενικὸςἀγών(lines7f.181-220[BE 2006.191-194).228-244 [SEG LIII 792-793]: Ed. Razkopi i Prouchivannia 28 (2001).STRASSER.for1/12of grain. 199-204) [but the expression χρήσιµον [τῇ] πατρίδιsuggeststhattheinscriptionwaserectedinthefatherlandofthesemen].Thefirst(andalsothelast)celebrationofthiscontest must have taken place in AD 214. ŠTEREVA.buta priestess (lines 4f.1st cent.). H 1). forphrygana. To the priest of the Archegetes and the other heroes hierosyna of 5 dr. 2ndcent. SEG LIII 646]: Ed.NorthShoreoftheBlackSea. this title was lost after Nero’s damnatio memoriae (p. while his victories at Olympiapointtohimbeingeitheraheraldoratrumpeter(orboth). The assassination of the emperor and the troubled politicalsituationpreventedasecondcelebration.STRASSER. for 2 choes of wine and 2 ob.[JM] 257) I. Dionysios. for phrygana.Andwhenoneofthe pentekostyesoffersasacrificeof popanaintheheroa.1ob.’s restoration of an inscription fromAnemourion(S.-Y. STOLBA.TOMASCHITZ.).wasnothighpriestofZeusOlbios. and the skinsofwhateveranimalsheslaughters.“LagrandreprêtrisedanstroisinscriptionsdeCilicie”.Repertorium der westkilikischen Inschriften nach den Scheden der Kleinasiatischen Kommission der Österreichischen Akademie der Wissenschaften. Aarhus. but S. 1998.[JM] .ancientThuidai/Syidai.1.AD)istheonlyattestationofapentetericGreekcontestinRome calledAntoneiniaPythia(line6:[Ἀ]ντωνείνιαΠύθιαἐνῬώµῃ).thetextdoesnotattestahighpriestofthecultofTyche. HANNESTAD et al.forakotyleofhoney.: ἱερασαµέν[ην τῆς | Τ]ύχης τῆς π[όλεως]. p. 1 ½ ob. 1567.300BC.for2choinikesofgrain.) [non vidimus.ThedisciplineofMarkianosisnotknown.F.for3kotylaiofoil.for2kotylaiofoil.).

 ForthisreasonTarsos. since lines 12-14 refer to Rhodian games.Kirchhoff).Cret. T.theiselasticHalieiawouldhave hadtobementionedinthefirsteightlinestogetherwiththeotheriselasticgames. in L.είου Α[ὐ]τοκράτορος.“Suruneinscriptionrhodiennepourunhérautsacré(Suppl.Laodikeia am Lykos 59).[AC] 264)R. Rh. Epig.thehomecityoftheathlete(lines14-16)].H.thetextstressesonlythefactthatthegamestookplaceinthecityofEphesos. Amsterdam. L. gives an overview of . “Cultic Honours for Benefactors in the Cities of Asia Minor”. The victorylistseemstohaveaclearstructure:theinternationalsacredandiselasticgames(lines 1-9).acontestfoundedafterAD197/8.inAttikai Epigraphai.85-97[BE 2005. hedismissesthispossibilitybecause.J.andperhapsLaodikeiagrantedhim citizenrights.Laodikeia am Lykos60)honouringthesonsof SeptimiusSeverus. SEG LII 1244]: A dedication to Theos Hypsistos (RECAM II418.[JM] 265) J.However. the Rhodian games (lines 12-14).demonstratesconvincinglythattheadjectiveθεῖοςisan equivalent of divinus and not divus and can refer to a living Emperor (IG II2 3405.Klio86(2004).Epig. IV 279.Lines17-20attestanexceptional gestureofpietyandmodesty:theathletecrownedthehermsinthestadiawiththecrowns hehadwonandproclaimedasvictorsthedemoiandtheboulaiofthecitieswherehewas himselfvictorious. Robert and T. S.Rh. and in one case a victory in the dromos hoplites (line 15). AST 19.STRASSER.189]:Afterabriefdiscussionofthemaindatessuggestedfor the famous Hekatompedon decrees (IG I3 4) and the problems associated with the restoration of the archon name in A 14f. CORSTEN suggested that the Laodikeian Antonea Geteia Olympiawereapentetericfestival.ο. makes a strong argument for the restoration of the name of the archon Philokrates (485/4.315-330 [BE 2006.Thelistmentionsalmostexclusively victories in the stadion race.DE LIGT – E.)wasrediscoveredinTavium. HEMELRIJK – W.AD. AD 210/11). STRUBBE. S. The term dieteris (line 10: [δε]υτέρας διετηρί[δος]) is used as an equivalent of trieteris (as in Aphrodisias).[ῦ] θ. Laodikeia/Lykos started organising sacredcontestsrelativelylate.p.“AdolfWilhelmandtheDateoftheHekatompedonDecrees”.4-8 [BE 2003. 67)”.141-164:ARhodiandecree(Suppl. Both L.129-143 [BE 2005. the Ephesian games (lines 9-12). I.STROUD. The inscription from Laodikeia should be dated between AD 198 and 211. Roman Rule and Civic Life: Local and Regional Perspectives.2 (2001).“L’empereurθεῖος etuneinscriptiondeLaodicéeduLykos”. and B 26f.STRASSER.accordingtohisview. 532.A.theDeiaareperhapsthebestknownamongthem(I.1st/2ndcent. It is interestingthatthegamesoftheKoinaAsiasatEphesos(lines10-12)arenotdesignatedas Ephesian.-Y.-Y.MYLONOPOULOS 261)J. 327]: S.anotherwiseunattestedcontest in Rhodes. 2004.EA37 (2004). Corsten regardedtheadjectiveθεῖοςasanallusiontothedivinationofSeptimiusSeverusanddatedit afterthedeathofthatemperor.arguesthatthecontestmusthavebeentrieteric.Antiocheia. Vorbericht”. GERBER.S. “Feldforschungen in Tavium im Jahr 2000.plausiblyrestores [τὸν ἀγῶνα ὑπὲρ τῶν] υ. STROBEL – C.S. himselfadmits(note50)thatanotherpossiblerestorationcouldbeἉλῖαinsteadofἉλίεια.316 A. p. p. AD 165/66.butS. p.).ἱ.sincehisvictoriesincludeoneattheSoteriaKapitolia inSyrianLaodikeia. as already restored by A.[JM] 263) K..[JM] 262)J. Robert’s restoration (Ἁλίεια ἰσολύµπια) is certainly too long [although S.IntheveryfragmentarybeginningoftheinscriptionS. focuses on another inscription – now lost – referring to the second celebrationoftheAntoneaGeteiaOlympia(I. SINGOR (eds.At thebeginningofline13S.CHANIOTIS.p.whileKaisareiaerectedastatueinhishonour. 462]: Despite its wealth.ῶν.suggestsrestoring∆εῖαὈλύµπια.67)honoursanathlete fromKaisareiaPaniaswhoaftertheendofhiscareerbecameahierokeryx onRhodos.M.The inscriptiondatestothe3rdcent. τ. Ἁλῖα seems to be the correct restoration. and the games at KaisareiaPanias.

 Paris.AninscriptionfromKymedatedbetween2BCand 14 AD (I.[JM] 267)D.maybeidentifiedwiththeMnasistratos. pr.521]:Aninterestinginscriptionfoundin1968inthesanctuaryof Eshmun at Sidon (AD 104) documents the dedication made by six members of a guild designated as ψειλωταί for the well-being of themselves and their families. the dedication of the statue of a . Mnasistratos. A New Greek Word from the Sanctuary of Eshmun at Sidon”. Parasitas in Knidos (I.196BC). Kirchner.).57-96:T.CaiusIuliusEpikratesandhisfatherCaiusIuliusApolloniosinMiletos(SEG XLIV942).-P. The reformer of the mysteries. 1390). Études anatoliennes. Ed.V53).early3rdcent. one may infer that the Karneastes was a young man representing his tribe at the Karneia. EpigraphicBulletinforGreekReligion 317 possiblecultichonoursgrantedtobenefactorswhowerecitizens. supra no 5] and by their interaction with the Roman authorities in times of crisis.PAAH 156(2001)[2004].supra no62]. 2nd cent.1098).alsopointsoutthatthe correctformofthenameisAndaniai(plural).THEMELIS. of a choregic monument in Athens (second half of the 4th cent.thusexcludingHellenistic kings. thethirtyhieroi representedthefiveMesseniantribes(sixfromeachtribe).thecultofDiodorosPasparosat Pegramon).AA(2005). Ein neues griechischesWortausdemEschmun-HeiligtuminSidon”. From the analogous rite in Sparta.2.Othercitizens who were granted cultic honours include Anticharis in Kyaneai (L. and the collective cult of euergetai. the dating system most commonly used in Messenia. ROBERT.39-46].Theirnumberin thistextsuggeststhattheyweremembersofthesametribe.103.‘Unadedicacoregicainedita’.[JM] 266) R.147-148[BE 2005.T.1.sonofPhiloxenidas. the cultic honours for these benefactors were motivated both by their activities in the gymnasion [cf.206]. Diodoros Pasparos in Pergamon (IGR 4.andnotthe55thyearaftertheconquestofGreece(146BC).mostofthededicantsareknownfromother sources. Gaius Iulius Artemidoros in Knidos (I.SUMMA. 181) is connected with this cult. 1939. T.EuthydemosandHybreasinMylasa(OMSIV44.Accordingto S. The Greek ψειλωτής is a loan from the Semitic verb psl which means ‘to cut stone.Thetextgivesthenamesofwinnersinthecompetitionofcomicchoruses. Roman magistrates.[AC] 268)P.T.Knidos 606). WACHTER. an inscription that mentions a θεῶν ἀγητήρ (EBGR 2001.andtheerectionofacultstatueinatemple(e.399-405).). assumes that the hieroi were men selected by lot amongprominentMesseniansandinitiatedinthemysteries of Andania(cf.70-79. generals.IG V.p. the ψειλωταί were a professional guild of stone masons and/or sculptors [who may have dedicated a small edifice.Knidos59).. Archaeology and History in the Lebanon 20 (2004).TheKarneiastasLeonandsixἱεροίdedicatedabronzestatuetteto (Apollon)Karneios(p.). MATHYS – R. seen by J.p.knownfroman honoraryinscriptionofAD42(SEGXXIII208)[cf.Otherepigraphicfindsincludea dedication to an anonymous deity (p.ZPE 150(2004).Theearliestdocumenttoattestcultichonoursforabenefactorisadecreefor LysonfromtheLetoonnearXanthosinLykia(SEGXLVI1721.Kyme 19) refers to the rejection of cultic honours by Lucius Vaccius Labeo and marksthelastepigraphicalevidenceforcultichonoursgrantedtobenefactors. 292-294). Apollonides (?) in Keramos (I.notAndania. STUCKY – H.consequentlythelex sacra should be dated to AD 24 and not 92/9 BC.presents newfindsfromMessene. to sculpture’.andCaiusIulius XenoninThyateira(TAMV.75-82[BE 2005. p.g. Gnaeus Pompeius Theophanes in Mytilene (IGR IV 55b).A. The most certain indications of the cult of an euergetes are the appointment of a priest.“ἈνασκαφὴΜεσσήνης”.p.makesthe important observation that the “55th year” that dates the lex sacra of the mysteries of Andania is the 55th year of the Actian era. 79. the offering of sacrifices.p. The same article in German: “Ψειλωτής (Psilotes).Keramos 9).Inthiscontext. This is the first direct attestation of the cult of Apollon Karneios in Messene. “Ψειλωτής (Psilotes).

 the dedications of Damophon and the agonothetes Dioskouridas (infra) must have been brought to the temple of Messene from their originallocationintheneighbouringtempleofZeusSoter(p.p. Hyakinthion). p.“Ἀµύκλες”.whothanked the gods and requested all good things for the emperor (οἱ Ἕλληνες [τοῖς] θεοῖς εὐχαριστοῦντες [καὶ] αἰτούµενοι τὰ ἀγαθὰ [τ]ῷ οἴκῳ αὐτοῦ).J.MYLONOPOULOS hypogymnasiarchos to Hermes and Herakles by the ephebes (p. “Ἀνασκαφὴ Μεσσήνης”. AD 177).27). 81. cf.2004p. but as one may infer from the letter forms.3rd/4thcent.nearSparta.CHANIOTIS.andthePolis(2ndcent.[AC] 271)A.p. χαῖρε. 2ndcent. PAAH 157 (2002) [2005]. the famous sculptor Damophon and his sons dedicated the akroteriatoZeus.p.A.sincethedecreesthathave beenfoundnearthistempleweretobesetupinthesanctuaryofMessene.25-44:Amongthe newinscriptionsfoundinMessenein2003wesingleoutabuildinginscriptionfoundneara Doric temple in the Agora. This was accomplished at the initiativeandexpenseofTib. 2nd cent.AD). The list was originally compiled in the 1st cent.τῶνἙλλήνων]διὰβίουκαὶἙλλαδάρχουἀπὸ τοῦ κοινοῦ τῶν Ἀχαιῶν). The .TheoiPantes.highpriestoftheGreeksfor lifeandHelladarches(τοῦἀρχιερέωςαὐτῶν[sc.ArchaicandClassicalperiod).ameasure(sekoma)donatedtoTheoi Pantesandthecitybyaformeragoranomos(AD139.AD. an honorary inscription for a victor at the Olympia and the Lykaia (p. 2nd cent.Flavius[--]krates. of a longlistof128membersofaneranosfoundaccidentallyatAnoLimniZophra(Attica.82.C.1stcent..ClaudiusSaithidasKailianosII. known from many inscriptions as a benefactor.28). χαῖρε) [Πούπλι is not a femalename.65)whosestatuewasdedicatedtothegodsby‘theGreeks’.[AC] 270)P.p. 1487: Ἀσπί. “Κατάλογος ἐρανιστῶν”.this textshowsthatDamophondidnotonlyworkintheAsklepieion.34).[AC] 272) A.66].p.reportsthe discovery of inscribed sherds of vases in a deposit in the sanctuary of Agamemnon and Kassandra(Amyklai.butthevocativeofΠούπλις=Πούπλιος]. Τὸ Ἔργον τῆς Ἀρχαιολογικῆς Ἑταιρείας κατὰ τὸ 2003.21-55: The most interesting among the new epigraphic finds from Messene is an honorary inscription for AntoninusPius(p. φίλανδρε. [The new finds from Messene (see also EBGR 2001.butwasalsoresponsible for the bronze sculptures (central and side akroteria) of the temple of Zeus Soter..AD 53B1(1998)[2004]. p.“ἈνασκαφὴΜεσσήνης”.Hegivesthetextofoneof them. 45). AD. in Attikai Epigraphai.38).p.whoiscalledaheros(theatre. Among the other inscriptions we single out a dedication to Zeus Soter by a formeragonothetesfoundinthesanctuaryofZeusSoter(44. Athens. names were added until the late 1st or 2nd cent. an ephebic list dated with reference to the eponymous priest of Zeus Ithomatas (p.).BE2005.amemberofaprominentfamily(90.37-38.110]:T.42). 50f. ψυχὴ καλή. 108) makeanewexaminationoftheemperorcultinAchaiaandoftheofficeoftheHelladarches necessary]. Pythaeion. 93. and particularly involved in the emperor cult. THEMELIS. pr.THEMOS.p.253-269: Ed. BC).now in the Piraeus Museum).BC.).38).THEMELIS.173[BE2005.35-37)[cf. a posthumous honoraryinscriptionsetupby thepolisina funerarybuildingforDionysios. IG V. THEMOS. The other texts include a dedication to Aphroditefoundnearthetheatre(undated.andaposthumoushonorary inscriptionforthePlatonicphilosopherTib.thededicationbyawomanofstatuesof herthreegrandchildrentoEleuthyia(undated. Πούπλι.V.Thetempleof Zeus must have been somewhere nearby.150].[AC] 269) P.1. sonofAristomenes(ἥρωι).theplotsorareasareoftennamedafter deities (Artemitaion.aLatindedication to Faustina (p.andalintel withthepuzzlinggraffito[ἔ]ργονἼσιδος(p. and an epitaph with the unusual formula καλὴ ψυχή (καλὴ ψυχή. This templecannotbeidentifiedwiththeDorictempleintheAgora.).PAAH 158(2003)[2006].3rdcent.p.adedicationtoAgamemnon[onthiscultseeEBGR 2003.318 A.PETRAKOS.Anotherdocumentfound thereconcernstheleasingofland(undated.

38bis)showsthatajudicialprocedureconcerningthe termination or limitation of asylia is attested only in connection with suppliant slaves (IG XII.p. 1st cent.The Law and the Courts in Ancient Greece.thepriestofHerakles.71-91.AD. 3) A new restoration of a dedicationbyasonofLeukonItoAphroditeOurania(Pantikapaion.aimedatterminatingtheasyliaofthe murderers. 1390).notonlytothis particular sanctuary. it would have denied themaccesstoeverysanctuaryinMantineia.808bis]:T.Ephesos 101).andbesidesthepriestofHeraklesonlythreenamesoferanistai areaccompaniedbyademotikonorapatronymikon.p.[AC] 276) S.).arguesthattheinscriptionconcerning theconvictionofpersonsformurderscommittedinthesanctuaryofAleainMantineia(IG V. [If Mantineia wanted to exclude the convicts from the ‘Sakralgemeinschaft’.421]:T.23-35:Areviewof theevidenceconcerningeffortstolimittherightofconvictsorprosecutedpersonstofind asyliainsanctuaries(cf.RUBINSTEIN(eds.p.London.795bis.389-349.).R.presentsaseriesofepigraphicalstudies:1)Thepriestwho ismentionedinadedicationtoAchilleusPontarches(Olbia.g.155-168 [BE 2006.2.[JM] 274)P.pr.“Gerichtliche KontrolledesAsylanspruchs”.butagraffito(Ἀφροδ[---])attestshercultalreadyearlier(c. 305.whileMeterarrivedlaterandwasinstalledinthesamesanctuary. p.T. “Zpigrafičeskie zametki”.Laodikeia 53.AD.TOMLIN. ThecultofAphroditeOurania[Ἀπατού]ρουµεδέουσαisattestedinPantikapaiononlyinthe mid-2ndcent.520510 BC).“Sedeintuoloco:AFourthCenturyUterinePhylacteryinLatinfrom RomanBritain”. the apagoge procedure permitted in certain casestheremovalofsuppliantsfromsanctuaries. SEG XXXVII 855.(CIRB75).Theoldestinscriptionfromthesitereferstothe cult place as a sanctuary of Zeus Patroos (I. TOKHTAS’EV.anarchiereusofAsiaand eponymous priest from Laodikeia (e. p.anopenair sanctuary located on the north slope of the Panayır Dağ. Another inscription foundneartheMetroon(also5thcent.thisiswhyI suspectthattheverdict.ofaLatinphylactery foundatWest .c.2)”.THOMAS.S. 156 and 169.ZPE115(1997).“Polemo.thisvolumewillbesummarizedinSEG 2005]. I.[JM] 275)G.NAIDEN.NoneoftheinscriptionsaddressesherunderthenameKybele. shows that the cult of Meter datesfromtheearly4th cent.Ephesos 104.AntoniusZeno. T.2004.OnthesubjectofsupplicationseeF.EBGR 1996.M.249-262:TheepigraphicevidencefromtheEphesianMetroon.“The‘MountainMother’:TheotherAnatolianGoddessatEphesos”. p. in Asyl.O.)referstoitasajointsanctuaryofZeusPatroosand Apollon Patroos (I.followedbythenamesoftheeranistai.[AC] 277)R.J. suggests that the cult place was originally dedicated to ZeusandApollon.sonofPolemon.THÜR.262 = IPArk 8) and their expulsion for all time from this sanctuary did not aim at denyingtheconvictedmurdererstherightofasyliainthissanctuarybutatexcludingthem from the community (‘Ausschluß der Verurteilten aus der Sakralgemeinschaft’).2)CommentsonthedativeformsἈρτέµιἘφεσείηιandἘφεσήιηιusedin dedications to Artemis Ephesia in the area of Pantikapaion.3rdcent.1.Maleandfemale membersarelistedtogether. EpigraphicBulletinforGreekReligion 319 documentwasfirstcompiledbythehieropoiosandkosmetesApolloniosunderthearchonship ofLeukiostheYoungerfromRhamnous.in Les cultes locaux. In Athens. in Anacharsis.confirmedthroughanoracle.“SupplicationandtheLaw”.THONEMANN. 5th cent.291-294:Ed.andcontinuesintotheImperialperiod. these names belong to a group of Persian namesinOlbia.M.CIRB7). 10) New edition of the inscriptions on a cylindrical gold capsule of an amulet (Tyritake. SEGLIII786.in E.S.59.SonofPolemo(Dio.6.HARRIS–L. IG V.[JM] 273)C. AD) is probablyadescendantofkingPolemonIofPontusthroughthedirectmaleline.EA37(2004).144-149 [BE 2005.arguesthatL.SEGXLV1028(17))withpersonalnamesandthewordψυχή.ThelistisheadedbythearchieranistriaThaleiaand Theodoros.IOSPEI²134) was Μουκουνας Κύρου (not Μουκουνακυρος).12.2ndcent.

C.AD)isanew exampleofaprayerforjusticeinwhichthedefigenscedestoadivinitytwothirdsoflostor stolenproperty([d]eae Dea[na]e dono capitularem et fas[c]iam minus parte tertia si quis hoc feci[t s]i p[u]er si [p]uella s[i] [s]er[vus] s[i liber] don[o eum] nec p[er] me [vi]v[ere] possit.1972.[AC] 281)J.c. pr. accepts the suggestion made by J.Berlin. TOMLIN..infra no280.Igivehim.361-382:Ed. andthroughmelethimbeunabletolive”)[cf.[AC] 278) R. p.?)fromtheCod.Ifanyonehasdonethis.“DieBefragungdesOrakelsdurchAthleten”.butitsinterestingfeatureisthefactthatithasfourholesthatimply thatitwasnailedtosomething[forthesignificanceofthedisplayofcursetabletsseeEBGR 2003.Theparticularinterestofthetextlies intheuseoftheverbannoto.thewishforwealthandvictory.TOMLIN.askedApollonDidymaios abouthischancesofvictoryinaforthcomingevent. probably 4th cent.pr.[AC] 279)R.One ofthem(2.Iao Abrasax PANEE ablan‹n›athanalba date salutem et vic‹t›toriam Tib(erium) Clau(diu)m Similem quem peperit Heren(n)ia Marcellina. thoughinteresting.SGO01/20/02.122-124.O.O. Ebert that the reason for this dedication could have been a favourable oracular response regarding the chances of the athleteduringtheforthcomingathleticevent.S.“ACurseTabletfromNottinghamshire”.Griechische Epigramme auf Sieger an gymnischen und hippischen Agonen.interpretation].“ABilingualRomanCharmforHealthandVictory”.while the person’s name is given in Latin. c. T.attestedforthefirsttimeinacursetablet(probablynotinthe meaning‘tocede’).with thescribeapparentlytransliteratingaLatinformula.3rdcent. AD) containing a Latin prayer for justice against a thief (“I make a note of two gaiters.W.p. “A Roman Inscribed Tablet from Red Hill..J.259-266:Ed. whetherwomanorifman[--]twopartstothegod”). p.givehealthandvictorytoTiberiusClaudiusSimiliswhomHerenniaMarcellina bore”).TREMEL.Thesecondtext(3.oftwoleadcursetabletsfromLondinium.nothinginthewordingofthe text (Κρὴς Ἄλκων ∆ιδ[ύµου?] Φοίβῳ στέφος Ἴσθµ᾿ ἑλὼν πύξ) allows such hypothetical.p..MYLONOPOULOS Deeping(Imperialperiod).oncessionofpropertytogodsseesupra no44]. an axe.CHANIOTIS. T.“Inscriptions”.e.111118:T.Britannia 34(2003).Interestingly.n°30. AD)isalmostillegible.TURNER.Thebull tamerApphion. An epigram ofunknownprovenance(J. a pair of gloves. suggests that Tiberius Claudius Similis came from LowerGermanyandmostprobablybroughttheamuletwithhim.4thcent.andinthepromisetothegodofashare(duas partis deo)ifthepropertyis recovered[cf. JRS 53 [1963].S. p.ItinvokesIao. iswritteninGreekletters.TOMLIN–M. Antiquaries Journal 84 (2004). Abrasax..Nikephoros17(2004). this evidence includes two inscriptions.discussesthe(primarilyliterary)evidenceforathleteswhoconsultedoraclesbefore their participation in athletic contests.HASSALL.5thcent.AD).Sabao. “I give to the goddessDeanamyheadgearandbandlessone-third. presents a new critical editionofaleadtablet fromRedHill(E.Theamuletisalamellacutfroma thingoldsheetbearingtenlineswritteninLatinbutinaninterestingmixtureofGreekand Latinletters:charakteres ιαω charakteres αβρασαx ̟ανεη αβλανναθαναlba δαθε σαλυθεµ εt υικtθωριαµ tib claum similem quem pepeperit herenia marcellina(i. Ratcliffe-on-Soar (Nottinghamshire)”.Pal.87].S.[Nevertheless.Bothhisquestionandthefavourable divine answer were presented on stone in the Sarapeum in the south market of Miletos (SEGIV425.Adonaiandcommandsthewombtostay initsplace(sede in tuo loco)[forsimilarspellsseesupra no80].[JM] .EBERT.346-352: T.infra no278].G.320 A.whoapparentlydancedonthebull’sbareback.O.Muchmoreclearisthecaseoftheepigramreferringto theoracularresponse givento ApphionfromAlexandria byApolloninDidyma. a knife.themostimportantpartofthecharm.ofaRomangoldamulet(Billingford). “Iao.ZPE149(2004).[JM] 280)R.2ndcent.referstoavictoriousathletefrom CretewhoafterwinningtheboxingcontestattheIsthmiadedicatedanunspecifiedoffering to Apollon (Delphi?).

rejectswithlinguisticargumentstheinterpretationofma-ka o-po-re-i ko-wa intheLinear-B tabletsofThebesastheequivalentofMaGe.wrestlers. p. SEG XLI 115 .) showing that it was dedicatedbyHerakleidastoAsklepios(Αἰγλαπιῶι).andKore(cf.charioteers. pr. Theodori in Kythera. TSARAVOPOULOS.oftworeliefsrepresentingthe Thracian Rider dedicated to Heros Souregethes (Veliko Tarnovo. MDAI(A) 118 (2003).Langenweißbach. The theonyms of Demeter/Da-mater and Poseidon/Posei-da-on are compositaconsistingoftheIndoeuropeanwordsmaterandpotisandtheprehellenicwordda. EpigraphicBulletinforGreekReligion 321 282) J. The divine epiklesis potnia meter may originate in the 2nd millennium BC. demonstrates that in Graeco-Roman antiquity almost every kind of athletic contest could become the object of magic. 150-140 BC).336Kat.“DieThesmophoria.8.207-211: In 1973 three oinochoai were found during cleaning work in the well of the monastery of St. TSOUKLIDOU.).seeN.andGermantranslation [forno11(averylongdefixiofoundinthehippodromeofAntioch)seenowEBGR2003. consequently. area of Nikopolis ad Istrum. Horos 14-16 (2000-2003).N. p.[AC] 286) D.AE2003.[θλων].andevenanimalfighterswerepotential victimsofbindingspells.Brimo. the ritual announcement of the hierophantesintheEleusinianmysteries(Hippol. T.ZeusOpores. 88]: In this study T. 72]. One of the vases has a graffito (5th cent. p. these competitions were introduced in the Hellenistic period (cf. There is also little evidence for the use of defixiones in connection with gladiatorialcombats. ἀγωνοθετοῦντος Παυσιµάχου.Defixioneswerenotusedinathleticcontextsinwhichrivalrywas not important.80f. left.orboth. Kernos 17 (2004).originaltext. Fluchtafeln im antiken Sport.IG VII2452:Γᾶ Μάκαιρα.Haer.shehadnothingtodowithDemeter.Themajorityofthe‘agonisticcurses’concerntheRomancircus. V.early3rdcent.155and2003.OneofthemwasdedicatedtoHerosSouregethes(p.112)andasevidence forthecultofadivinetriad. 10) [BE 2005.pr.butthevastmajorityseemstodate tothelateImperialperiod.the secondtotheHerosbyavillage(ΚώµηΘεωλοπάρωνεὐ|χαριστήρεονΗΡΩΝΗCἀνε|τίθει. T.presents100examplesofalreadypublishedagonisticcursesin averyusefulcataloguewithbibliographicalreferences.AD. kitharist or auletes and Nike on the reverse) and the inscription on the reverse (τῶν Ἀ[θή]νηθ[ε]ν ἄ.non vidimus. Hildesheim.IG VII2733:ΖεὺςὈπώρης.2006.The pre-eminent position of circus spectacles in Roman life explains the fact that most of the ‘agonisticdefixiones’aredirectedagainstcharioteers.968].SHARANKOV.TRÜMPY. p. as is the designation anaktoron inthecultofDemeterinEleusisarelicoftheMycenaeanperiodandanindication thatthewanax wasanobjectofworship.[JM] 283)C.‘Agonisticcurses’ canbefoundfromthe6thcent..AD).[AC] 284) A.[JM] 285)I. whose names in the Bronze Age were Dao and Damater.1565]:Ed.439and353Kat.TSAROV.BCtothe6thcent. “A New White-Ground Panathenaic Amphora”. of a white Panathenaic amphora found near the Odeion of Herodes Atticus in Athens (c. Magica agonistica.40:ἱερὸνἔτεκεπότνιακοῦρον) seems to be a poetic formula inherited from the Mycenaean period.notinthesenseofnormsorlawsbutinthesenseofsacredobjectsthat are to be deposited).DeounddasAnaktoron:Beobachtungenzur Vorgeschichte des Demeterkultes”.13-42: In this important study.83-85)[bothmentionedbyM. p.383-395: Ed.T. approachesfromthelinguisticpointofviewthemeaningofThesmophoria(‘thecarrying/ bringingofthesmoi’.Ifma-ka wasagoddess. 2004 (Nikephoros Beih. The existing evidenceshowsthatrunners.OPPERMANN. TREMEL.Der Thrakische Reiter. right) support the assumption that the prize given in the dramatic performances at the Panathenaia were white Panathenaic amphoras. The representation (Athena on the obverse. “Κυθηραϊκά”.seeEBGR 1997.Annuaire du musée historique de Veliko Târnovo 14(1999)78-82[SEG LIII724725.theirhorses.

25-44:Amarblestele (3rdcent.p.Wefindasimilarexpression inanotherrevelationofdivinepower. Greek Hymns.PausimachosmaybePausimachos.sonofDemokles.summarizestheevidencetheyprovideforalargevarietyofideasaboutdeath and the afterlife. BREMER. πᾶσιν θαῦµα βροτοῖσι µέγα. the PholarchsoftheEleats. The fact that the motifs were often taken from anthologies may explain whycontradictoryideasappearinoneandthesameepigram.cf. and Ptolemais (W.M. presents a base fragment of an Attic black-glazed bowl dedicated to Parthenos.MYLONOPOULOS III39-43). in Ergo – Thessalia. in order to receive divine wisdom (perhaps adopting Pythagorean traditions).I.‘ArchaicBuildingsofPorthmion’.97-101 [BE 2004..Histriae105).37-54 [SEG LIII802]:InareportontheArchaicphaseofPorthmion(NorthShoreoftheBlack Sea).J.):θαῦµαµέγ᾿ἀνθρό[ποις].2005. p.SEGLIII559):Ed.p. Asklepios.[Themetricallexsacra ofthesanctuaryofMeterinPhaistos(I.322 A.Cret.late6th/early5thcent. foundinalayerofdestruction(43-45. Erythrai. while the use of caves in the context of oracular activities is known from the entire Greek world. Greek Texts and Commntary.[JM] 290)M. 7:ὦµέγαχάρµαβροτοῖς).whichisalludedtointheHomerichymnonAsklepios(XVI.Tübingen.assuggestedbyD.26.[AC] 288) A. 21: πένψας . Dion.91-106)]. U.PP59(2004).which couldhaveservedasanoracle.cf. p. V. DespitethelinguisticconnectionbetweentheHistrianepiclesisφωλευτήριοςandtheElean term φώλαρχος.Delos1618line2)[thefatherofEumachosinIGII22452line28]. 1st cent.VerkenningenvanhetGrieksegrafepigramop steen”.Pippidi.The epiclesisφωλευτήριοςisknownsolelyfromthisinscriptionanditsmeaningremainsobscure.pr.Itseemsthatthistext(partofa dedicatory epigram?.150BC (I..xxiii.inThe Cauldron of Ariantas.early5thcent. TZIAFALIAS. whose cult probably originated in Thessaly (see now J. AD). This expressionmayhavebeeninspiredbytheDelphicoracleconcerningAsklepios(Paus. U..A..329-377 (English summary): Using a large number of grave epigrams.suggeststhatthemembersof the association descended into a cave (φωλεός) in the course of ceremonies for Apollon Oulios.p. “Ταύτιση τοῦ ἀρχαίου Μοψείου”. “Truth Lies at the Bottom of a Cave: Apollo Pholeuterios.andSubterraneanOracles”.ThevenerationofApollonincaveswasnotwidespread. FURLEY – J.CHANIOTIS. II. an acclamation?) records an epiphany.φάοςἀνθρώποισιν).thevictorinachariotrace inthePanathenaiaof170BC(SEGXLI115I39-40)andepimeletesinDelosinc.[AC] . the famous paian for Asklepios known from Athens.[AC] 287)R.“Naareenanderewereld.4: χάρµα µέγ᾿ ἀνθρώποισι).II. also discusses the termφώλαρχοςusedtodesignatetheheadofamedicalassociationinEleadevotedtothe cultofApollonOulios(SEGXXXIX1078)[infra no293].)beginswiththe samephrase:θαῦµαµέγ᾿ἀνθρώποιςπάντωνΜήτηρπροδίκνυτι. and Themisonion. I.)foundinHistriabearsadedicationtoApollonPholeuterios(I.but nevertheless known from Athens.T..TYBOUT.VACHTINA.SEG XLIII514).p.offersanintriguinginterpretationofφωλευτήριοςinconnectionwiththebasicmeaning of the verb φωλεύω (‘to live or hide in a cave or a hole’). RIETHMÜLLER.2001.221. Heiligtümer und KulteI.J. Aulai. ὁδαγ[ὸ]ν θεῖον ὄφιν. perhaps of Asklepios. the Histrian ApollonPholeuterioscouldhavebeenadivinityworshipedinasubterraneancavity.theself-revelationofGlykosNeosAsklepios inLucian(Alexander18:εἰµὶΓλύκων.[AC] 289) Y.ofafragmentaryinscriptionfoundatGyrtoniinThessaly (ancientMopseion?..U. xvii.theappearanceofAsklepios’sacredsnake(I. According to U.3. Lampas 36 (2003).Cret.Heidelberg.37-39.2ndcent.161-165no6.supra no23. U. demonstrates that there was no connection between the Histrian cult andtheEleanmedicalassociation.D.1:χάρµαµέγ᾿ἀνθρώποισι)andinthehymnof Isyllos(IGIV2129:µέγαδώρηµαβρωτοῖς). USTINOVA.

V. VARINLIOGLU.Poseidon(8).Hellenistic). “Laodikeia in Karia”. [AC] 293) L.Ourios. son of Chrysaor of Stratonikeia. The most interesting text commemorates the performance of a prayer (for the emperor?) [to the emperor?] by the board of priests of Theos Sebastos [Augustus] (31 B: τὸ σύστηµα τῶν ἱερέων Θεοῦ [Σεβασ]τοῦλιτὴνἐποίη[σε].Inthisrespect.c.and altars(14.SEGXLV1557lines7f. RUGGIERI (ed.andPompaios(4). 29-34) [cf.Astone(argos lithos) maybeinscribedwiththenameofHermes(16:ΕΡ. p. dedicationstoSeptimiusSeverusandhisfamily(33A)andtoananonymousemperor(83A). Soveria Mannelli.possiblyconnectedwithApollonOulios(alltheseleadershavethenameor signum Oulis)[cf.AD). The decree of the Panamareis emphasizesLeon’seffortstopromotethesanctuaryofZeusKariosandtherevivalofthe cult.OlympiosKairos(3).supra no289].“LeonSonofChrysaorandtheReligiousIdentityofStratonikeiain Caria”. 1209-1212]: Ed.Hellenistic). In a politically complex and dangerous situation.[JM] 292) E. for his role as priest of Zeus Karios. Boundary stones of sanctuariesorsacredproperty(1-12).andthekoinonoftheLaodikeis(SEGXLV 1557) [the latter texts are republished in HTC 84 and 89.Hellenistic).I.buildinginscriptions(13?. This is why Leon’s ethnic Stratonikeus is present in the decreeofKallipolisbutommitedinthatofLaodikeia:thekoinonoftheLaodikeistriedto avoidthenameofacityhatedbytheRhodians. Hellenistic). Il golfo di Keramos: dal tardo-antico al medioevo bizantino.TheothertwodecreesrefertothearbitrationofLeon“betweenthosewhodisagreed ontheoaths”(SEGXLV1556lines12f. whose statuewasdedicatedtothegodsbyhisparentsandbrothers(cf. the dedication of a sundial to the Demos and the Theoi Keramietai Megaloi (8A. The decrees refer to the efforts undertaken by Leon to create a cult community with the sanctuary of Zeus Karios as its religious centre. 437]: Three inscriptions found at Panamara honour Leon. ca.)wereissuedbythekoinonofthePanamareis(I. EBGR 2000. p.18)attestthecultsof Athena[Helle]nieandZeus[Helle]nios(1).).5A. 2).Stratonikeia 7).AthenaPolias (17.:καὶτοὺςδιαφεροµένους ὑπὲρ τῶν ὅρκων συλλύων διετέλει).givesashort introduction to the cults of Elea (p. Le iscrizioni greche di Velia. 150-200 AD).PoseidonAsphaleios(7).Thedecrees(2ndcent.Imperial period)HeraThelxine(9). 139]. pr.(Zeus?)Exakesterios(13).Hellenistic).theleadersoftheEleaticschoolofmedicinewhichwasorganisedasa cultcommunity. The other texts include a posthumous honorary inscription for a man. Persephone andHades(15.1stcent.ZeusOrios(sc.ZeusHypatosAthe[naios?](6). Chiron 34 (2004).Stratonikeia 7lines10-11)topersuadeamongothercommunitiesalsoanautonomouspolisonthecoast (Kallipolis) and one under Rhodian control (Laodikeia) to participate in a common cult (ZeusKarios/Panamaros)underthecontrolofStratonikeia.Awell-knowngroupoftextsrecordsthenamesoftheἰατροὶφώλαρχοι (22-24.wenotetheverbκαθιερόω inadedication(17).Hellenistic).theStratonikeis attempteda“gentle”territorialexpansiontryingatthesametimetogainaccesstothesea through a religious procedure. Hestia(18. see now also R.adedication(17)..Keramos 5.Hera(10-12).Leonapparentlytried“withoutsparingdangerorcostorsuffering”(I.207-244 [BE 2005. 2003. the dedication of an altar in accordance with decrees (31A. 2003: Corpus of 79 inscriptions of Elea/Veleia(ifnootherdateisgiven.ZeusAl[astor?]kaiOrios(5).[AC] . The swearing of oaths is expected in this context. ZeusPolieus(14. in The Greco-Roman East. VAN BREMEN. of inscriptions from Keramos.thecityoftheKallipolitai(SEGXLV1556).14).thetextsdatetotheClassicalperiod). p. VAN BREMEN.395-411 [SEG LIII 1202. Vienna. “Die Inschriften von Keramos”. in V.367-398]. VECCHIO. EpigraphicBulletinforGreekReligion 323 291)R.150-200AD)[prayerstotheemperoraredirectlymentioned inIGRIV1273lines11-13:πᾶσαςτὰςεἰςτὸνθεὸ[µκαὶ]εἰςτοὺςκυρίουςαὐτοκράτοραςεὐχὰς καὶ θυσίας].

 8.12:cf.1982. pr.223-295[BE2005.ThisusefulcollectionincludesaseriesofdedicatoryepigramsaddressedtoApollon .purificatory. VINOGRADOV – A.and(Apollon)Ietros(2-3.[AC] 296) J.). 12 and 14.p. 206.III. VILLING.Similarhonoraryinscriptionssetupbyσυνθύταιare knownfromBoiotia(P.6-7). given the variety of possible functions (apotropaic. They name Apollon (13-23).IGDOP56-57.alsomentions a fragmentary dedication from Hyettos [one recognizes the verb [ἀνέ]θηκ[ε] and perhaps εὐχό[µενος]].magical).9.andcommentsonlanguageand metre.butthis should not be taken for granted for all relevant texts (e.theydidnotplayasignificantroleinClassicalAthens. The members of a cult association (οἱ συναχθέντες ὑπ᾿ αὐτοῦ συνθύται.10).ritual.compilesacollectionofBoiotianepigrams. of an honorary inscription on a statue base.CHANIOTIS.V.).136bronzeandclaybellshavebeenfoundasdedicationsinthesanctuary of Athena Chalkioikos in Sparta. With a few exceptions(1.Études béotiennes.coulditbe amisreadµελίκρατον?]. SEG LIII 456 and 475]: Ed.p.2).VLACHOGIANNI.p.Egypt.whosebackgroundinmanycasesissimilarto thatofthe‘prayersforjustice’(e. While these strategies worked in times and places in whichastrongreligiousclimateprevailedandsecularinstitutionswerenotinapositionto provideeffectiveassistance.andwestern Europe)aswellasofconfessioninscriptions.givesan excellentoverviewofthevariousfunctions(military.-R. three of them inscribed and explicitly designated as dedications to Athena (Br1. τὸν ἑαυτῶνεὐεργέτην)honouredP.AD 54B1(1999)[2005].identifiestwo differentstrategiesofsocialcontrolconnectedwiththiscategoryoftexts:peopleappealed to the gods for help against an opponent. prophylactic.S. the dedication were made by both men and women. COHEN (ed.present23graffitionvases dedicated to Apollon.collectsanddiscussesrepresentativeexamplesof‘prayersfor justice’(primarilyfromAthensandKnidos. and they informed the opponent that the gods have been called in for assistance.V.59.g. Munich. 550-400).99)thetextsarenew.4-5. 37-76: Continuing his studies on the social aspects of curses and conceptsofdivinejustice. for the Knidian tablets). 5th-4th cent.butalsofromAsiaMinor.14. Recht und soziale Kontrolle im klassischen Athen.supra nos44-45and99]. 198.V.VOTTÉRO.G.. V. 2002.134-142[SEGLIII788]:V. 10.[AC] 297)E.V.suspectedthatthededicantofno8(ἈναπέρρηςἈναχύρσο–)was thesonofthelegendarysageAnacharsis.forhis benefactions(Thespiai.1st/2ndcent.VERSNEL.“ΝοµὸςΒοιωτίας.[AC] 295) A.Inhisanalysisof numerous texts and in particular of the persuasion strategies applied by the victims of wrongdoing in order to provoke divine punishment. Ἄρτεµις ΑἰγινίαinPaus.329331 [BE 2006.Paris. the contentofcursesdepositedintempleswasprobablyknowntothepriests.AppealtotheGodsasaStrategy in Social Control”. cf.ROESCH.presentingtheirtext.69-122:V.CorneliusOuetranos..ABSA 97(2002).[AC] 298)G.translation.83.).inAnacharsis.BIWK 69)[cf.practical.“Boeoticaepigrammata”. “For Whom the Bell Tolls in Ancient Greece? Archaic and Classical GreekBellsatSpartaandBeyond”.MYLONOPOULOS 294)H.Inonecase thededicationisspecifiedasµέλιπατρ[ώιον?](8)[thereadingcannotbechecked.J.Wesummarizethe content of the new texts.Παραδόσεις”. p. Demokratie. Apollon Aiginaios (11. Some ‘prayers for justice’ were publiclyaccessibleandmeanttoinformtheculpritthathewaspursuedbythegods.thefounderoftheassociation.100]:V.S.p. in D. “Graffiti iz svjatiliša Apollona na zapadnom temenoseOl’vii”. RUSJAEVA. stresses the need to avoid generalisations in the study of appeals to divine justice.ApollonBores(8.[Other relevantarticlesinthesamevolumewillbepresentedinEBGR 2005]. found in the western Temenos of Olbia (c.“WritingMortalsandReadingGods.120-128).dedicatory)ofbellsin ancientGreece.324 A.inL’épigramme. The exact significance of the dedication of bells in this particualar sanctuary cannot be determined.p.g.

344.and6. line6).3rdcent.Les trépieds du Ptoion. Oxford.)wasprobablyerectednearthealtarofZeusSoterinAkraiphia(cf.7=CEG 334. WAGMAN. µαντήϊέ σοι τόδε.“Relief-undInschriftenfragmentedeskommagenischenHerrscherkultes aus Ancoz”.41=IG VII 1818.more probably.[thetextdoesnorrefertoafunerary.either toaspecificcultplaceof Pan or.W.Paris.thestatueofa young warrior dedicated by his father). χρυσοκ[όµα].-P. Mnemosyne and the Muses in Thespiai (44 = SEG LIII 476).cf.85-96: Fragments of a Kommageneanbasaltrelieffoundasearlyasin1958inthevillageofAncoz(todaylost)attestedthe existence of a temenos dedicated to the Kommagenean ruler cult for Antiochos I. discusses the representationofPanonavotivereliefdedicatedbyphrouroiinEpidauros(IG IV2305).268. p. véridique pour moi comme pour mes ancêtres.269. 43 = IG VII 1796-1805).24=IG VII2537.andtoanonymous gods(17=IG VII4249.branch.271and V.[AC] 300)J.εἰκόναἑαυτοῦ·|ἀλλάσυδεξάµενος.5.afterthegodhadappearedin hisdreamand(accordingtothetranslationofP.club?)andstandinginfrontofacave(?).Ἄπολλον.Thebes.andinthefuneraryepigramforaboxerwhowonvictoriesattheNemeaandthe Basileia(39=IG VII4247). 239]: Making ample use of the rich epigraphic material and the literary sources W. PP 57 (2002) 357-361: W.totheperception of the godasaguard holding a club.1)andinDelphi(2.28=AP 6.ApollonPtoiosinAkraiphia(4= CEG 333.whodedicated hisownstatuetoApollonPtoiosinAkraiphia(36.theMuses(34=IG VII4240.GUILLON.10and15=CEG 336. “Pan Dendrophorus?”.Thebes. In 1979/80 further small fragments of reliefs and inscriptions were found during a survey directedbyS.38=IG VII530).ApollonPlatytoxos (18=CEG 331).suggestingthatoriginallyatleastfourorfivebasaltstelaiandone big limestone stele (most probably depicting the king together with Apollon or ApollonMithras-Helios-Hermes) stood in the temenos of Ancoz.|στῆσενΠαστρό[φ?]ουυἱός.WAGNER–G.1943.PETZL.3.). Zeus (22 = IG VII 2462.|ἀψευδῆ µὲνἐµοίτεκαὶἡµετέροιςπρογόνοισιν|φήµηντὴνἀγαθὴνἀντιδίδουτελέαν).Victoriesincontestsarementionedinthededicatoryepigram ofaherald.S. [this is not an ‘épigramme funéraire’ in a narrow sense.[AC] 299) R. commemorating the victory at Leuktra). 2004 [BE 2005.byapotter.thereferencetothegymnasioninline2suggeststhatthestatuewasdedicatedinthe gymnasion(cf. The very fragmentary inscribed blockscertainlybelongedtoinscriptionscomparabletothosefoundinthelargehierothesiaof NemrudDağıandArsameia-on-the-Nymphaios. draws an intriguing pictureofthesanctuaryofDelphianditspanhellenicgamesfromtheearly1sttothemid . τάµοιἔννυχοςαὐτὸςὑπέσχου.anex-votooftheThespianswhoparticipatedin thecampaignofAlexander). This would explain why this relief was dedicated by those guarding the territory.3rdcent.the gods(8=CEG 327.The godisrepresentedholdinganobject(tree.109-115) had promised him and his descendans prophetic abilities (“accorde-moi en échange.|φωνὴνφθεγξάµενοςπρὸςἐµὴνὄπαπροσγελάσαςτε.3.commemoratingthebattleatPlataia).Thefunerarymonumentforawarriorwhowaskilledinabattle (37=GV 1603. by a victorious auletes.[JM] 301) R.SGO II08/01/40inKyzikosandsupra nos26and109)]. in Religionsgeschichte Kleinasiens. la bonne parole prophétique qui s’accomplit”).Delphes III.but to a commemorative monument erected by the man’s wife and daughter]. Roman Delphi and its Pythian Games. The most interesting text is the dedicatory epigram of Aristichos (Πτώιε.wherethemilitarycataloguewasexhibited.no27. p.sothattoday19fragmentsareknownfromthissite. 94no. WEIR.36=SEG LIII454). ThisunusualmotifsuggeststhatthereliefreferstoanEpidaurianculticparticularity.ALP.whowonavictoryinacontestinhonourofZeus(Basileia?.F. EpigraphicBulletinforGreekReligion 325 inThebes(1=LSAG p.Dionysos(21=IG VII1794).Ἀρίστιχος.admirablyput thejigsaw-puzzletogether.

c. p.WHITEHOUSE.350-450AD)..1. Volume Three.CHANIOTIS.10-48).4. 77-107) based on the descriptions by Plutarch and Pausanias.116.Roman Glass in the Corning Museum of Glass.aswellasthe victorsatRomanDelphi(seetable4.in F. stresses that the central position of Delphi in the definition of Greek cultural identity did not experience severe changes in the Imperial period.J. WÖRRLE.III..69and2003. discusses the fragmentarydecreesofMaroneiaconcerningtheorganisationoffutureembassiestoRome toprotectthecity’sprivileges[EBGR2003.Ermandyberishadservedasapriestof theemperors.Thefollowingchapterdealswiththearchitecturalsetting of the sanctuary (p.4..28].e. FDIII.W. the information delivered by the archaeological research at the site.Chora und Polis.2003[SEG LIII2125]:InscribedglassobjectsinthecollectionoftheCorning MuseumofGlassincludethreependantswiththeacclamationεἷςθεόςandarepresentation ofalion(891-893. FDIII. and the inscriptions refferingtocontructions.NewYork/ Manchester.After anintroductorychapteronDelphiandthePythiangamesduringthe6thcent.[JM] 302)D. PAAH 157 (2002) [2005]. 49-76) is dedicatedtotheadministration ofthesanctuary (epimeletai.331) [oneminorproblemistheabsoluteabsenceofplansandphotos]. “ErmandyberisvonLimyra.2foradetailedlistofDelphicvictorswiththerelevant epigraphic references).III.restaurationsordamagesatthesanctuary(e.ein prominenter BürgerausderChora”.Accordingto W.MYLONOPOULOS 3rdcent.94. W.the assemblyandtheagonoftheLykianKoinon.2.108-139) discussesinter aliatheinscriptionsthatattestthepresenceofphilosophersandsophists(e.83.W.Thenextchapter(p.474).326 A.AD100).AD.149-167 [BE 2005.[AC] 303)M.ADforPythiangames incitiesinMainlandGreeceandAsiaMinor[listingonlycoinswiththeexplicituseofthe wordΠΥΘΙΑ.Chapterfour(p.115. SEG LIII 659]: W..239].theexpressionπρώτηἀπ᾿αἰῶνοςinthetextreferringtoHedeashouldbetranslatedas “firstever”andnotas“firstofthecentury”].c. 42.Basedonadetailed collectionoftheepigraphicmaterial.3.BE 2005. The second chapter (p.291-302:Ed.g.commentsontheunusualprocedurefor theselectionoftheenvoys. p. “Maroneia im Umbruch.2004.ROUSSET.244.98.203. discusses briefly the very interesting inscription referring to the three victorious daughters of Hermesianax (FD III.204.g.WÖRRLE.andAntoninusPiustotheDelphicsanctuary. XAGORARI-GLEISSNER.).III.65-77: A sanctuary of Meter Theon.i.Thefinal chapter (p.91. this unusual mode of appointment is the reason for the special divine protection achievedthroughdoubleoaths. originally excavated in .discussinginmoredetailtheperiodbetweenNeroandAntoninusPius.Hadrian. Duringhistermasprytanis. “Ἔρευνα ἱεροῦ Μητρὸς Θεῶν στὸν Σωρὸ Τανάγρας”. summarizes the relevant epigraphic evidence from thirty cities and presentsdetailedtablesonthenumismaticevidenceofthe3rdcent.Limyraorganisedtheἐθνικὴπανήγυρις.199.Munich.agonothetai). 534) suggesting that this inscription shouldbeseenasanattestationformixedstadioncompetitions[onthisratherproblematic issueandonthistextseetherecentbibliographysummarisedinEBGR 2002.(p.unknownprovenance.presentsacatalogueofthefourteenknownPythian agonothetaifortheRomanperiod.1.140-175)isdedicatedto the benefactorial activity of Roman emperors at Delphi with a more detailed study of the relationshipofDomitian. 176-211) presents a very useful discussion of new Pythian games founded in RomeandincitiesintheRomanEastbetweenthereignsofCommodusandGallienus.whowerenotelectedfromamongthecitizensofMaroneiabut simplydeclaredtheirwillingnesstoserveasenvoysandtooktherelevantoath. Chiron 34 (2004).269.In numerous tables W.p.W.pr.KOLB(ed.seealsothecriticalremarksofD. Von der hellenistischen zur kaiserzeitlichen Polis”.[AC] 304) M.[JM] 305) M.ofanhonoraryinscription written on the base of a bronze statue of Ermandyberis posthumously dedicated by PteunasetothegodsinLimyra(Limyra. 382.

ZAVOU. was located again at Soros.Liège.245).pr.With its coinage. pr.ZHURAVLEV.ZIEGLER.3/4(2002).[AC] 306)E. After a thorough study mainly of the relevant numismatic material.[JM]  AngelosCHANIOTIS JoannisMYLONOPOULOS     AllSoulsCollege OXFORDOX14AL angelos. Heiligtümer und Kulte des Poseidon auf der Peloponnes. Πελο̟όννησος οἰκητήριον Ποσειδῶνος. after he had served as phylarchos. Z.ZAVOU.“ΝοµὸςΛακωνίας”. so creatingatightconnectionwiththenewemperor. 4th cent.187:Ed. son of Theomedes of Anagyrous. Z.Horos14-16(2000-2003). EpigraphicBulletinforGreekReligion 327 1874 (cf.2003(Kernos.“Ἀττικὴἀναθηµατικὴἐπιγραφή”. p. Anazarbos was able to postulate an affinity between its own holy mountain Zarbos and the holy mountain of Emesa.ofadedicatoryinscriptiononastatuebase(Athens. where Helagabalus’ main sanctuary existed.suppl.ACSS 8.theholymountain(theacropolis) of the city..de  ..AD B1(1999)[2005].”.chaniotis@classics.compileda catalogue of stamped inscriptions on Eastern sigillata B found on the North Shore of the BlackSea(p. suggests that such depictions are strongevidencefortheintroductionoftheSyriancultofHelagabalusinAnazarbosandhis amalgamation with the local mountain god Zeus Olybreus. the cult continued until the Roman Imperial period at the earliest (cf.uk  TheorieundGeschichteantikerReligionen UniversitätErfurt NordhäuserStraße63 D–99089ERFURT. [On Poseidon’s cult in Tainaron see J.ac.ofadedicationto Poseidon (Tainaron.“TerraSigillataandRedSlipPotteryintheNorthPonticRegion(a ShortBibliographicalSurvey”.mylonopoulos@uni-erfurt. Ποhοιδᾶ[νι]).BC].p. but also making ample use of the existing epigraphic sources. IG VII 560) [which should be dated to the Imperialperiodandnottothe2ndcent.119-123:Ed.)foundreusedintheLate Roman fortification wall north of Hadrian’s library.MYLONOPOULOS.  joannis. [JM] 308)D.59-85: Coins minted in Anazarbos duringthereignofHelagabalusveryoftendepictZarbos.theyincludethenamesofgods(IsisandSarapis).V. IG VII 560-562). Chiron 34 (2004).[AC] 307)E.p. assumes an analogous amalgamationoftheSyrianAphroditeofEmesaandthelocal(Aphrodite)Kassalitis. The statue of Euktimenos.[AC] 309)R.p. and excavated.239-309[SEG LII731]:Z.13). The finds show that the sanctuary was founded in the 5th cent.p. Z.ox.229-240]. Chr. identifies the father of the honoured person with the hippeus Theomedes Anagyrasios known from curse tablets found in Kerameikos and in the Athenian Agora.2ndcent.“DerBurgbergvonAnazarbosinKilikienundderKultdesElagabalin den Jahren 218bis 222 n. was dedicated by his mother and sister. near Tanagra.