C O N T E N TS
Vorwort des Herausgebers ...... 13 Preface ...... 15 Abbreviations, Selected Bibliography ...... 19
I THYATEIRA 1 Lex Sacra ...... 25 2 Honour to Tiberius Claudius Antyllos ...... 29
II APOLLONIS 3 Oracles of the Didymaean Apollon for the City of Apollonis ...... 31
III ÇALTEPE (N OF MOSCHAKOME) 4 Record of Contributions to the Mysteria of Artemis ...... 39
IV MAGNESIA AD SIPYLUM 5 Dedication to an Anonymous God ...... 43
V KARAOĞLANLI (NEAR MOSTENE ?) 6 Thank-offering to a Deity or Deities (rediscovery and revision) ...... 45 7 Christian Dedication ...... 45
VI ÇALDAĞI (SE OF HYRKANIS) 8 Cult Table and Censers Dedicated to Apollon Kisaualouddenos ...... 47 9 Dedication to Apollon Cissauliddenus (in Latin) ...... 48 10 Fragment of a Christian Prayer ...... 49
VII KEMALPAŞA (BETWEEN SMYRNA AND TURGUTLU) 11 Dedication to an Anonymous God ...... 51 12 Boundary Stone of the Church of Parsada (rediscovery) ...... 52
VIII CAESAREA TROKETTA 13 Oracle of Clarian Apollon (rediscovery) ...... 53
IX KAVAKALAN (SW OF IULIA GORDOS) 14 Fragment of a Christian Invocation (?) ...... 55 15 Honour to a Temple Warden by the People of Hierokaisareia ...... 55
6 MALAY ‒ PETZL, New Religious Texts from Lydia
X BETWEEN THYATEIRA AND GÖLMARMARA 16 Dedication to Zeus Kananeirenos by a Priest of Zeus Mesdianos ...... 57
XI CHARAKIPOLIS 17 A) Dedication to the Virgin Goddess Velitia Furia Apphia ...... 59 B) Funerary Altar for Publius Velitius Thynites ...... 60
XII DALDIS 18 Boundary Stone of a Church ...... 61
XIII SATALA 19 Dedication to Zeus Aerios (rediscovery) ...... 63 20 Christian Prayer (rediscovery) ...... 63
XIV İĞDECİK (NE OF SARDEIS) 21 Boundary Stone of the Temple of the Sardian (?) Artemis ...... 65 22 Fragment of a Dedication ...... 66
XV YEŞİLOVA (E OF SARDEIS) 23 Dedication of a Krater ...... 67
XVI THE SANCTUARY OF ARTEMIS ANAITIS AND MEIS TIAMOU AT ESENYAZI (SE OF MAIONIA) 24 Dedication to An(a)eitis ...... 71 25 Dedication to Thea Anaitis ...... 71 26 Dedication to Thea Anaeitis ...... 71 27 Dedication to Thea Anaeitis ...... 72 28 Dedication to Thea Anaeiteis ...... 72 29 Dedication to Thea [Ana(e)itis] ...... 72 30 Dedication to Meter Anaeitis ...... 73 31 Dedication to Meter Anaeitis ...... 73 32 Dedication to Meter Anaeitis ...... 73 33 Dedication to [Meter] Anaeitis ...... 74 34 Dedication to Meter Anaeitis ...... 74 35 Dedication to Meter Anaeitis ...... 74 36 Dedication to Artemis Ana(e)itis ...... 75 37 Dedication to (Artemis ?) Anaeitis ...... 75 38 Dedication to Anaeitis and Meis Tiamou ...... 76 39 Dedication to Meter Aneitis and Meis Tiamou ...... 76 40 Dedication to Artemis Anaeitis and Meis Tiamou ...... 77 41 Dedication to Artemis Anaeitis and Meis Tiamou ...... 78 42 Dedication to Artemis Anaeitis and Meis Tiamou ...... 78 Contents 7
43 Dedication to Artemis Anaeitis and Meis Tiamou ...... 79 44 Dedication to Artemis Anaeitis and Meis Teiamou ...... 79 45 Dedication to Artemis Anaeitis and Meis Tiamou ...... 80 46 Dedication to Artemis Anaeitis and Meis Tiamou ...... 81 47 Dedication to Artemis Anaeitis and Meis Tiamou ...... 81 48 Dedication to Artemis Anaeitis and Meis Tiamou ...... 81 49 Dedication to Artemis Anaeitis and Meis Tiamou ...... 82 50 Dedication to Artemis Anaeitis and Meis Tiamou ...... 82 51 Dedication to Artemis Anaeitis and Meis Tiamou ...... 83 52 Dedication to Artemis Anaeitis and Meis Tiamou ...... 83 53 Dedication to Artemis Anaeitis and Meis Tiamou ...... 84 54 Dedication to Artemis Anaeitis and Meis Tiamou ...... 84 55 Dedication to Artemis Anaeitis and Meis Tiamou ...... 84 56 Dedication to Artemis Anaeitis and Meis Tiamou ...... 85 57 Dedication to Artemis Anaeitis and Meis Tiamou ...... 85 58 Dedication to Artemis Anaeitis and Meis Teiamou ...... 86 59 Dedication to Artemis Anaeitis and Meis Tiamou ...... 86 60 Dedication to Artemis Anaeitis and Meis Tiamou ...... 87 61 Dedication to Artemis Anaeitis and Meis Tiamou ...... 87 62 Dedication to Artemis Anaeitis and Meis Tiamou ...... 88 63 Dedication to Artemis Anaeitis and Meis Tiamou ...... 88 64 Dedication to Artemis Ana(e)itis and Meis Tiamou ...... 88 65 Dedication to Artemis Ana(e)itis and Meis Tiamou ...... 89 66 Dedication to Artemis Ana(e)itis and Meis Tiamou ...... 89 67 Dedication to Artemis Ana(e)itis and Meis Tiamou ...... 89 68 Dedication to Artemis Anaeitis and Meis Tiamou ...... 90 69 Dedication to Artemis Ana(e)itis and Meis Tiamou ...... 90 70 Dedication to Artemis Ana(e)itis and Meis Tiamou ...... 90 71 Dedication to Artemis Ana(e)itis and Meis Tiamou ...... 91 72 Dedication to Artemis Ana(e)itis and Meis Tiamou ...... 91 73 Dedication to Artemis Ana(e)itis (and Meis Tiamou ?) ...... 91 74 Dedication to Artemis Ana(e)itis and Meis Tiamou ...... 92 75 Dedication to Artemis Ana(e)itis (and Meis Tiamou ?) ...... 92 76 Dedication to Artemis Anaeitis (and Meis Tiamou ?) ...... 92 77 Confession to Artemis Anaeitis and Meis Tiamou ...... 93 78 Fragment Recording Ransom Paid by a family ...... 94 79 Fragment Recording Ransom Paid by the Symbolaphoroi ...... 94 80 Fragment Recording Ransom Paid by a Family ...... 95 81 Confession to Artemis Anaeitis and Meis Tiamou ...... 95 82 Confession to Artemis Ana(e)itis and Meis Tiamou ...... 96 83 Fragment of a Confession ...... 96 84 Dedication (to Artemis Anaitis ?) ...... 96 8 MALAY ‒ PETZL, New Religious Texts from Lydia
85 Dedication by Ammias ...... 97 86-9 Dedications (fragmentary) ...... 98 90 Fragment of a Hymn ...... 99 91 Dedication to Theos Hosios and Dikaios ...... 100 92 Dedication to Theos Hypsistos ...... 101 93 Dedication of a Statue of Telete ...... 101 94-106 Fragments ...... 102 APPENDIX I: Anepigraphic Finds from Asar Mahallesi ...... 107
XVII GÖKDERE (SE OF MAIONIA) 107 Dedication to a Mother of Gods ...... 117 108 Dedication to Anaeitis ...... 118
XVIII PARLOENOI (W OF SAITTAI) 109 Metrical Dedication to Apollon Syrmaios ...... 119
XIX SAITTAI 110 Dedication to Dionysos by a Mason ...... 121 111 Record of a Construction Dedicated to Aphrodite and Some Emperors ...... 121 112 Dedication of a Statue of Zeus by the Spelmenoi ...... 122 113 Dedication Recording Cure of Eyes ...... 123
XX NORTHEAST LYDIA 114 Dedication to the River-God Hermos ...... 125 115 Posthumous Honours by an Association of Hymnodoi of Artemis ...... 126 116 Confession to Meis Axiottenos ...... 126
XXI THE SANCTUARY OF APOLLON AXYR(E)OS AT GÖKVELİLER (S OF SAITTAI) 117 Dedication to Apollon Axyreos ...... 129 118 Confession (?) to Apollon Axyreos (?) ...... 130 119 Fragment of a Confession ...... 131 120 Confession to Theos Helios Apollon Axyreos ...... 132 121 Fragment of a Confession (?) ...... 132 122 Fragment of a Dedication to Meis Axiottenos ...... 132
XXII THE SANCTUARY OF MEIS ARTEMIDOROU AXIOTTENOS AT MAĞAZADAMLARI (NW OF KOLLYDA) 123 Confession to the Mother of Meis Artemidorou who Rules over and Protects Axiotta ...... 137 124 Dedication to the Mother of Meis and Meis Artemidorou who Rules over and Protects Axiotta ...... 138 125 Confession (?) to Meis Artemidorou [who Rules over and Protects Axiotta ?] ...... 138 Contents 9
126 Fragment of a Dedication to Meis Artemidorou [Axiottenos ?] ...... 139 127 Fragment of a Dedication to the Mother of Meis and Meis Artemidorou ...... 139 128 Dedication to Meis Axiot(t)enos ...... 139 129 Confession (?) to Meis Axiot(t)enos ...... 140 130 Dedication to Meis Axiottenos (a new fragment of SEG 49, 1550) ...... 141 131 Fragment of a Confession ...... 141 132 Fragment of a Confession ...... 142 133 Fragment of a Confession ...... 142 134 Fragment of a Confession (?) ...... 143 135 Fragment of a Dedication ...... 143 136 Fragment of a Dedication (?) ...... 144 137-157 Fragments ...... 144 APPENDIX II: Anepigraphic Finds from Mağazadamları ...... 151
XXIII THE SANCTUARY OF THEA LARMENE ON THE TOMA MOUNTAIN (SW OF SAITTAI) 158 Dedication to Thea Larmene ...... 157 159 Confession to Meter Larmene ...... 158 160 Confession to Meter Larmene ...... 160 161 Dedication to [Thea] Larmene ...... 161 162 Dedication to Thea Larmene ...... 161 163 Dedication of a Propylon to Hadrian and M[eter Larmene ?] ...... 162 164 Fragment of a Dedication ...... 162 165 Dedication to Meter Larmene ...... 163 166 Epigram for (Meter or Thea) Larmene ...... 163 167 Dedication to [Thea] Larmene ...... 164 168 Dedication to Thea Epekoos (rediscovery and revision) ...... 164 169 Fragments of a Confession ? (rediscovery and revision) ...... 165 170-175 Fragments ...... 165 APPENDIX III: Anepigraphic Finds from the Toma Mountain ...... 169
XXIV NISYRA 176 Fragment Recording a Prophet ...... 173 177 Fragment of a Confession ...... 174
XXV THE SANCTUARY OF METER TAZENE AND MEIS PETRAEITES AT KAVAKLI AND ITS SURROUNDINGS 178 Confession to Theoi Tazenoi ...... 177 179 Dedication to Meter Theôn Tazene ...... 178 180 Dedication to Meter Taszene ...... 178 181 Dedication to Meis Petraeites ...... 179 182 Dedication to Meis [Petraeites ?] ...... 179 10 MALAY ‒ PETZL, New Religious Texts from Lydia
183-184 Fragments ...... 179 185 Dedication to Meis Petraeites ...... 180 186 Record of a Ransom for Appeasing the Gods ...... 181 187 Fragment of a Confession ...... 182 188 Confession to Meter Andirene (metrical) ...... 183 189 Post Mortem Honours to a Chief-phrator by the Symbiosis TVN KALOKAIRVN . 186
XXVI IAZA 190 Dedication to Mega Theion Epiphanes ...... 189 191 Dubious ...... 189
XXVII KULA 192 Dedication to the Gods of the Underworld ...... 191
XXVIII MAIONIA 193 Dedication to Thea Andene and Tiamou by the Phratra of Wagoners ...... 193 194 Dedication of a Propylon (?) to Septimius Severus and his Son(s) ...... 194 195 Honour to a Priest of Augustus by an Association of Sacrificers (Thysiastai) ...... 195 196 Dedication to Zeus Maspalatenos ...... 197 197 Dedication to Zeus Maspalatenos and Meis Tiamou by an Emperor-loving Phratria ...... 198 198 Dedication to Theos Hypsistos ...... 199
XXIX MAZLITEPE (PEBALEIS) NEAR KULA 199 Dedication of Some Real Estates to Zeus Keraunios ...... 201 200 Dedication to Domitian by the Pebaleis ...... 203 201 Dedication of a Building to Domitian and Domitia ...... 204 202 Dedication to a Mother Goddess and Apollon ...... 205
XXX AREA OF PHILADELPHIA 203 Dedication to Zeus Keraunios by a Private Association at Tetrapyrgia ...... 207 204 Dedication to Theos Hypsistos ...... 208 205 Record of a Dedication or Contribution ...... 209 206 Honour to a Priest of Dionysos PRO POLEVS ...... 210 207 Funerary Inscription for a Priest and his Wife ...... 211 208 Dedication to Apollon Nazilleus (?) ...... 212 209 Dedication to Thea Philis ...... 212 210 Tomb of Alexander, Son of a Presbyteros from Rhoendos ...... 213
XXXI SILANDOS 211 Dedication to Theos Hypsistos ...... 215 212 Dedication to the Gods ...... 215 Contents 11
XXXII TABALA 213 Dedication to Poteo(s) ...... 217
INDICES I Personal Names ...... 219 II Deities ...... 222 III Rulers ...... 223 IV Geographica ...... 224 V Vocabulary ...... 224 VI Phonology - Grammar ...... 232 VII Selected Topics ...... 234
MAP
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VORWORT DES HERAUSGEBERS
Lydien gehört zu den – nicht nur in epigraphischer Hinsicht – ertragreichsten Landschaften Kleinasiens, wovon auch die bisher drei umfangreichen Faszikel mit Inschriften dieser Landschaft in der Reihe Tituli Asiae Minoris (V 1-3) zeugen. In dem vorliegenden Band werden nun über zweihundert Inschriften von zwei der renommiertesten Fachleute der Epigraphik Westkleinasiens bekannt gemacht bzw. in revidierter Form wieder vorgelegt, die seit mehr als vierzig Jahren epigraphische Forschungen in diesem Gebiet durchführen, wobei sie in nicht geringem Maße Unterstützung von der Kleinasiatischen Kommission (seit 2013 “Arbeitsgruppe Epigraphik”) der Österreichischen Akademie der Wissenschaften erfuhren. Dementsprechend haben sie einen Großteil ihrer Ergebnisse im Laufe der vergangenen Jahrzehnte u.a. auch in mehreren Monographien veröffentlicht, die in den beiden von der Akademie herausgegebenen Reihen TAM und ETAM erschienen sind: H. MALAY, Greek and Latin Inscriptions in the Manisa Museum (ETAM 19; Wien 1994); ders., Researches in Lydia, Mysia and Aiolis (ETAM 23; Wien 1999); G. PETZL, TAM V 3 (Wien 2007); P. HERRMANN, H. MALAY, New Documents from Lydia (ETAM 24; Wien 2007). Mit diesem neuen Band setzen die beiden Autoren ihre Publikationstätigkeit fort und veröffentlichen eine große Anzahl bisher unbekannter Inschriften, die ausschließlich die Religion, einschließlich des Christentums, betreffen. Darunter sind so bedeutende Texte wie eine lex sacra (Nr. 1), die Vorschriften für das Betreten eines Heiligtums enthält, ein Orakel (Nr. 3), eine Grabinschrift für eine “vergöttlichte” Verstorbene (Nr. 17) und vieles mehr. Der Erkenntnisgewinn ist groß und beginnt schon bei der Nennung bisher unbekannter Lokalgötter (z. B. Zeus Kananeirenos und Zeus Mesdianos in Nr. 16); die Anzahl der im Heiligtum der Artemis Anaitis und des Meis Tiamou gefundenen Inschriften wird um über achtzig Texte erhöht (Nr. 24-106), und das Heiligtum des schon lange bekannten Gottes Meis (Artemidorou) Axiottenos kann anhand neuer Inschriftenfunde lokalisiert werden (Nr. 123-157). Das ist jedoch nur eine kleine Auswahl der vielen für die antike Religionsgeschichte wertvollen Inschriften dieses Bandes, und ich freue mich, meine Tätigkeit als Herausgeber der beiden oben genannten Reihen mit diesem Buch beginnen zu können.
THOMAS CORSTEN
TO THE MEMORY OF PETER HERRMANN (1927-2002)
P R E F A C E
It is a well-known fact that the region of ancient Lydia is rich in archaeological and, above all, in epigraphic remains from the Greek and Roman periods. Until the mid-20th century the ancient settlements and sanctuaries located in its remote rural parts remained relatively undisturbed. Since then, things have changed: the trade in antiquities, formerly run on a small scale, has considerably increased; inscribed stones, discovered on the surface, unearthed during the many ongoing building activities, or (often illegally) 'excavated', are offered on the market or go unnoticed into private collections. The provenance of many of these stones is not recorded but can sometimes be determined by the contents of their inscriptions or on stylistic grounds.1 The epigraphic documents are of outstanding importance for research on the history (political, sociological, cultural, religious) and geography of Lydia in Greek-Roman times; fresh discoveries often lead to a better understanding of earlier ones when they are put into a larger context. Over more than thirty years, HASAN MALAY has spent great effort travelling to many places where the discovery of inscribed monuments was signalled to him. Whenever possible he took care of their transportation to a museum (particularly the one in Manisa), getting infor- mation concerning the circumstances of their discovery, and thorough documentation. He also led two rescue excavations: one on the Mount Toma, the site of the sanctuary of Thea Larmene,2 the other at Mağazadamları where he localized the cult center of Meis Artemidorou Axiottenos and his Mother.3 This book presents the harvest of these activities. Together with GEORG PETZL, who, in 1983, undertook together with him an epigraphical survey in Lydia and has been in close contact with him ever since, MALAY has established a collection of unpublished inscriptions. These contribute to our knowledge of the religious life in Lydia from Hellenistic to Late Roman times (the great majority dating from the first three centuries A.D.).4 They are arranged according to a geographical order and fall under various categories, namely Sacred Laws, Oracles, Hymns, Honorific Inscriptions, Dedications (amongst which a good number of Confessions), Boundary Stones, Building Inscriptions and Funerary Inscriptions. Except for the Latin inscription no. 9, all texts are Greek. The inscriptions are translated unless their text is too fragmentary.
1 See H. MALAY, "Some Inscriptions from Lydia up for Auction", EA 39 (2006), 87-99; here no. 193, with n. 180. 2 See chapter XXIII. 3 See chapter XXII. 4 Some very poor fragments, mostly found on the sites of sanctuaries, are included here in spite their 'religious' character cannot be proved.
16 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
A certain number of the inscriptions have been published previously and are included here when they could be illustrated for the first time by photographs5 or when the text of a given inscription could be improved by fresh evidence.6 Many of the inscriptions presented in this book are of special interest and a glance at the Indexes shows the wealth of material concerning in particular the indigenous deities and the local features of cult practices in Lydia: A lex sacra from Thyateira (no. 1); a compendium of texts from the Didyma oracle (no. 3), the exhibition of which outside Didyma / Miletus is a rarissimum; an early Augustan honorific inscription for a priest of the temples of Augustus issued by their ‘Association of the sacrificers’ (no. 195); several texts documenting other religious associations or illustrating the organization of cult activities (nos. 4, 21, 115, 189, 193, 197, 203). Five groups of texts originate from rural sanctuaries which have been identified archaeologically: for Artemis Anaitis and Meis Tiamou (nos. 24-106), for Apollo Axyreos (nos. 117-121), for Meis Artemidorou Axiottenos (nos. 123-157), for Meter Larmene (nos. 158-175), and for Meter Tazene and Meis Petraeites (nos. 178-189, no. 188 being the first known metrical ‘confession inscription’). Yet, the 'realities', which form the background of the texts, are sometimes difficult to grasp. We also found ourselves not sufficiently prepared for the interpretation of some inscriptions, whose language appeared obscure to us. And, of course, the fragmentary condition of a document is frequently an obstacle to its understanding. We are thus aware of the fact that our commentaries can often be not more than a point of departure for future research. Especially MALAY’s visits to many places have enabled us to include here topographical observations, illustrated by photographs, in particular for places where sanctuaries of individual gods could be identified. The anepigraphic fragments, which were found in these sanctuaries, are published here in three Appendices.7 We gladly acknowledge our debt and gratitude to many institutions and persons sine quibus non: we wish to give our thanks to Prof. G. DOBESCH, the former Director of the Kleinasiatische Kommission and Prof. TH. CORSTEN, his successor, for their kind help in pro- viding the Austrian Academy’s financial support to MALAY’s work in Lydia. The Academy’s grants between the years 1993 and 2013 enabled him to rescue numerous inscriptions of which the greater part has already been published8. It is a pleasure also to thank İSMAİL AKÇURA (Mani- sa) for financing a part of the expenses for the rescue excavations at Toma Mountain and Mağa- zadamları. Of numerous local inhabitants, who always supported MALAY’s frequent surveys by showig hospitality, reporting the discovery of inscribed stones and always guiding him during re- searches, RAMAZAN NERGİS (Kula / Esenyazı / Asar Mahallesi), HALİL ÇERÇİ (Kula / Gökçe- ören), KEFAYETTİN ÖZ (Akhisar), ÖNER KAYA (Akhisar), NURULLAH KARGIN (Kula / Şeremet / Kavaklı Mahallesi), RAMAZAN KOYUNLU (Gördes / Kayacık), VEYSEL KUŞOĞLU (Turgutlu), REHA KORKUT (Kemalpaşa / Ören (Parsa) deserve special thanks.
5 Nos. 6; 12; 13; 19; 20; 130; 168; 169. 6 Nos. 6; 130; 168; 169. Proposals for new readings have been made for two published texts (TAM V 3, 1520 and V 1, 274) without ranging them in the present numbering: see the commentaries on nos. 189 and 199. 7 Chapter XVI with Appendix I; chapter XXII with Appendix II; chapter XXIII with Appendix III. An unpublished stele without inscription offers a parallel to the depiction of the river-god Hermos on the stele no. 114 (see the photographs there). 8 See MALAY, Manisa Museum; MALAY, Researches; HERRMANN (†) ‒ MALAY, New Docs. Preface 17
MALAY’s work in the field, excavations, museums and private collections would not have been carried out without Prof. CUMHUR TANRIVER’s continuous help and collaboration. We owe a great deal to him not only because he always spent time and energy for saving new epigraphic material but also took over the responsibility of the rescue-excavations at Toma Mountain and Mağazadamları. On this occasion, we also thank MEHMET ÖNDER, who participated in most sur- veys, Dr. İSMAİL GEZGİN and Dr. SEVGİSER AKAT for their efforts under demanding conditions during those excavations. Likewise we should express our gratitude to Prof. ENGİN AKDENİZ, the Director of the Thyateira excavations, for his special attention to drawing MALAY’s attention to inscribed stones in that area. On this occasion, we also should record the generous help and support of HASAN DEDEOĞLU, the former Director of the Manisa Museum, to whom we owe the richness of the epi- graphic material kept in that museum. It is also a pleasure to thank all the other museum direc- tors, who followed him, and the museum staff for their continuous help and hospitality. Likewise we are grateful to the collectioners İSMAİL AKÇURA (Manisa), YAVUZ TATIŞ (İzmir), MUHARREM KAYHAN (Söke) and ÜMİT EVRAN (İzmir) for giving permission to work on the inscriptions they collected. We wish in particular to thank some colleagues who supported our work by discussing textual and interpretative problems: see the members of the Institut für Altertumskunde of the Cologne University mentioned in the commentary on no. 3, amongst whom G. STAAB deserves special mention as he helped us not only with philological but also technical problems. Thanks go also to both anonymous referees engaged by the publisher and again to TH. CORSTEN, whose valuable proposals led to a number of changes in our manuscript. SUE ELLEN DOPP (İzmir), MICHAELA P. and RICHARD L. JOHNSON (Nottinghamshire) and HENRIKE KINGSBURY (Northampton) helped to improve our English. The responsibility for all deficiencies remains of course with us.
HASAN MALAY GEORG PETZL İzmir 2016 Cologne, 2016
ABBREVIATIONS, SELECTED BIBLIOGRAPHY
An. Ép. Année Épigraphique Arkeoloji Dergisi I Arkeoloji Dergisi I (Erol Atalay Memorial), 1991 Ath. Mitt. Athenische Mitteilungen BABesch Bulletin Antieke Beschaving BCH Bulletin de Correspondance Hellénique
BECHTEL, HP F. BECHTEL, Die historischen Personennamen des Griechischen bis zur Kaiserzeit, 1902
BLÜMEL, IvIasos I W. BLÜMEL, Die Inschriften von Iasos I (I.K. 28.1), 1985
BLÜMEL, IvMylasa II W. BLÜMEL, Die Inschriften von Mylasa II (I.K. 35), 1988
BLÜMEL ‒ MERKELBACH (†), IvPriene W. BLÜMEL ‒ R. Merkelbach (†), Die Inschriften von Priene (I.K. 69), 2014
BMC Lydia B.V. HEAD, Catalogue of the Greek Coins in the British Museum. Lydia, 1902
BRIXHE, Grec anatolien C. BRIXHE, Essai sur le grec anatolien au début de notre ère (21987) Bull. ép. Bulletin épigraphique (in Revue des études grecques [see s.v. REG])
BURESCH, Aus Lydien K. BURESCH, Aus Lydien, 1898
CHANIOTIS, “Divine Justice” A. CHANIOTIS, “Under the Watchful Eyes of the Gods: Divine Justice in Hellenistic and Roman Asia Minor”, S. COLVIN (ed.), The Greco‒Roman East (Yale Class. Stud. 31), 2004, 1-43
CHANIOTIS, “Illness and Cures” A. CHANIOTIS, “Illness and Cures in the Greek Propitiatory Inscriptions and Dedications of Lydia and Phrygia”, Ancient Medicine in its Socio-Cultural Context, PH. VAN DER EIJK ‒ H. HORSTMANSHOFF ‒ P. SCHRIJVERS (eds.), 1995, vol. II, 323-344
CHANIOTIS, “Ritual Performances” A. CHANIOTIS, “Ritual Performances of Divine Justice: The Epigraphy of Confession, Atonement and Exaltation in Roman Asia Minor”, From Hellenism to Islam, Cultural and Linguistic Change
20 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
in the Roman Near East, H.M. COTTON ‒ R.G. HOYLAND ‒ J.J. PRICE ‒ D.J. WASSERSTEIN (eds.), 2009, 115-153
CHANIOTIS, “Tempeljustiz” A. CHANIOTIS, “Tempeljustiz im kaiserzeitlichen Kleinasien: Rechtliche Aspekte der Sühneinschriften Lydiens und Phrygiens”, G. THÜR and J. VÉLISSAROPOULOS-KARAKOSTAS (eds.), Symposion, 1995 (1997), 353-384 CIG Corpus Inscriptionum Graecarum CIRB Corpus Inscriptionum Regni Bosphorani, 1965 ClAnt Classical Antiquity
CORSTEN, IvLaodikeia / Lykos T. CORSTEN, Die Inschriften von Laodikeia am Lykos (I.K. 49), 1997 CRAI Comptes rendus des séances de l’Académie des inscr. et belles lettres
DIETERICH, Unters. Gesch. griech. Spr. K. DIETERICH, Untersuchungen zur Geschichte der griechischen Sprache, 1898 EA Epigraphica Anatolica EBGR Epigraphic Bulletin for Greek Religion (in Kernos)
Festschrift Dörner Festschrift F.K. Dörner (S. ŞAHİN ‒ E. SCHWERTHEIM ‒ J. WAGNER [eds.], EPRO 66, 1978)
FONTENROSE, Didyma J. FONTENROSE, Didyma. Apollo's Oracle, Cult and Companions, 1988
GIGNAC, Grammar F.T. GIGNAC, A Grammar of the Greek Papyri of the Roman and Byzantine Periods I (1976), II (1981) GRBM Greek, Roman and Byzantine Monographs GRBS Greek, Roman and Byzantine Studies
HELLMANN, Vocab. de l'architecture MARIE-CHRISTINE HELLMANN, Recherches sur le vocabulaire de l’architecture grecque, d’après les inscriptions de Délos,1992
HERRMANN (†) ‒ MALAY, New Docs P. HERRMANN (†) ‒ H. MALAY, New Documents from Lydia (ETAM 24), 2007
HERRMANN ‒ POLATKAN, Das Testament P. HERRMANN ‒ K.Z. POLATKAN, Das Testament des Epikrates und andere neue Inschriften aus dem Museum von Manisa, Sitz. Ber. Akad. Wien 265, 1, 1969 Abbreviations, Selected Bibliography 21
HERRMANN, Anz. Akad. Wien 107, 1970 P. HERRMANN, “Zur Geschichte der Stadt Iulia Gordos in Lydien”, Anzeiger der phil.-hist. Klasse der ÖAW, 107 (1970), 92-103
HERRMANN, NOLydien P. HERRMANN, Ergebnisse einer Reise in Nordostlydien (Denkschr. Ak. Wien 80), 1962 HSCPh Harvard Studies in Classical Philology
I. Didyma A. REHM, Didyma II. Die Inschriften, 1958
I. Priene F. HILLER VON GAERTRINGEN, Die Inschriften von Priene, 1900 I.K. Inschriften griechischer Städte aus Kleinasien IG Inscriptiones Graecae IGBulg. Inscriptiones Graecae in Bulgaria Repertae IGLSyr Inscriptions grecques et latines de la Syrie IGR Inscriptiones Graecae ad Res Romanas Pertinentes IGUR Inscriptiones Graecae Urbis Romae
IHNKEN, IvMagnesia TH. IHNKEN, Die Inschriften von Magnesia am Sipylos (I.K. 8), 1978
ILS H. DESSAU, Inscriptiones Latinae Selectae I-III IosPE Inscriptiones antiquae orae septentrionalis Pontis Euxini Graecae et Latinae (ed. V. Latyshev), 1885- 1901 Ist. Forsch. Istanbuler Forschungen IvEphesos Die Inschriften von Ephesos Ia (I.K. 11,1 [1979]); IV (I.K. 14 [1980]); VI (I.K. 16 [1980]) and VII,1-2 (I.K. 17 [1981]) JDAI Jahrbuch des Deutschen Archäologischen Instituts (Archäologischer Anzeiger) JNG Jahrbuch für Numismatik und Geldgeschichte JRA Journal of Roman Archaeology
KEIL ‒ V. PREMERSTEIN, Erste Reise J. KEIL ‒ A.V. PREMERSTEIN, Bericht über eine Reise in Lydien, 1908
KEIL ‒ V. PREMERSTEIN, Dritte Reise J. KEIL ‒ A.V. PREMERSTEIN, Bericht über eine zweite Reise in Lydien, 1911
KEIL ‒ V. PREMERSTEIN, Zweite Reise J. KEIL ‒ A.V. PREMERSTEIN, Bericht über eine dritte Reise in Lydien, 1914 22 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
KIENAST, Römische Kaisertabelle D. KIENAST, Römische Kaisertabelle. Grundzüge einer römischen Kaiserchronologie, 1996
LANE, CCIS II E. LANE, Corpus Cultus Iovis Sabazii II, 1985
LANE, CMRDM E. LANE, Corpus Monumentorum Religionis Dei Menis I-IV (1971-1978)
LESCHHORN (‒ FRANKE), Lexikon W. LESCHHORN ‒ P.R. FRANKE, Lexikon der Aufschriften auf griechischen Münzen I (2009 [2nd ed.]); W. LESCHHORN, Lexikon der Aufschriften auf griechischen Münzen II (2009) LGPN V.A A Lexicon of Greek Personal Names, V.A: Coastal Asia Minor: Pontos to Ionia (ed. by T. CORSTEN), 2010
LSJ H.G. LDDELL ‒ R. SCOTT ‒ H.S. JONES, A Greek- English Lexicon (91949) LSJ, Rev. Suppl. Greek-English Lexicon. A Revised Supplement (ed. by P.G.W. GLARE and A.A. THOMPSON), 1996
MALAY, Manisa Museum H. MALAY, Greek and Latin Inscriptions in the Manisa Museum (ETAM 19), 1994
MALAY, Researches H. MALAY, Researches in Lydia, Mysia and Aiolis (ETAM 23), 1999 MAMA Monumenta Asiae Minoris Antiqua I-XI
MERKELBACH ‒ STAUBER, “Klaros” R. MERKELBACH ‒ J. STAUBER, “Die Orakel des Apollon von Klaros”, (EA 27, 1996, 1-53)
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PFUHL ‒ MÖBIUS, Ostgr. Grabrel. E. PFUHL ‒ H. MÖBIUS, Die ostgriechischen Grabreliefs I (1977) and II (1979) Abbreviations, Selected Bibliography 23
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CHAPTER I THYATEIRA9
1 LEX SACRA Marble stele with triangular pedimeent. The top acroterion is missing. The stone is in two joining pieces. It was found between Çetmmelik and Safrantepe, the hills near the village of Hami- diye, W of Akhisar (Thyateira).10 It is now in the local museum in Akhisar. 124 (joined) 53.514, L 1.3 to 1.7. Date: second century B.C. ? (letters)
ègneÊetai épÚ ıma¤mou kÆdouw, éf’∏w ín ≤m°raw yãc˙ μ mØ sunpar∆n a‡syhtai, ≤m°raw 4 §nn°a, épÚ d¢ Ùyne¤ou, ín §pei- s°ly˙, ≤m°raw tre›w, épÚ peri- de¤pnou ≤m°raw dÊo, épÚ §kforçw [l]ousãmenow, skÒrda fag∆n tri- 8 [t]a›ow: §ån d¢ ëchtai, lousãmenow [≤l]¤ou dusm«n efisporeu°syvsan. [˘w] ín •k∆n f¤lion épokte¤nhi, toË- [ton m]Ø fisi°nai: §ån d¢ t[i]w êkvn, kaya- 12 [rãmenow] t«i nom¤mvi kayarm«i ka‹ ˜sa ENT[. . . .]S stÆ
9 Measurements are always given in centimeters in the following order: height width thickness, L (letter-height). 10 For another inscription from Hamidiye see TAM V, 2, 943 which is still preeserved in the wall of the same fountain.
26 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia ary) at sunset. Whoever has voluntarily killed a inoffensive person, [this (murderer)] is not allowed to enter (the sanctuary). If however somebody (has killed a person) unintentionally, (he may enter the sanctuary) [after having purified himself] following the cusstomary procedure of purification and what (is prescribed on the ?) stele. A man (is pure) from intercourse with a woman after having washed himself (and mmay enter the sanctuary) at sunset. A courtesan, after having purified herself completely with a piglet in the presence of [the] 'neopoioi' holding the office of 'epimenioi', (may enter the sanctuary). But should she enter (the sanctuary) without being completely purified, she will have to pay to the goddess a silver mina [or, if she is ?] a servant, receive lashes, each of which corresponds to three oboloi.
Detail corresponding to the lines 1-7 This is a regulation addressing woorshippers of a goddess (line 18: τὴν θεόν) and listing cathartic requirements before she or he entered her sanctuary; in lines 10-11 the murderer is generally excluded, in lines 18-20 punishments are fixed for the case of infrriingement. According to the shape of the letters the inscription could be dated to the 2nd cent. B.C.. A similar regulation is known from Maionia in Lydia, which is precisely dated to 147/6 B.C.11 1 ègneÊetai: on ègne¤a, ègneÊein (cf. TAM V, 1, 530 [SOKOLOWSKI, LSAM, no. 18], quoted in n. 11) see E. FEHRLE, Die kultische Keuschheit im Altertum (1910 = RVV VI), 42-54 with the modification by TH. WÄCHTER, Reinheitsvorschriften im griechiisschen Kult (1910; = RVV IX 1), 1, n. 1; R. PARKER, Miasma: Pollution and Purification in Early Greek Religion (1983). Our inscription lists conditions for admission to the sanctuary; E. LUPU, Greek Sacred Law (2005; = Religions in the Graeco-Rooman World, 152), 14-21 gives aan overview of such regulations (“Entry into Sanctuau ries ‒ Ritual Purity [14f.] ‒ Cathartic Reequirements [15f.] ‒ Forbidden Items [16f.] ‒ Spiritual Purity [17f.] ‒ Restricted and Forbidden Entry [18-21] ‒ Asylum” [21]). 1-7 Cf., e.g., TAM V 1, 530 [SOKOLLOWSKI, LSAM, no. 18, quoted in n. 11], lines 6-9 and nd SOKOLOWSKI, LSCG, no. 124.1-4 (Eresos, 2 century B.C.): ... efiste¤xhn eÈseb°aw épÚ m¢n kãdeow fid¤v [ègneÊs]antaw ém°raiw e‡kosi: épÚ d¢ [éllotr¤]v ém°raiw tre›w loessãmenon,
11 TAM V, 1, 530 (SOKOLOWSKI, LSAM, no. 18): BasileÊontow ÉAttã[lou] / ¶touw treiskaidekãtou: / égay∞i tÊxhi ¶sthsan /(4) tØn stÆlhn L[ - - / - - ] ofl EMFUSH/[. .]XH[- -] ègneÊein d¢ / épÚ m¢n k[Æ]douw ıma¤/(8)mou pempta›on, toË d¢ êl/lou trita›on, épÚ d¢ gunai/kÚw efiw tÚn perivrism°{no}non tÒpon toË Mhtr≈iou /(12) t∞i aÈt∞i lousãmenon efis/poreÊesyai: •ta¤ra trit/a¤a periagnisam°nh, kay∆w e‡yistai. Thyateira 27
with commentary; WÄCHTER, op. cit. 43-63 (“Tod ‒ die Teilnahme am Begräbnis verunreinigt ..” [50f.]); PARKER, op. cit. 32-73 (“Birth and Death”). 7-9 “L'ail était interdit dans certains cultes ...” (SOKOLOWSKI, LSS, no. 124, on line 15, with references; see LSCG, no. 55.3: καθαριζέσθω δὲ ἀπὸ σ[κ]όρδων); WÄCHTER, op. cit. 105. 9 εἰσπορευέσθωσαν: erroneously instead of εἰσπορευέσθω. 10-11 A person having voluntarily killed another person, who was “inoffensive”, is not allowed to enter the sanctuary; cf. SOKOLOWSKI, LSCG, no. 124.10: [φονέας] δὲ μὴ εἰστείχην, and the commentary on no. 55.3-9 (ἀνδροφόνον μηδὲ περὶ τὸν τόπον); WÄCHTER, op. cit., 64-76 (“Mord - ... Vor allem darf der Mörder die Heiligtümer nicht betreten ...” [71]). That the victim is characterized as φίλιος is probably to be seen in connection with the effect of killing an en- emy; according to WÄCHTER, op. cit. 73f., the latter act does not seem to have caused pollution; see PARKER, op. cit., 104-143 (“The Shedding of Blood”) and 366-9 (“The Ritual Status of the Justified Killer at Athens”). 11-17 kaya[rãmenow] (rather than kaya[rãmenon]) as a second subject of fisi°nai, the latter form being the only itacistic spelling in this inscription), sc. efisporeu°syv or a similar imperative, which is also to be supplied for the following subjects lous[ãmenow] (line 14) and •ta¤ra (line 15). 11-13 For someone, who had unintentionally killed a person, there are means of purifi- cation; on the purification of a murderer (“Reinigung des Mörders”) see WÄCHTER, op. cit. 74- 76; PARKER, op. cit., 370-4 (“The Ritual of Purification from Homicide”), and LUPU, op. cit. 79 th (“Purification of a Homicide”, referring to SOKOLOWSKI, LSS, no. 115.50ff. [Cyrene, 4 century rd B.C.] and his doc. 17 [Lindos, 3 cent. B.C.; SEG 39, 729] and doc. 27 [M.H. JAMESON ‒ th D.R. JORDAN ‒ R.D. KOTANSKY, A Lex Sacra from Selinous (1993; = GRBM 11); 5 century B.C.]). 12-13 One of the purificatory means is “the customary purification” (line 12: t«i nom¤mvi kayarm«i) while the other one seems to refer to “[the] stele”, lines 12f. ˜sa / ENT[. . . .]S stÆ
15-17 A •ta¤ra obtained the complete purification by providing a piglet: “A young pig is the standard victim for purificatory rites ...”, M.H. JAMESON ‒ D.R. JORDAN ‒ R.D. KOTANSKY, op. cit., 65, referring to PARKER, op. cit. 371-3, and to their commentary pp. 42-3, on B 5, with further references; cf. K. CLINTON, “Pigs in Greek Rituals”, in R. HÄGG and B. ALROTH (eds.), Greek Sacrified Ritual, Olympian and Chthonian (2005), 167-179. The piglet had to be handed over in presence of the nevpoio¤, who were officiating as §pimÆnioi. According to E. SZANTO, RE VI (1907), cols. 178f. the latter were “Priester oder Beamte oder von Privaten eingesetzte sakrale Funktionäre, die entweder auf kürzere Frist bestellt sind oder, obgleich jährig, ihren Dienst nur an bestimmten Monaten oder Tagen zu versehen haben”, with reference, i. a., to the §pimÆniow t«n naopoi«n, Syll.3 241, n. 11 (Delphi, 4th cen- tury B.C.). 17-20 The text ends with a hypothetical sentence consisting of a protasis and a first apodosis: “In case (the •ta¤ra) enters (the sanctuary) not being completely purified she will have to pay to the goddess a silver mina ...”. We are not informed who ≤ yeόw (18) was. TAM V, 1, 530 (SOKOLOWSKI, LSAM, no. 18, quoted above) mentions the access to “the delimited place of the Metrôon”, and here too a Mother Goddess, epigraphically well attested in Thyateira (see TAM V, 2, p. 314), may have been the owner of the sanctuary. But other goddesses were also worshipped in the city so that her identity cannot be verified. 19-20 A second apodosis follows whose subject should still be the •ta¤ra: “... [ ] servant she will receive lashes, each of which corresponds to three oboloi”. A. WILHELM, Hermes 44 (1909), 44f. (= Kl. Schr. II 4, 404f.) adduces various inscriptions which show that punishments could prescribe for a freeborn person money fees, for slaves and minors flogging. There are instances where the amount of lashes corresponds to the amount of drachmai. The astynomoi inscription from Pergamon (OGI, 483) envisages even the double amount of lashes plus additional ones for anybody who pollutes the public fountains (lines 173-183).12 Compare 2 also in the Attic Eranistai law, IG II-III , 1369 (SOKOLOWSKI, LSCG, no. 53), lines 40ff.13 For the correlation between the punishment consisting of [50] drachmai for a freeborn person and 100 plhga¤ for a slave see Syll.3 1157.83-86 (= SOKOLOWSKI, LSCG, no. 84.14-17; decree con- cerning the oracle of Apollon Koropaios). In our inscription it is said that a •ta¤ra entering improperly the sanctuary will have to pay one mina [or] ... receive lashes, each of which would correspond to three oboloi.14 One mina contained 100 drachmai, each drachma containing 6 obols. Whipping a person with “three- obols-lashes” up to an amount of 600 obols (= 1 mina) would mean 200 lashes -again the double amount of drachmai, which had to be paid by the -probably: freeborn- •ta¤ra. In accordance with the parallels quoted above it is to be assumed that the ἑταίρα who would be whipped had the status of a slave, here expressed by the word yerãpaina. The preceding lacuna seems to contain four letters plus the partly visible Sigma. Hesitatingly we propose the following resto-
12 ı d¢ toÊtvn ti poiÆsaw, §ån m¢n §leÊyerow ¬, t«n te kthn«n ka‹ flmat¤vn ka‹ t«n skeu«n stere¤syv ka‹ aÈtÚw zhmioÊsyv draxma›w pentÆkonta: §ån d¢ ofik°thw, §ån m¢n metå t∞w toË kur¤ou gn≈mhw poiÆs˙ ti toÊtvn, ımo¤vw ster°syv ka‹ aÈtÚw mastigoÊsyv §n t«i kÊfvni plhga›w pentÆkonta, u§ån d¢ êne t∞w toË kur¤ou gn≈mhw, œn m¢n ín ¶x˙, ster°syv, masteigvye‹w d¢ §n t«i kÊfvni plhga›w •katÚn ded°syv §n t«i jÊlvi ≤m°raw d°ka, ka‹ ˜tan éfe¤htai, éfe¤syv mastigvye‹w mØ §lãsosin plhga›w pentÆkonta. 13 efi d° tiw mãxaw μ yorÊbouw kein«n fa¤noito, §kball°syv toË §rãnou zhmioÊmenow ÉAttika›w keÄ μ plhga›w afikizÒmenow ta›w dipla›w p°ra kr¤sevw. 14 See LSJ, s.v. trivbolia›ow “weighing three obols” (our variant -bel- is not registered but paralleled by e.g. ≤mivbelia›ow, divbel¤a etc.). Thyateira 29
ration: (•ta¤ra) épot[e¤]sei efiw tØn yeÚn mnçn érgur¤ou [≥, ¥ti]w yerãpaina, trivbelia¤aw mãstig[aw] lÆcetai.
2 HONOUR TO TIBERIUS CLAUDIUS ANTYLLOS Akhisar (Thyateira). Marble block. The inscribed surface is much worn. It is now at Tepe Mezarı (Akhisar). 12172.514, L 3. Date: first century A.D. (context)
[ §t]e¤mh[sa]n vvv [ka]‹ én°yhkan §k t«n fid¤vn vvv Tib°rion KlaÊdion J°- 4 nvnow uflÚn ÖAntullon vv v tÚn fler°a diå b¤o[u] toË [prÚ] pÒlevw DionÊsou, gumn[a]- siarxÆsanta tå g[umn]ãsi[a] 8 d¤w, oÂw kairo›w §p[oiÆs]ato toË §la¤ou y°sin ≤[m°ra]w lÄ [dh]- vac.? nar¤vn •[k]at[Òn] vac.?
1 Tiberius Claudius Antyllos may have been hon- oured by an association, perhaps ‘the dyers’, who had also honoured his wife Claudia Ammion (see below);; the text (TAM V, 2, 972) begins with a comparable wording: Ofl bafe›w §te¤mhsan ka‹ én°yhkan §k t«n fid¤vn ktl. It seems that in the present text the words ofl bafee›w would exactly fill the lacuna before §t]e¤mh[san]. 5-7 Cf. TAM V, 2, 975, honorific inscription for the same man: gumna/siarxÆsanta pãnta / tå gumnãsia d‹w §fej∞[w]. 7-8 ?§poiÆs]ato toË §la¤ou y[°s]in: one would expect tØn toË §la¤ou y°[sin], cf. ŞAHİN (Ç.), IvStrato- nikeia, 192.6f. and 199.1; Milet I 9, 368.4-5. From their own resources, ... honoured and set up a statue off Tiberius Claudius Antyllos, son of Xenon, the priest of Dionysos prÚ pÒlevw, who served twice as gymnasiarch ... during which period [he furnished] olive oil worth 100 denarii for 30 days (?). Tiberius Claudius Antyllos, here appearing as a priest of Dionyssos prÚ pÒlevw,15 is already known from his service as gymnasiarch in Thyateira: in TAM V, 2, 975, the members of the “third gymnasium”16 praise him for two successive years as agonothetes in “all the gymna- sia”.17 The inscription, quoted in the note on the line 1 in the apparatus, mentions honours paid
15 The priesthood of the honoree is probably the same as the one mentioned in TAM V, 2, 976.7f. (Thyateira): tÚn §k pat°rvn diå b¤ou fler°a toË Ka[yhgem]Ònow DionÊsou (cf. line 12ff.: fler°vw toË DionÊsou; TAM V, 2,, 979.5f.: [tÚ]n fler°a toË Ka[yhgem]Ònow DionÊsou). The attribute kayhgem≈n of the latter texts shows that here prÚ pÒlevw characterizes Dionysos as ‘protecting’ Thyateira (not his sanctuary as being located ‘outside the city’); see the commentary on our no. 206.3-4 from Bebekli/Philadelphia. 16 [ofl] met°[xon]tew [toË] tr¤tou gumnas¤o[u]. For the designation tr¤ton gumnãsion see J. KEIL and A. V. PREMERSTEIN, Zweite Reise, p. 39 on that inscription, and P. HERRMANN on TAM V, 2, 949.2-4. 17 There he appears to have financed the olive oil “at a time of high prices: §n tª ÍperballoÊs˙ to[Ë] / §la¤ou timi≈r&. 30 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia by the bapheis to his wife Claudia Ammion, the priestess of the Augusti and the lifetime chief priestess of the city.18 That inscription shows that he officiated a third time as gymnasiarch (lines 5-7: ... Tiber¤ou Klaud¤ou ÉAntÊllou toË tr‹w gumnasiãrxou ...). Some other inscriptions, on the other hand, provide further information about the family of Antyllos’s wife Claudia Ammion: TAM V, 2, 903 (Andronikos, a prytanis and priest of Roma); TAM V, 2, 934 (with a stemma); Sardis VII, 1, 8.99 (Marcus Antonius Attalos Lepidus, a lifetime chief priest) and TAM V, 2, 968 (C. Iulius Lepidus, chief priest of Asia and lifetime agonothetes and gymnasiarch for the fifth time).
______
18 For a stemma of Claudia Ammion’s family see TAM V, 2, 934 with references. For this family see also PH.A. HARLAND in R.S. ASCOUGH (ed.), Religious Rivalries and the Struggle for Success in Sardis and Smyrna (2005), 56 and I. ARNAOUTOGLU, op. cit., 265.
CHAPTER II APOLLONIS
3 ORACLES OF THE DIDYMAEAN APOLLON FOR THE CITY OF APOLLONIS Dereköy (W of Apollonis). Marble basis which was found in a field S of Dereköy, a vil- lage located near the ancient city of Lydian Apollonis (see TAM V, 2, Caputt XXII). For later use the stone was turned over, so that it lay on its rear surface, while the inscribed front became the upper face from which four small rectangular and a bigger circular hole wwere chiselled out19; four more small holes were made, two in the (original) upper and two iin the lower profile. Crosses were engraved below the inscription and -a larger one- on the right face.20 The single hexameters are separated from each other by a dot; at the end of line 8 (verse 5) there is a leaf (perhaps also elsewhere, see line 11).21 The base is now in the local museum in Akhisar. 11373 66, L 1.2 to 2.5. Date: third century A.D. ? (letters)
19 Cf. similar holes in the basis G. PETZL ‒ H.W. PLEKET, ZPE 34, 1979, Taf. XVIc (= TAM V, 2, 1231). 20 For such Christian ‘marking’ of pagan monuments cf. e.g. PETZL, Beichtinschriften, no. 33; SEG 34, 1402 and 37, 1210; TAM V, 1, 266; PFUHL ‒ MÖBIIUS, Ostgr. Grabrel. I, 663; HERRMANN (†) ‒ MALAY, New Docs, 53. For the antagonism between oracle cults and Christianity see J. NOLLÉ, Kleinasiatischhe Losorakel (2007), 288- 293. 21 The text was the subject of a seminar held under the direction of Professor R. KASSEL in Cologne on July, 10th, 2008. The authors wish to thank the director and the participants for their remarks, which were helpful for the commentary and saved them from errors; special contributions to the establishment of the text and the interpretation made by J. HAMMERSTAEDT, K. MARESCH and G. STAAB are attributed to the authors in the commen- tary.
32 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
ÉAgayª tÊx˙: I[ ] Xrhsmo‹ Diduma¤ou ÉApÒllv- now: 4 MÆnhn meil¤jesye, MakhdÒnew, ÉH°liÒn te : ±d’ ÑEkã- thn ÑErm∞n te ka‹ ÜHrvaw Propula¤ouw : I[ ] [§]ja¤
The verses: 1 MÆnhn meil¤jesye, MakhdÒnew, ÉH°liÒn te
±d’ ÑEkãthn ÑErm∞n te ka‹ ÜHrvaw Propula¤ouw
[§]ja¤
4 §j éx°vn ka‹ smerdal°hw kakÒthtow élÊjai:
êstei kØr
Apollonis 33
nvl[em°w (?) . . . . . ] §p‹ dãkrusin fia¤nontai 12 [ ...... po]luÆrato¤ te yuhla¤ O[ ...... ] ée¤sait’ éyanãtoisin [ ...... ] potn¤hn tetãnuntai [ ...... ] efis‹n brotÚn ∑tor §xo[ ] 16 [ ] émussom°naw genet[ ] [ ]SIN ékhd°a kvkÊonta[i] [ ]DOS §n¤ sfisi ko[r]yÊnontai. APL[ ...... ] korussÒmenow librÚw afiyÆr 20 ka‹ DE[ . . . . . ] ¶rga diessÊmenai minÊyousi. KA[ . . . ]ON
Good luck! Oracles of the Didymaean Apollon: Macedonians, you will (i.e. should) propitiate Mene (the Moon-Goddess), Helios, Hekate, Hermes and the Heroes Before the Gate with excellent offerings if you are eager to escape from pains and terrible evil. For the city a deadly fate (?) is fixed, black with cases of death. The priest himself, having struggled (?) with arrogant men, sent forth ...; Aidoneus, master of those beneath the earth, having girded himself to the forefathers ... their children. Walking in darkness the ... rush like smoke bringing men ... pains and discord (?), and unceasingly they take delight in tears. ... and the much-loved (parts of) sacrifices ... you should sing for the immortals ... they are stretched out [over the ?] revered [earth ?]. They are ... having a human heart ... lacerated ... they lament over the neglected ... they rise amongst them ... the dark air which rears ... darting through the works they fade away (/ curtail) ... 1 ÉAgayª tÊx˙: questions directed to the Didymaean oracle and the god’s answers are preceded by égayª tÊx˙ in the inscriptions: MERKELBACH ‒ STAUBER, Steinepigramme 1, 82, no. 01/19/05 = FONTENROSE, Didyma, 196-198, no. 22-23, and Steinepigramme 1, 86, no. 01/19/05 = FONTENROSE, Didyma, 204-206, no. 30-31. The vertical stroke after tÊx˙ seems to have ornamental function (as at the end of line 5). Was there a cross () before égayª ? 2-3 Collections of Didymaean oracles are known from other inscriptions; Milet VI 3, nos. 1354-6 are such “Sammelaufzeichnungen”; in the commentary on no. 1354, FONTENROSE, Didyma, 235f., A 8 is referred to as another “Sammelaufzeichnung”. Diduma¤ou instead of the more usual Didum°vw: the form Diduma›ow is used “tardivement et très rarement” (J. and L. ROBERT, Bull. ép. 1973, 387). The Emperor Julian speaks of the Didymaean Apollo as ı Diduma›ow despÒthw, epist. no. 44 (also no. 48), B.K. WEIS (450 D; = FONTENROSE, Didyma, no. 52); cf. also FONTENROSE, Didyma, no. 46 (Eusebius). 4-8 It seems that the inhabitants of Apollonis had provoked the Moon-Goddess and other gods (amongst whom the all-seeing and all-hearing Helios) and were consequently suffering from pains and evil; the city was threatened by numerous casualties. To escape from that situa- tion the Didymaean Apollon prescribed offerings to be performed for certain gods and heroes. The oracle may go back to Hellenistic times as it was then customary that kings, neighbouring 34 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia cities and Milesian colonies addressed the Didymaean Apollon for advice. In imperial times there were mainly individuals (above all from Miletus) who asked for divine directions concern- ing cult issues (see the introductory note in Milet VI 3, p. 309, cf. also MERKELBACH ‒ STAUBER, “Klaros”, no. 9.21ff.: efi dÆ nÊ per mÆdesye êxouw leÊsein Ípejãlujin, ¶rdein Ípouda¤oiw yeo›w ... loibãw, ka‹ t“ m¢n EÈxa¤t˙ tame›n knhkÒn, ktl. (further infinitives); no. 8, verses 6-7: krataiÚn p∞ma prosyr≈skei p°dƒ, loimÚw dusejãluktow ..., cf. verses 20-22; no. 15, verse 13: pçsan ÍpegdÊse[sye k]Òlo[usin] and no. 11.6-7: Artemis élÊjei pÆmata. 4 MÆnhn ... ÉH°liÒn te: the Theosophia Tubingensis (see on line 6) § 21 quotes a theolog- ical oracle issued by Apollon: a part of the divine light is afiy°row aÈgÆ, / ±°lion, mÆnhn ka‹ te¤rea fvt¤zousa. For mÆnh, moon, see R.W. CATLING ‒ N. KANAVOU, ZPE 163 (2007), 111 with note 58. meil¤jesye: the future has here the character of an imperative. It is less probable to understand the form as imperative aor. (= -jasye) of meil¤ssomai (aor. I forms with the endings of aor. II appear in the imperial period: DIETERICH, Unters. Gesch. griech. Spr., 239; C. BRIXHE, Grec anatolien, 86). For the order, in Didymaean oracles, to soothe the god see L. ROBERT, CRAI 1968, 576- 580 (= OMS V, 592ff.), cf. MERKELBACH ‒ STAUBER, “Klaros”, no. 4.21: aÈtår §pØn meilijam°nvn épÚ k∞rew ·kvntai, “aber wenn Ihr die Totengeister gnädig gestimmt habt und sie weggegangen (?) sind”. MakhdÒnew instead of -ked-: the poetic form fitting the hexameter; Callimachus, hymn. Del., 167 uses the form MakhdÒni mentioning Ptolemaeus II Philadelphus; cf. Hesiod, fr. 7, 2 R. MERKELBACH ‒ M.L. WEST. - “Colonos in novum oppidum [sc. Apollonis] deductos Mace- donas fuisse etiam postea et nummi clipei Macedonici imaginem exhibentes ... et nomina Mace- donica in titulis ephebicis comparentia ... testantur” (TAM V, 2, p. 421). 5 ÜHrvaw Propula¤ouw: in Thrace the Heros Propylaios was represented as horseback- riding deity (see IGBulg. I, nos. 291[bis], 350, 359; II, nos. 1768, 1770). O. WEINREICH in “Heros Propylaios und Apollon Propylaios” (Ath. Mitt. 38 [1913], 62-72 = Ausgewählte Schriften I, 197-206) gives the following characterization: “... apotropäisches Bild vor der Stadt, vor den Toren, auf Dreiwegen aufgestellt und als Schützer der Stadt, als Erhalter ihrer Bewohner ... in nächster Parallele zum Apollon Propylaios, aber ist nicht mit ihm identisch” (63 = 198). He mentions from Thyateira, Apollon Tyrimnos prÚ pÒlevw (see ROBERT [J. et L.], Hellenica VI, 79 and Amyzon, 172, 78; P. HERRMANN’s commentary on TAM V, 2, 1001.7). Apollon Agyieus is called propÊlaiow in Aristophanes, Vesp., 875; propÊlaiow tojofÒrow Fo›bow, loimoË ÍposeuantÆr in the Clarian oracle for Callipolis (MERKELBACH ‒ STAUBER, “Klaros”, 20-25, no. 9.29f.). The oracle MERKELBACH ‒ STAUBER, “Klaros”, 4.18-20 asks the inhabitants of Hiera- polis to establish in front of all city gates holy precincts with a statue of Clarian Phoebus (handling his bow, ‘which annihilates diseases’); cf. MERKELBACH ‒ STAUBER, “Klaros”, no. 8, verses 27f. Apollon Propylaios was worshipped in Phrygian Eumeneia (see the commentary on PETZL, Beichinschriften, no. 104.1-3). Herakles Propylaios is attested in a dedication from Kozani in Macedonia (BCH 1955, 274; J. and L. ROBERT, Bull. ép. 1956, 147): PolÊstratow ÉAttãlou ÉErdãriow ÑHrakle› Propula¤ƒ eÈxaristÆria. Hermes Propylaios (D. WILLERS, JDAI 82 [1967], 37-109), a work of Alkamenes (5th century B.C.), stood, together with a group of Charites (made by Socrates), at the entrance of the Athenian acropolis (see Pausanias I 22, 8 and IX 35, 7; cf. M. SÈVE, Bull. ép. 1998, 60, referring to F. CHAMOUX, CRAI 1996, 37-53); for copies of that herm belonging to the imperial period see MERKELBACH ‒ STAUBER, Steinepi- gramme 1, 320, no. 03/02/35 (Ephesos) and 587, no. 06/02/07 (Pergamon). Hermes and Hekate Apollonis 35
are mentioned in the following dedication from Rhodian Kamiros: M. SEGRE ‒ I. PUGLIESE CARRATELLI, Annuario 27-29 (1952), no. 116: ÑErmçi propula¤vi / Ekãtai propula¤ai ...; in our inscription Hekate and Hermes are mentioned apart from the heroes propylaioi but they may well have belonged to them. For Artemis Propylaia in Eleusis see Pausanias I 38, 6. Aelius Aristides tells us (II 5 § 14, B. KEIL) that in Smyrna the river Meles was regarded as ‘Propy- laios’. For the probably ornamental function of the vertical stroke at the end of this line see on line 1. 6 [§]ja¤
meaning of the verb and the ancient discussion on it see H. ENGELMANN, The Delian Aretalogy of Sarapis (= EPRO 44), 1975, 54f. 13 The letter after kapnÒw was triangular, because of the metre probably an “A”; then one letter is completely lost, and of the following there remains the upper horizontal stroke. There- fore, neither d[a¤mone]w (hesitatingly taken into consideration by HAMMERSTAEDT) nor é[h- dÒne]w nor A[firinÊe]w (itacistic writing instead of ÉErinÊew; in Homer l 280 §rinÊew has the same position in the verse, cf. F 412: §rinÊaw) are satisfactory supplements. ±erÒfoitoi: in Homer, Erinys is said ‘to walk in darkness’ (I 571f.: ±erofo›tiw ÉErinÊw ... éme¤lixon ∑tor ¶xousa; T 87). As to the formation of ±erÒfoitow compare the oracle I. Didyma, 497 (FONTENROSE, Didyma, 241f., B 6; MERKELBACH ‒ STAUBER 1, 92, no. 01/19/14): Nh˝[dew oÈ]res¤foitoi. 14 [ép]hxe¤hn, “discord, enmity”: e.g.; perhaps êlge[a lugrã (for the juncture see Homer N 346; V 742), and then, to avoid hiatus, dus]hxe¤hn te f°rousai. In Homer, pÒlemow (B 686) and yãnatow (P 442) respectively are called dusÆxhw (“bringer of woe”, LSJ; ibid. s.v. dushx¤a, “unpleasantness of sound”, attested in Philodemus’s Per‹ poihmãtvn). 15 nvl[em°w or -m°vw], STAAB. The (somewhat squeezed) Omega is not absolutely clear; therefore a form of nhlÆw (nhl[e-]) cannot be excluded. For the ‘pitiless’ heart of Erinys see the quotation of Homer (I 571f.) in the commentary on line 13. 16 fia¤nontai: the same hexameter in the Didymaean oracle, FONTENROSE, Didyma, 238, B1; MERKELBACH ‒ STAUBER, Steinepigramme 1, 76f., no. 01/19/01, verse 5. 16-18 It seems that in the verses 12-13 we are dealing with the carrying out of offerings. The Homeric word yuhlÆ (I 220, as here, end of the verse: ı d’ §n pur‹ bãlle yuhlãw) occurs also in verse 2 of the Didymaean oracle FONTENROSE, Didyma, 197f., no. 23 = Steinepigramme 1, 82f., no. 01/19/05 (there, too, the last word of the hexameter). There, it means burnt offerings of incense given to Demeter. Here, too, the yuhla¤ consist probably of incense: one is reminded of the Didymaean oracle, FONTENROSE, Didyma, 238, B 1; MERKELBACH ‒ STAUBER, Steinepi- gramme 1, 76f., no. 01/19/01, where Apollon declines “well-fed hecatombs of shambly-gaited oxen” (transl. Fontenrose) and other sumptuous offerings; “but for you it is proper that men sing a hymn besides my shrines ... And I rejoice in all song ..., and very much if it is old” (transl. FONTENROSE); cf. L. ROBERT, CRAI 1968, 597 (OMS V, 613) with notes 5-6. Songs are pre- scribed to the Pergamenians by the Clarian Apollon: MERKELBACH ‒ STAUBER, “Klaros”, no. 2.17-19; cf. also no. 11.11f.: Ïmnoiw fiox°airan éprÒsmaxon fiyub°leian ka‹ yus¤aiw ëzesye. It may be that, here too, Apollon wishes songs for the immortals, see on line 17. 17 ée¤sait’: [ ]LEISAIT lapis; perhaps something like [k]le¤sait’ (HAMMERSTAEDT). For ée¤sait’ éyanãtoisin see on lines 16-18. 18 The Ionic form potn¤hn does not seem to be attested elsewhere (LSJ: “the final syll. always short in nom., voc. and acc. sing.”); in epic poetry the first syllable is long (LSJ, with Suppl., quotes instances for short quantity from Aeschylus, Euripides, Aristophanes and Theocrit). 19 tetãnuntai: perf. pass. of tanÊv. 19-20 Quintus Smyrn. speaks of the ‘immortal heart’ (êmbroton ∑tor) of Hera (10.334) and of Apollon (11, 168). - ¶xo[ntew] / ¶xo[usai] ? 21-22 (verse 17): in Homer, ékhd°a has the same position in the verse in z 26: e·mata m°n toi ke›tai ékhd°a sigalÒenta; t 18; ékhd°ew F 123. - Less probable: “they lament over ... funerals”, [ ]SINA kÆdea kvkÊontai. Apollonis 37
23-24 li/brÒw, HAMMERSTAEDT (è/brÒw seems not to correspond to what the stone has). As the scarce attestations of the adjective adduced by LSJ show it was understood as ‘dark’: Erotian, voc. Hippocrat. coll., p. 57, line 20, E. NACHMANSON: libr“: skotein“ ka‹ m°lani. Etym. Magn.: LibrÒw: ÑO skoteinÒw: ka‹ librÆn, tØn l¤an §rebennÆn: diÒti §p¤yeton t∞w nuktÒw. áH libhrØn diå tØn libãda, diå tÚ ¶ndroson t∞w nuktÒw. Cf. Etym. Gud. LibrÒw, ı skoteinÒw, parå tÚ l¤an ¶rebow. The oracle § 37 of Theosophia Tubingensis (see on line 6), attributed by L. ROBERT to Didyma (CRAI 1968, 589f. = OMS V, 605f.), mentions the afiyÆr as the region where the human soul after death wanders: efiw afiy°ra ... fore›tai. For the afiy°row aÈgÆ mentioned ibid. § 21 see on line 4, MERKELBACH ‒ STAUBER, “Klaros”, no. 4.11f.: éda¤eton Afiy°r[i ]on =°jat(e). 24-25 diessÊmenai: see on line 12. 25 minÊyousi: probably intransitive; cf. Homer (m 46) about the victims of the Sirens: éndr«n puyom°nvn, per‹ d¢ =ino‹ minÊyousin. This collection of Didymaean oracles inscribed on the pedestal from Apollonis belongs to the very few cases where oracles from Didyma were published outside Didyma or Miletus. In connection with “considérations sur les oracles de Didymes à l’époque impériale et aussi sur leurs ressemblances ou leurs différences avec les oracles de Claros à la même époque” L. ROBERT underlines: “Pour les oracles de Didymes, il n’en est que très peu à l’étranger: l’un à Pergame [Altert. Perg. VIII 3, no. 2], l’autre à Ephèse [I.K. 14, no. 1252] ... Mais les oracles de Didymes sont nombreux dans le sanctuaire même et à Milet” (CRAI 1968, 590f. [= OMS V, 606f.]); cf. J.-L. FERRARY, Les mémoriaux de délégations du sanctuaire oraculaire de Claros (2014) I, p. 73, n. 1.
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CHAPTER III ÇALTEPE (N OF MOSCHAKOME)
4 RECORD OF CONTRIBUTIONS TO THE MYSTERIA OF ARTEMIS Çaltepe (N of Tepecik / Moschakome). Middle (?) part of a rectangular block of hard, brownish stone. It is now in the Manisa Museum. 695113.5, L 1.5 to 2. Date: second or third century A.D. (see on lines 5-6 ad finem)
[ ] [ ]V[ ]HS . .]AN ka‹ [.] [ f]ilanyrvp¤a prot[.] [. .] . diå toËto ka‹ ≤ lamprot[ã]- 4 th ka‹ érxaio{A}tãth MagnÆ- tvn épÚ SipÊlou, t«n ÉEnmo- [n]id«n pÒliw, deÆsevw aÈtª proskomisye¤shw ÍpÚ k≈mhw 8 II[.]aspoib°vn oÏtv kaloum°- _.´nhw, Àste filãnyrvpon ka‹ aÈtØn gen°syai efiw tØn sun- t°leiian t«n xeil¤vn muriã- 12 [d]vn _P . . .´ pentÆkonta ka‹ [d]iakos¤vn ÉAttik«n én°yh- [ken efiw y]rhske¤an ka‹ mustÆ- ria prokayhm°(nhw) aÈt«n ÉAr- 16 t°midow, presbe¤aw xrham°- nh(w) t∞w k≈mhw aÈtª tª ye“, ka‹ t∞w lamprotã- thw MagnÆtvn pÒlevw, 20 t∞w éji≈sevw martu- rhy°ntow aÈtª toË én- nanka¤ou, t∞w flkes¤aw prÚw t«n érxÒntvn ékÒ- 24 [lo]uya prãttein t[o]›w O[.] [ ]
2-3 [f]ilanyrvp¤a prot[°/ra] ? 16-17 XRHEAMENH lapis; for the omission of final Sigma before dental see GIGNNAAC, Grammar I, 124f. 21-22 én/nanka¤ou = énagk-: the gemination of Ny was probably provoked by the hyphenization, cf. PETZL, IvSmyrna, 284.10f.: §xar¤s/sato; 364.1f.: ÉAeimnÆ_st´/stou. … and … benevolence …. Therefore, also the most brilliant and very old city of the Magnesians from the Sipylos, of the Enmo[n]idai (?), when the entreaty was brought to it by the village of the -aspoibeis, which bears that name, that it (i.e. the city of tthe Magnesians) too
40 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia should become generous towards the joint contribution of the innumerable [literally 1 000 times 10 000 (= 10. 000 000)] (people ?) dedicated (the sum) of 250 Attikai drachmai (= denarii) for (the) service and (the) mysteria of their (i.e. of the -aspoibeis) leading (goddess) Artemis. When the village was in need of an embassy for the goddess herself, and the most brillant city of the Magnesians -the necessity of the request having been testified before it (i.e. the city)- (of ?) the supplication from the part of the magistrates (?), to act in accordance with the … 4 ≤ ... érxaio{A}tãth MagnÆ/tvn épÚ SipÊlou ... pÒliw: Magnesia’s high age is shown by the mythic name Tantalis of its predecessor; it was king Tantalus’ residence. The city was also called Sipylos (the name was later changed to Archaeopolis, Plinius, NH V, 117). The story of Philemon and Baucis is perhaps also to be located there. All these mythical places were destroyed by earthquakes.22 5-6 It seems that t«n ENMO/[.]ILVN contains an apposition to MagnÆtvn. Magnesian coins witness, for 198-268 A.D., the agon ÉEnmon¤deia / ÉEmmon¤dea (IHNKEN, IvMagnesia, 166, T 31; TAM V, 2, p. 481; LESCHHORN ‒ FRANKE, Lexikon I, p. 109 and, for 222-235 A.D., ÑAdri(ãneia) ÉAlej(ãndreia) ÉAnt≈neia ÉEnmon¤deia (LESCHHORN ‒ FRANKE, ibid.). As B.V. HEAD, BMC Lydia (1901), pp. lxxii-lxxiii, notes, “the inscription ENMONIDEIA remains unex- plained”.23 K. EHLING, JNG 47 (1997), 223, has put forward the interpretation that the ÉEnmon¤- deia / ÉEmmon¤dea were a private agon in honour of a certain ÉEmmon¤dhw. The latter name doesn’t seem to be attested elsewhere and we don’t know whether this Emmonides, who sup- posedly gave his name to the contest, was a historical (like in the names Augusteia, Balbilleia, Demostheneia etc.) or mythical person (cf. Dionysia, Artemisia, Asklepeia etc.). Pindar, Ol. 3, 68 and Pyth. 6, 5, mentions the descendants of Akragas’s ruler ÉEmmen¤dhw who are called ÉEmmen¤dai.24 If the Magnesian Emmonide(i)a go back to the name of an ÉEmmon¤dhw, the latter name would be formed with a root of the same meaning as in ÉEmmen¤dhw: men/mon (“stay”). We suppose that in the present inscription one has to read MagnÆ/tvn épÚ SipÊlou, t«n ÉEnmo/[n]id«n (the stone seems to have ILVN). Comparing this with Pindar’s ÉEmmen¤dai one is tempted to assume that the Mãgnhtew were regarded as ÉEmmon¤dai, as offsprings of an ÉEmmon¤dhw, in whose honour the Magnesian agon bore its name. As the inscription stresses the high antiquity of Magnesia, we tend to recognize in Emmonides the city’s mythical founder. F. IMHOOF ‒ BLUMER25 has published a Magnesian coin from 177-192 A.D. with the inscription EMMONIASIA.26 HEAD (loc. cit., lxxiii, note 3) quotes G.F. HILL’s suggestion that this name of the agon might be derived from the name EMMONIA of an otherwise unattested goddess.27 Yet, LESCHHORN ‒ FRANKE’s assumption of a misspelling (loc. cit. 109, n. 1: “vielleicht Ver- schreibung”) seems more probable and palaeographically easily explicable (DE > AS). The occurrence of the Magnesian agon’s name on coins in the period from 177 to 268 A.D. may yield an approximate date for our inscription.
22 For details see IHNKEN, IvMagnesia, pp. 17-21 and the Testimonia, T 1-12 (pp. 155-159), furthermore the testimonia in TAM V, 2, pp. 476-478 (with various names of the city [Tantalis: Plinius, NH II, 205; V, 117] and the inhabitants, amongst which the present Mãgnhtew épÚ SipÊlou); Philemon and Baucis: C.P. JONES, HSCPh 96 (1994), 203-227 (from L. ROBERT; cf. SEG 45, 1631). 23 He doubted ECKHEL’s conjecture §m Monide¤& (refused by L. ROBERT, Rev. Phil. 1930, 43 [OMS II, 1143], note 2). 24 See also the scholia ad. loc. 25 Lydische Stadtmünzen (1897), p. 90.8. 26 Cf. TAM V, 2, and LESCHHORN ‒ FRANKE, ibid. 27 If such a deity existed, the name ÉEmmÒniow in no. 43.2 (cf. SCHWERTHEIM, IvHadrianoi, no. 65) could be regarded as theophoric. Çaltepe (N of Moschakome) 41
7-8 The k≈mh II[.]aspoib°vn does not seem to be attested in other sources. The stress on its name (oÏtv kaloum°nhw) shows presumably that the village was not very well known. 10-12 It seems that Magnesia had been asked to participate in a joint contribution (efiw tØn sunt°leian). If we understand the text correctly, this was to be a contribution of “the thou- sand times tenthousand” (= 10 000 000), i.e. of countless people. Neither the interpretation nor the reading are beyond doubt: the L of XEILIVN has a vertical left hasta and an ‘underdevel- oped’ right one. 12-14 If we understand correctly, also (“ka¤” in line 3) Magnesia made a dedication, as it seems, consisting of 250 Attic drachmai (denarii). Maybe a word signifying “the sum” (or another noun), which would be the object of én°yh[ken] and on which the genitive pentÆkonta ka‹ [d]iakos¤vn ÉAttik«n would depend, has to be supplied in the rasura of line 12. For a single payment 250 denarii appear as a rather modest contribution; Magnesia had perhaps announced to give that sum regularly (each year ?).28 14-16 The dedication was given as a financial support “for (the) service and (the) mysteria of their leading (goddess) Artemis”, prokayhm°(nhw) aÈt«n ÉArt°midow. The pronoun aÈt«n should mean the villagers called -aspoibeis (not the Magnesians).29 The find-spot of the inscription, Çaltepe (“barren hill”, cf. Çaldağı, “barren mountain”), the find-spot of nos. 8-10) is located some 5 km north of Sarıçam; near the latter place an inscription reproducing an imperial (?) letter has been found by which asylia is granted to “the Persian [Goddess] among you”.30 This goddess has been identified with the Persian Artemis, Artemis Anaitis.31 A particularly famous sanctuary of her is attested for Hierakome / Hiero- kaisareia, approximately 25 km east from Sarıçam. While the ROBERTS reckoned with two sepa- rate sanctuaries, one near Sarıçam, the other in Hierakome / Hierokaisareia, K. RIGSBY put for- ward the assumption that there was one rural temple -the famous one- near Sarıçam, and that Hierokaisareia’s territory included that place. The boundary stone from Hierakome / Hierokaisa- reia, TAM V, 2, 125132 leads RIGSBY to the suggestion that in the city itself the goddess pos- sessed a lesser place.33 The name of the ancient site near Sarıçam is unknown. It is highly probable that the prokayhm°nh ÖArtemiw of the present text is the Persian Artemis and that the k≈mh II[.]aspoib°vn took particular care of the sanctuary sending around embassies and -if we understand the inscription correctly- initiating collections for the goddess’s service and mysteria.
28 We know from a letter from 188/9 A.D. (MALAY, Researches, no. 131; SEG 49, 1676; G. PETZL, “Bedrohter Kultvollzug ...” in A.M. FERNÁNDEZ [coord.], Estudios de Epigraphía Griega [2009], 378f.; M. WÖRRLE, Chiron 41, 2011, 369f.) that Sardeis had to pay each year 600 denarii for the cult of Meis Askenos. 29 On prokãyhmai as a term indicating “la prééminence de la divinité dans la ville” see L. ROBERT, BCH 1984, 492 (= Document d’Asie Mineure [1987], 480; in Almura, Meis is called ı prokayÆmenow t∞w k≈mhw: IvEphesos, 3252.7f. which was until now a unique application of that term to a village’s leading deity; see CHR. SCHULER, “Inscriptions and Identities in Asia Minor” (in J. DAVIES and J. WILKES [edd.], Epigraphy and the Historical Sciences [2012], 84-5. Our Artemis who was the leading goddess of the villagers called -aspoibeis is the second instance. 30 TAM V, 2, 1396; RIGSBY, Asylia, 438-441, no. 216.1-2: ÉAsul¤an t∞w par’ Íme›n Persik∞[w yeçw] ... bebai« Íme›n ... 31 See ROBERT (J. et L.), Hellenica VI, 56-61; TAM V, 2, p. 500f. 32 ÜOrow / flerÚw êsulo[w / ÉA]rt°[mi/dow] (RIGSBY, Asylia, no. 215). 33 See K. RIGSBY, “The Royal Letter from Sarıçam” in E. SCHWERTHEIM (ed.), Forschungen in Lydien (1995; = Asia Minor Studien 17), 77-83. While the earlier editors of TAM V, 2 1396 had assumed a Hellenistic king as author of the letter, RIGSBY ascribed it to a Roman emperor. This had already been envisaged by L. ROBERT (see WELLES, Royal Correspondence, 275, note 6 on no. 68). 42 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
Line 8, then, may transmit the name of the village whose remains are located not far from Sarı- çam and which had a long-standing tradition of asylia of the Persike thea. The new evidence does however not seem to help to decide whether the place belonged (with RIGSBY) to Hiero- kaisareia or was (with the ROBERTS) independent from it; the initiatives for the entreaty (lines 6- 8) and the embassy (lines 16-18) are attributed to the k≈mh, Hierokaisareia is not mentioned. 16ff. It seems that with presbe¤aw xrham°nh(w) t∞w k≈mhw aÈtª tª ye“ begins -asyndetically- the report of an urgent embassy by the village in the interest of the goddess. Again, Magnesia plays a role which the fragmentary state of the text’s continuation prevents us from being precised. Like the d°hsiw of line 6, the aim of the embassy was apparently another request, and the urgency of the matter had been testified before the Magnesians: t∞w éji≈sevw martu/rhy°ntow aÈtª toË én/anka¤ou. Its character seems to have come close to a supplication (line 22: t∞w flkes¤aw). 23 prÚw t«n érxÒntvn: these are probably the êrxontew of Magnesia; see the testimonies of (pr«tow) êrxvn, érxaires¤ai, érxe›on and sunãrxontew for that city in TAM V, 2, p. 481f.
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CHAPTER IV MAGNESIA AD SIPYLUM
5 DEDICATION TO AN ANONYMOUS GOD Manisa (Magnesia ad Sipylum). Altar of andesite with mouldings att top and bottom and garlands surounding all faces and a kantharos on the front face (does this point to Zeus Sabazios being ‘the godo ’ in question ?). The reliefs of garlands and kantharos are left rough. The inscription, engraved betwen the kantharos and the upper moulding, is largely worn away; the reading has been made from a squeeze. The altar, which was found in a house in Manisa, was later painted in brown and black. 8648.544, L 2. Date: Roman imperial period (letters)
EÎkarpow [ 5-6 ]OUALA grammate[Ê]saw tÚn bv- v mÚn én°yhka t“ ye“.
I, Eukarpos, after having served as secretary, ... erected this altar for the god.
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CCHAPTER V KARAOĞLANLI (NEAR MOSTENE ?)
6 THANK-OFFERING TO A DEEITY OR DEITIES (rediscoverry and revision) Karaoğlanlı (between Manisa and Turgutlu).34 Piece of a marble coolumn. The text was published in KEIL ‒ V. PREMERSTEIN, Erste Reise, 6, no. 12. The stone is sttill in the wall of the fountain “Jazy Bunar” (= Yazıpınar)35 NW of Kara- oğlanlı where KEIL and V. PREMERSTEIN coopied it. A photograph is here given for the first time. Date: first or second century A.D. (KEIL ‒ V. PREMERSTEIN)
[ ca. 4 -]istiw Menekrã- [tou] Íp¢r aÍt∞w ka‹ [én]drÚw aÈt∞w ka‹ t°- 4 knvn ka‹ b¤ou eÈxaris- tÆrion én°yhken.
1 [. . . P]¤stiw was perhaps preceded by a gentilicium in abbreviation, e.g. Kl(aud¤a), edd. pr. (however, one may also think of EÈpist¤w, Filist¤w, Ple›stiw Yemist¤w etc.). 1-2 Menekrã/[touw] edd. pr. for which the lacuna is too short. 4 B¤ow, which is taken as a personal name by the editors, seems here to mean “private property” (LSJ, s.v. b¤ow II), compare the following instances all from Sardeis: Sardis VII, 1, 27.12; SEG 39, 1290.7 and HERRMANN (†) ‒ MALAY, New Docs, no. 43.9. ...-istis, daughter [? wife ?] of Menekrates, set this up as thank-offering on behalf of her- self and (her) husband and (her) children and (her) property.
7 CHRISTIAN DEDICATION Karaoğlanlı (between Manisa and Turgutlu). Right upper part of a marble plaque with decorated tabula ansata. It is now in the Manisa Museum. 30364, L 1.8 to 2.5. Date: early Byzantine period
34 It is difficult to attribute this region to an ancient city. In the light of some numismatic (e.g. L. ROBERT, Monnaies grecques, 100, note 3), literary (Tacitus, Annales, 2.47) and epigraphic (KEIL ‒ V. PREMERSTEIN, Erste Reise, 5-8 with no. 10) evidence, some scholars are inclined to believe that the Hellenistic city Mostene was situated somewhere around Çobanisa and Karaoğlanlı (for this city see in general G.M. COHEN, The Hellenistic Settlements in Europe, the Islands, and Asia Minoro , 1995, 219-220). 35 In the meantime the name Yazıpınar (“Rural Fountain”), has been changed to Yeşilpınar (“Green Fountain”).
46 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
[ -]NTOC efiw tÚ ¶r- [gon t∞w -]≈sevw toË [ ]toË despÒ- 4 [tou pa]trÚw Leu- [k¤ou ]TOU §piskÒ(pou) [ ]TOC diakÒ(nou) [ Phn]elÒpeia 8 [ e]Èjãmenoi [ ]THCC[4-5] [ ]
2 Something like énane]≈sevw, skoutl]≈sevw, str]≈sevw, plak]≈sevw, marrmar]≈sevw, chf]≈sevw etc. 7 The use of the epic form PhnelÒpeia is remarkable.
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CHAPTER VI ÇALDAĞI (SE OF HYRKANIS)
8 CULT TABLE AND CENSERS DEDICATED TO APOLLON KISAUALOUDDENOS Çampınar (S of Çaldağı, “barren mountain”, cf. Çaltepe, the find-spot of no. 4: “barren hill”). Rectangular block of marble used in a wall of the garden of a house. The stone is damaged on all the edges. It is said to have been brought from the ruins at Çaldağı above the village of Temrek (for this village see the following lemma). 2011049, L 1.5 to 2. Date: early imperial period (letters)
[ÉApÒll]vni Kisaualouddhn“ ÉApoll≈niow Pasikrãtou Mãgnhw ka‹ ≤ gunÆ mou Mhnof¤la tØn trãpezan 4 ka‹ tå yum¤atra xaristÆria.
2 Mãgnhw: a citizen of Magnesia ad Sipylum or ad Maeandrum ? 3 FFor a trãpeza l¤you Lesb¤ou ¶xousa pÒdaw énaglÊptouw grËpaw (“table off Lesbian stone with legs sculptured in form of griffins”) also dedicated to Helios Apollon Kisauloddenos see PETZL, IvSmyrna, 753.9-10.36 4 On yum¤atra and yumiatÆria see L. and J. ROBERT, Claros I: Décrets hellénistiques (1989), 41 they refer, inter alia, to the yumiatÆrion, which was provided by Apollonios Sparos to the sanctuary of Apollon Kisauloddenos (= PETZL, IvSmyrna, 753.12). For a dedication of a yum¤htron see our no. 109.4. I, Apollonios, citizen of Magnesia, son of Pasikrates, together withh my wife Menophila, (dedicated) the (cult-)table and the censers to Apollon Kisaualouddenos as tthank-offerings. Both the present block, which had served as a cultic table-top, and the block recording the Latin dedication of the following lemma have been found on the southern slope of Çaldağı, a hill N of Hermos watering the plain of Turgutlu. This hill is surrounded by several ancient settle- ments: Hyrkanis (Halitpaşa [formerly Papazlı]) and Agatheira in the northwest, Lamyana (Büyükbelen) and Lasnedda (Çullugörece) in the east, and Dareioukome (Yeşilköy [formerly Dereköy])37 in the southwest. At the find-spot of our dedications, on the slope above the village of Temrek, many architectural elements poointing to a building destroyed by clandestine diggers and sherds scattered around seem to be iindications of the existence of a building, perhaps a
36 For sacred tables see in general D. GILL, “Trapezomata: A Neglected Aspect of Greek Sacrifice”, Harvard Theological Review 67, 1974, 117-137 and Greek Cult Tables (1991), both alluding to PETZL, IvSmyrna, 753. For trapez«nai, “lenders of cult-tables” in the sanctuary of Pluto and Kore in Nysa see F. ERTUĞRUL ‒ H. MALAY, EA 2010, 35-6 with note 15 (cf. also P. HAMON, Bull. ép. 2011, 527). 37 For the location of these settlements see the map attached to TAM V, 2.
48 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia temple of Apollon Kisaualouddenos (or Cissauliddenus as in the Latin inscription of the fol- lowing lemma), whose cult is already known by four other dedicac tions.38 The earlier discoveries recording this god (with some orthographic variants) are: 1. A stele from the “Silvili Tepe””39 on the northeastern slopes of the Pagos (Smyrna) recording an inventory (anagraphe) of the objects dedicated to ÜHliow ÉApÒllvn Kisaulod- dhnÒw and to the city (Smyrna ?) by Apoollonios Sparos, the faf ther of a former priest of this god,40 2. A stele from Smyrna dedicated to Apollon KisaloudhnÒw,41 3. A basis (or altar ?) from the Pagos (Smyrna) dedicated to Apollon KisalaudhnÒw,42 4. A basis (?) of unknown provenance dedicated to Apollon KisauloddhnÒw.43 Because of the Smyrnaean origin of the first three dedications, it has been suggested that (Helios) Apollon Kissaulouddenos had a sanctuary somewhere around the Pagos Hill and that the epithet should be in connection with the name of a settlement [Kisaulodda or Kisau- lau(d)da ?].44 However, the two new dediications presented here raise the question whether the earlier finds, all of which have been attributed to Smyrna, have to be regarded as pierres errantes originating from Çaldağı or as indications of the existence of another sanctuary of the same divinity also in Smyrna. Unfortunately, the present material does not seem to be sufficient to solve this question.
9 DEDICATION TO APOLLON CISSAULIDDENUS (in Latin) Teemrek. Rectangular block of limestone. On the upper surface are tthree holes. It is said to have been brought from the ancient ruinns at Çaldağı above the village. 28..56667, L 2. Date: late 1st / early 2nd century A.D. (context)
38 For the discoveries of a coin hoard from the early fifth century on Çaldağı; “a rrecumbent lion statue” of fifth or fourth century B.C. transported from Temrek to the Manisa Museum; “eight tumuuli located south and west of Temrek”; and a fortress of uncertain date on the hills above the same village see C.H. ROOSEVELT, The Archae- ology of Lydia, from Gyges to Alexander (2009), 217-8, no. 2.9. During their trips to Çaldağı, H. MALAY and C. TANRIVER have also noted and photographed a tumulus tomb chamber unearthed byy clandestine diggers and many tombs and sherds from late antiquity including a fragmentary tile with a Christian praayyer (see the next lemma). 39 Silvili Tepe probably stands for Selvili Tepe (“hill with cypresses”). 40 PETZL, IvSmyrna, 753. 41 PETZL, op. cit, 754. 42 PETZL, op. cit, 755. 43 MALAY, Manisa Museum, 531 which hhas been attributed to Smyrna. 44 PETZL, op. cit, p. 254 on no. 753.4 witth bibliography; see also PH. GAUTHIER, NNouvelles inscriptions de Sardes II (1989), 132 with note 9, Çaldağı (SE of Hyrkanis) 49
M. Cocceiu[s] Nervae l(ibertus) Hebenus Apollini Cissauliddeno votum solvit lube(n)s merito.
2 FFor the name ÖEbenow (“ebony”) see PETZL, EA 15, 1990, 65-6, no. 26.7 (= SEG 40, 1036) referring to ROBERT, Noms Ind., 273-274, cf. also LGPN V.A, s.v. 3 “lubes” instead of “lubens”, a frequent phonetic phenomenon; see for parallels ILLS III 2, Index, p. 826. M. Cocceius Hebenus, a freedman of Nerva, willingly and deservedlly fulfilled his vow to Apollo Cissauliddenus. Hebenus the dedicant was a freeddman of the emperor M. Cocceius Nerva; compare H. CHANTRAINE, Freigelassene und Sklaven im Dienst der römischen Kaiser (1967).
10 FRAGMENT OF A CHRISTIAN PRAYER Çaldağı. Piece of a tile. No measurements. Date: Christian period
]ME[ ] boÆ[y(e)i -]KH[-
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CHAPTER VII KEMALPAŞA (BETWEEN SMYRNA AND TURGUTLU)
11 DEDICATION TO AN ANONNYMOUS GOD Kemalpaşa (formerly Nif / Nymphaion). Marble base with mouldings above and below. It is now in the İzmir Museum (Inv. no. 15616). 427037, L 2.5. Date: third century A.D. (name Aurelius)
ÉAgay∞i tÊxhi: M. AÈrÆliow Fãbiow tÚn proest«ta yeÚn sÁn t“ per‹ aÈtÚn kÒsmƒ kaa‹ 4 tª toË to¤kou xre¤sei ka‹ zvgraff¤& metå t«n Í«n Fab¤ou ka‹ ÉApollv- n¤ou §k t«n fid¤vn én°sthse. leaf ?
2-3 We may understand that ı proest∆w yeÒw of the present inscription meanns Apollon (cf. KEIL ‒ V. PREMERSTEIN, Dritte Reise, 7, on no. 1: “Apollon,, dessen Beiname verloren ist, war wohll die lokale Hauptgottheit von Nymphaion ...”). For the designation of a god aas a “leader” of a community see ROBERT (L.), Ét. Anat., 24 with note 6 referring i.a. to A. WILHELM, SB Ak. Berlin 1932, 803 (= Kl. Schr. I 2, 347); ROBBERT (L), A travers l’Asie Mineure (1980), 151 with note 5 (CHR. MAREK, Stadt, Ära und Territorium in Pontus-Biithynia und Nord-Galatia [1993; = Isst. Forsch. 39], 158f., no. 3); ROBERT (J. et L.), Amyzy on, 172; ŞAHİN (S.), IvPeerge, nos. 173-174 ; CHR. SCHULER, “Priester prÚ pÒlevw in Lykien ...”, ZPE 173, 2010, 68-86), 75. 4 to¤kou for to¤xou. For to›xow (“wall”) see HELLMANN, Vocab. de l'architecture,, 411-413. ‒ On xr(e)›siw and zvgraf¤a see ROBERT (L. et J.), La Carie II, commenting on nos. 162 (xre¤santew ka‹ zvgrafÆsantew) and 185 (Yeò ÉAfrode¤thi ka‹ t«i DÆmvi ... tÚn ... kÒsmon ka‹ xre›sin ka‹ grafåw M°nandrow ... én°yhken). Good Luck! M. Aurelius Fabius, together with his sons Fabius and Apollonios, set up (a( statue, bust? of) the leading god together with the decoration around him and the plaster of the wall and painting from his own resources. The dedicant, M(arcus) Aurelius Fabius, bears a name consisting of a Latin praenomen and two nomina gentilia. One of his sons has as name only the father’s second nomen gentile, Fabius; that a nomen gentile could be used by peregrines was not uncommon (e.g. Iulius, TAM V, 1, 254.3). Our inscription seems to date after the Constitutio Antoniniana: father Fabius, who presumably bore, like his son, originally only that name, had it therefore completed by ‘M. Aurelius’ thus indicating his Roman citizenship; but mentioning his sons Fabius and Apollonius he dropped thiis complement.
52 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
12 BOUNDARY STONE OF THE CHURCH OF PARSADA (rrediscovery) Bağyurdu (formerly Parsa between Turgutlu and Smyrna). Quadrangular basis with mouldings above and below. The right upper part is broken off. In a circle above the inscription is a cross. A cross is also depicted at the end of the 7th and 8th lines. The stone was found in the old cemetery of Bağyurdu, formerly Parsa which is the continuation of the ancient name Parsada.45 Its present location is unknown. 1254440, L 2 to 4. For the inscription see Mouseion I (1873/5), p. 118, no. i≠Ä; H. GRÉGOIRE, Recueil des inscriptions grecques-chrétiennes d’Asie Mineure, 119, no. 334; ROBERT (J. et L.), HHellenica VI, 115, note 1, cf. also BURESCH, Aus Lydien, 134 and P. THONEMANN, The Maean- der Valley. A Historical Geography from Antiquity to Byzantium (2011), 261. note 56.46 A photograph of the inscription is here pub- lished for the first time.
ÜOroi toË èg¤- ou k¢ §ndÒ- jou ÉArxan- 4 g°lou t∞w èg¤aw kay[o]- lik∞w §kl[h]- s¤aw Par- 8 sãdon.
6 DIK lapis 8 read -dvn TTeerritory of the holy and famous Archangel of the holy catholic churcch of Parsada.
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2 45 See ROBERT (L.), Villes , 97, note 1 and ZGUSTA, Ortsnamen, 472 § 1013. 46 P. THONEMANN qualifies the identification of the Byzantine place name Parrsakoute with the village name Parsada and the monastery name “of Parsãtou in Lydia” as “very tenuous”.
CHAPTER VIII CAESAREA TROKETTA
13 ORACLE OF CLARIAN APOLLON (rediscovery) Dalbahçe (Between Turgutlu and Caesarea Troketta47). Rectangular block of marble recording the well-known oracle of Apollon of Klaros for the Trokettenoi with a dedicatory inscription by the people of Caesarea Troketta. It has been rediscovered and transported to the Manisa Muse- um in 2000. For the inscription see MERKELBACH ‒ STAUBER, Steinepigramme 1, 396-399, no. 04/01/ 01 with biblio- graphy, cf. now also B. CAPUZZA, EA 47, 2014, 21-52. Photographs of the stone are here published for the first time (for drawings of the three inscribed faces see KEIL ‒ V. PREMERSTEIN, Erste Reise, pp. 8-9, no. 16, Abb. 7a-c). We put here, with very few changges, the text as given by MERKELBACH-STAUBER, following also their numbering of verses. Our translation is based on the German translation of that edition. The control of the photos has yielded no new readings.
A. Front
B. Right face C. Rear face
47 For the city of Caesarea Troketta orr the union of Kaisare›w Tmvle›tai Troketthno¤ see C. FOSS, ClAnt 1 (1982), 178-200, cf. SEG 32, 1211.
54 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
A. Front (the underlined letters have only been seen by K. BURESCH): Θεοῖς σεβαστ[οῖς] / κατὰ χρησμὸν Κλαρίο[υ] / Ἀπόλλωνος Καισαρεῖς / (4) Τροκεττηνοὶ καθιέρ̣ω̣σα[ν] / Ἀπόλλωνα Σωτῆρα, χαρ[ι]/σαμένου τὸ ἀργύριο[ν] / εἰς τὸν θεὸν καὶ τὴν βά/(8)σιν Μειλήτου τοῦ Γλύ/κωνος Παφλαγόνος / τοῦ ἱερέως αὐτοῦ, ὑπο/σ̣χομένου τὴν ἐργεπι̣/(12)σ̣τασίαν Ἑρμογένους το̣ῦ̣ / [ ].
B. Right face: 1 Χρησμός· 2-3 vs. 1 Οἱ νεμέθεσθε Τρόκεττα πα/[ρ]αὶ νιφόεντι Τυμώλῳ, 3-5 2 τειό/[μ]ενοι Βρομίῳ καὶ ὑπερμενέι / Κρονίωνι, 5-6 3 τί δὴ νύπερ τεθηπό/[τ]ες βηλῷ προσοιμέεσθε, 6-8 4 ἐελ/μένοι νημερτίην ἐς οὐάδας / πελάζειν; 8-9 5 οἷσιν μεμηλόσιν φά/τιν πανατρεκῆ βοήσω. 9-11 6 φεῦ φεῦ, / κραταιὸν πῆμα προσθρώσκει πέ/δῳ, 11-12 7 λοιμὸς δυσεξάλυκτος, ᾗ / μὲν ἀμπαφῶν 12-13 8 ποιναῖον ἆορ / χειρί, τ<ῇ>δ᾿ ἀνηρμένος 13-14 9 νεουτά/των ἴδωλα δυσπενθῆ βροτ<ῶ>ν. / 15-16 10 τρύει δὲ πάντῃ [δ]άπεδον ἐν/πολεύμενον, 16-17 11 ἀμᾶι νεογνὸν - / πᾶσα δ᾿ ὄλλυται φύτλη - 17-18 12 φύρδην / δὲ τείρειν φῶτας ἐκβιάζεται. / 19-20 13 καὶ τἀν ποσὶν μὲν τοῖα μήδεται / [κακά] [ ]
C. Rear face: [ ] 1-2 vs. 20 [Ἀ]τὰρ ἐσ<σ>ύμενοι τῶνδ᾿ ὑπά/[λ]υξιν, <φ>ῶτες̣ , κατὰ τεθμὸν ἰδέσθαι, / 3-5 21 οἳ μάλα δῆθ᾿ εἰς ἐπ᾿ ἐμὴν / πελάειν πάνυ μερμ<ηρ>αίρετ᾿ ἀρ/ωγήν, 5-7 22 ἀπὸ μὲν λιβάδων ἑπτὰ / ματεύειν καθαρὸν ποτὸν ἐν/τύνεσθαι, 7-9 23 ὃ θεειῶσαι πρόσσω̣/θεν ἐχρῆν καὶ ἐπεσ<σ>υμένους / ἀφύσασθαι, 9-11 24 ῥῆναί τε δόμους / αὐτίκα νύμφαις, αἵ θ᾿ εἱμερταὶ γε/γάασιν, 11-12 25 ὡς ἀνούτητοί γε φῶ/τες ἐνλελειμμένοι πέδῳ / 13-14 26 ἐκ παλινβίων ὀφελμῶν κάλλι/μα ῥέξωσι ἅδην. 14-16 27 αὐτὰρ ἐντύ/νεσθε Φοῖβον μέσσον ἱδρῦσαι / πέδου, 16-17 28 τῇ μὲν ἀμπαφῶντα / [τόξον ]
Front: For the venerable gods the inhabitants of Caesarea Troketta have erected the Saviour Apollo according to the oracle of the Clarian Apollo. The money for the god(’s statue) and the base was gifted by Miletos, the son of the Paphlagonian Glykon, his (i.e. Apollo’s) priest, and the supervision of the building work was taken on by Hermogenes, son of ...
Right face: (Line 1) Oracle: (Verses 1-2) You, who inhabit Troketta next to the snowy Tymolos, honoured by Bromios and the overpowerful son of Kronos, (3-5) why do you now swarm full of awe around my threshold and wish the truth to reach your ears? Since you seek it I will call out to you an entirely truthful saying. (6-9) Woe,woe, a terrible suffering is seizing the field, an inescapeable daemon of pestilence, who holds in one hand the punishing sword and in the other he holds up the freshly killed, terribly disfigured and much deplored bodies of people. (10- 13) He wears out entirely the ploughed up plain, mows down the newborn, all that is meant to grow withers and violently he manages to confuse the men fully and to sap their strength. And these are the evils which he is about to think of ...
Rear face: (Verses 20-24) Now, you men, who you are, following custom, keenly seeking to see rescue from all this, who you are intending so much to get close to my help: so seek to prepare a pure drink from seven sources, to purify it from afar with sulphur and then to scoop it quickly and to sprinkle the houses with the nymphs (i. e. the water), who are so lovely, (25-26) so that the men, who on the land are not yet infected and have remained, can make sufficient beautiful sacrifices from the reviving growth. (27-28) But be prepared to erect in the middle of the field a statue of the Phoibos, who holds [his bow] in one hand, in the other [ - - ].
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CHAPTER IX KAVAKALAN (SW OF IULIA GORDOS)
14 FRAGMENT OF A CHRISTIAN INVOCATION (?) Kavakalan (between Thyateira, Iulia Gordos and Charaki- polis). Right piece of a rectangular marblle block with decoration (it belonged perhaps to an ambon). It is now in the Manisa Museum. 8852.513.5, L 2 to 3. Date: Christian period
[ ]TEvC aÈtoË. émÆn.
Probably p¤s]tevw (from p¤stiw as a Christian virtue). It is not clear whether the text belonged to an invocation or a record of contributiion (e.g. ... §k t∞w p¤s]tevw aÈtoË ?).
15 HONOUR TO A TEMPLE WARDEN BY THE PEOPLE OF HIEROKAISAREIA Kavakalan (between Thyateira, Iulia Gordos and Charakipolis). Middle portion of a mar- ble stele, except for a portion of the left edge broken on all sides. Above the inscription is the motiif of an olive- wreath. It is now in the Manisa Museum. 4031 11, L 1.5. Date: Roman imperial period
ÑO d∞mow vac. ı ÑIero[kaisar°vn] §te¤mhse[n?] Pãmfilon Menest[rãtou? ] 4 êndra fleronÒmon k[a‹ t∞w pÒ]- levw genÒmenon e[Èerg°thn §n §]- pe¤gousi kairo›w, égor[anÒmon] ka‹ grammat°a toË d[Æmou ka‹] 8 §p‹ yugatrÚw flervs[Ênhw ? aÈ]- tÚn panyoin¤& PARA.[ ] [. .] pollo›w T[ ] [ ]
3 One would expect [égayÚn] / êndra buut the restoration seems to excede the length of the line (cf. below on line 5). To reckon with a shorter patronym (e.g. Menest[ç], Men°st[ou] ?) has little probability.
56 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
4 For attestations of the cult officials called fleronÒmoi (and fleronom¤a, fleronom°v), particularly numerous in Hierokaisareia (TAM V, 2, 1246; 1252-3; 1265-6; 1268.7 [?]), see S. BAKIR ‒ BARTHEL, EA 6 (1985), 18f. and TAM V, 2, p. 447. 4-6 t∞w pÒ]/levw genÒmenon e[Èerg°thn §n §]/pe¤gousi kairo›w: with this probable restoration (cf. IosPE I2, 42, frg. e, 7: §n §pe¤gousi kairo›w aÈtØn [sc. tØn pÒlin] eÈergethkÒtvn) line 5 is approximately 5 letters longer than line 4 (cf. supra on line 3). The phrase was perhaps construed without §n, cf. supra no. 2.7:oÂw kairo›[w]; TAM V, 2, 976.25: ka‹ pçsi kairo›w to›w §pe¤gousin (see also the commentary ad loc. and CORSTEN, IvLaodikeia / Lykos, no. 132.a5). 8-9 Or [? πλεῖσ]/τον) πανθοινίᾳ paras[xÒmenon ?. For ≤ panyoin¤a, ‘the feast’, see Ael., N.A. 2, 57, 5 (boËw ... panyoin¤an par°xei); 5, 54, 38; 13, 4, 15; fr. 268, 3; Origenes, Cels., 8, 24, 5 and 26. The people of Hiero[kaisareia] honoured Pamphilos, son of Menest[ratos, ...] man, ‘hieronomos’ [and who] became benefactor of the city in times of emergency, (and served as) agoranomos and secretary of the [people and who], during the priesthood of (his) daughter, ... [offered the largest (contribution) ?] for a feast [...] many [...].
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CCHAPTER X BETWEEN THYATEIRA AND GÖLMARMARA
16 DEDICATION TO ZEUS KANANEIRENOS BY A PRIEST OF ZEUS MESDIANOS “Between Akhisar and Gölmarmara” as reported by the Manisa Museum staff. Marble stele with triangular pediment with mouldings between the acroteria. In a rectangular panel above the inscrip- tion is depicted a wreath. It is now in the Manisa Mu- seum. 844812, L 1.7 (the first six lines) and 1.2 (the last line). Date: 149/8 or 148/7 B.C.48
[Ba]sileÊontow ÉAttãlou [¶]touw aiÄ, mhnÚw Dais¤ou: ÉAgayª tÊx˙: Mhnog°nhw 4 ÉApollvn¤ou flereÊw, fler°- vw diå g°nouw DiÚw Mhs- dianoË, Di‹ Kananeirhn“ eÈxÆn.
1 The king in mention is Attalos II (159/8 [or 158/7]- 139/8 [138//7]; see ZPE 30 cit.). 7 The word eÈxÆn, engraved in smaller letters, seems to be a later addition. Inn the eleventh year of the reign of kking Attalos, in the month Daisios: Good Fortune! Menogenes, son of Apollonios, priest, son of (the) hereditary priest of Zeus Mesdianos, (put up this stele) for Zeus Kananeirenos as an ex-voto. The epithets Mesdianos and Kananeirenos are new. They both seem to be derivations from local toponyms. The former reminds one of Masduh, -hno¤, (in Mysia),49 while the latter could be connected with a place name, e.g. Kananeira (cf. Yuãteira > YuateirhnÒw).
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48 See G. PETZL, ZPE 30, 1978, 264-7 on TAM V, 1, 486b. 49 Zgusta, Ortsnamen, 372 § 784, cf. also Mastya, 374 § 789 (in Paphlagonia).
CHAPTER XI CHARAKIPOLIS
17 A) DEDICATION TO THE VIRGIN GODDESS VELITIA FURIA APPHIA B) FUNERARY ALTAR FOR PUBLIUS VELITIUS THYNITES Korubaşı (formerly Eğrit / E of Chaarakipolis). Rectangular altar of marble with inscribed surfaces in front (Inscr. A) and on the lefft (Inscr. B). The loower part of the altar is partly damaged. It was found at a place called Dağ Mevkii. It is now in the Manisa Museum. 654848, L 3 (Inscr. A) and 3.5 (Inscr. B). Note that in both texts the letter Sigma is inverted.50
Text A (front): Date: 196 Actium ? = 165/166 A.D.
Yeò pary°nƒ OÈeleit¤& Four¤& ÉApf¤& P. OÈele¤ti- 4 [o]w Yoine¤thw Fon- [t]hianÚw ka‹ Leib¤a [OÈa]ler¤a. leaf vac. [ÖEtou]w rq≠Ä, mh(nÚw) ÉApel- 8 [la¤ou number ?] P(ublius) Velitius Th(y)nites Fontteeianus and Livia Valeria (erected the tomb) for the virgin goddess Velitia Furia Apphia. In the year 196, in the month Apel[laioos ... ?]. As text 17B shows, there existed in that family the idea that the ddeceased person had become a deity. This common belief is quite frequently attested in inscriptions (see the literature quoted on no. 17B, 2-3). IGUR IV, 1702 records the ‘unhappy parents’ L. Minicius Anthimos and Scribonia Felicissima who dedicate the funerary epigram to their ‘sweetest child and their own god who listens to prayer L. Minnicius Anthimianos’ (L. Minik¤ƒƒ ÉAnyimian“ t°knƒ glukutãtƒ ka‹ ye“ fid¤ƒ §phkÒƒ); the boy had died in the 5th year of his life. In the present case the parents dedicated the funerary altar to their deified daughter, who died as a maiden.
Text B (left): Date: 198 Actium ? = 167/8 A.D.
50 While in A the initial Latin V- is rendered by Greeke OU-, in B one has Bele¤¤ttiow (4) beside OÈel- (6, 8) and Baler¤a (5) / BalerianÒw (7).
60 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
vv ÖEtouw rqhÄ, mh(nÚw) Da[i]- vs¤ou prot°r&: ép[o]- yeoËtai PoÊpliow 4 Bele¤tiow Yoine¤thw: t- imò Leib¤a Baler¤a tÚn ên- dra, PoÊpliow OÈele¤- tiow BalerianÚw tÚ[n] 8 pat°ra, PoÊpliow OÈ[ele¤]- [t]iow Yoine¤thw tÚ[n ] [ OÈel]eit¤a Fo[ur¤a] [ ]
A 3 Yoine¤thw (cf. TAM V, 2, 687, Gordos) for Yune¤- thw for which see LGPN V.A, s.v., passim (with instances all from Iulia Gordos). B 2 On protera meaning “the day before the last day of a month” see TAM V, 1, 90 and P. THONEMANN, ZPE 196, 2015, 135 (the translation of the term in MALAY, Researches, 170, no. 207 has to be corrected in this way). B 3-4 The second cognomen of the deceassed man, Fonteianus (see A 4-5), is dropped. Inn the year 198, on the day before the last day of the month Daisios: Publius Velitius Th(y)nitees is being deified (i.e. has died). Livia Valeria honoursr her husband, Publius Velitius Valerianus his father, Publius V[elit]ius Th(y)nites his [..., Vel]itia Fu[ria ....]]. For inscriptions mentioning deceased persons as deified see: from Lydia TAAM V, 1, 234.2-3 and V, 3, 1797 (cf. 1784.5) and HERRMANN (†) ‒ MALAY, New Doccs, 124 on no. 96.29; from Carian Aphrodisias: L. ROBERT, Hellenica XIII, 195; STRUBBE, ARAI EPITUMBIOI, nos. 116 and 120; cf. M. WAELKENS, “Privatdeifikation in Kleinasien ...”, in R. DONCEEL ‒ R. LEBRUN (ed.), Archéologie et religionns de l’Anatolie ancienne (1983),, 278 (époyeoËsyai etc.) and 275f. (éfhrv¤zein); P. HERRMANN, EA 20 (1992), 72f., who refers to J. and L. ROBERT, Bull. ép. 1964, 596.
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CHAPTER XII D A L D I S
18 BOUNDARY STONE OF A CHURCH Kemer (Daldis). Marble plaque (?) of which the right upper corner is missing. The in- scription is surrounded by a moulding. After the second line is depicted a cross in high relief. After the third line is an Alpha - Omega monogram. It is now in the Manisa Museum. 43288, L 2 to 4.5. Date: Christian period
ÜOroi t[∞w] èg¤aw [§]- klhs¤aw. 4 A v Booundaries of (the estate?) of the holy church. Alpha- Omega. For Christian inscriptions from the area of Daldis see TAM V, 1, 642-4.
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CHAPTER XIII SATALA
19 DEDICATION TO ZEUS AERIOS (rediscovery) The dedicatory stele TAM V, 1, 616, which was discovered in 1911 at Topalar (now Mamatlı), in the north of Satala and Maionia, has now reap- peared in the collection of İ. AKÇURA (Manisa). A photograph of the dedication is here published for the first time (for a draw- ing see KEIL ‒ VON PREMERSTEIN, Dritte Reise, 12-13, no. 11). For the inscription see now also PAZ DE HOZ, Die lydischen Kulte, 288, no. 61.7.
Ἔτους τη´, μη(νὸς) Γορ- πιαίου δ´ ἀ(πιόντος): Διὶ ÉAε̣ρίῳ Ἀμμι- 4 ανὸς σαλτουά- ριος εὐχαριστή- ριον. Inn the year 308, on the fourth day from the end of the month Gorpiaios, Ammianos, a steward, (set up this stele) as a sign of gratitude to Zeus Aerios.
20 CHRISTIAN PRAYER (rediscovery) The Christian prayer TAM V, 1, 617, which was seen in 1911 at Topalar (now Mamatlı), “muro domus privatae inserta”, has now reappeared in the same village where it has been reused in the wall of an oven. A photograph of the stone is here pub- lished for the first time (for a drawing see TAM V, 1, p. 199).
Θ(ε)ὲ βοήθει τῷ δούλῳ σ- ου Ἀλεξαν- 4 δ̣[ρ- ] God, help your servant Alexand[r- ...].
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CHAPTER XIV İĞDECİK (NE OF SARDEIS)
21 BOUNDARY STONE OF THE TEMPLE OF THE SARDIAN (?) ARTEMIS İğdecik (NE of Sardeis). Stele of local stone of which the upper part is either broken off or damaged. Likewise the lower part below the inscription is left rugged. It was found in a pri- vate house at Soğanlı where it is said that the stone was unearthed at İğdecik Kalesi which is also the find-spot of the fragment of the follow- ing lemma.51 The present location of the stone is unknown. 784016, L 2 to 3.5. Date: second or first century B.C. (??)
ÜOrow flerÚw {fle- rÚw} ÉArt°midow ı teye‹w katå tÚn 4 genÒmenon perio- rismÚn ÍpÚ Mosx¤- vnow ka‹ ÖIlo[u] ka‹ Potãmvnow ka‹ ÖIl[o]- 8 u strathg«n.
1-2 IEROSIE/ROS by dittography. Sacred boundary stone (of the land) of Artemis which has been set up according to the description (of the boundaries) made by Mos- chion and Ilos and Potamon and Ilos the strate- goi. İğdecik is located in the border area between Maionia and Satala (see the approximate territory borders of both neighbouring towns as shown on the map in TAM V, 1). In Hellenistic times, to which the boundary stone seems to belong (second or first century B.C.?), the latter city 2 was probably dependant on its western neighbour Sardeis (see ROBERT (LL.), Villes , 282 and P. HERRMANN, TAM V, 1, p. 195); at that time, then, the location of İğdeecik belonged to the Sardian-Maionian borderland. As in Maionia the cult of Artemis is attested (she always bears the Persian second name Anaitis) and there is also evidence for Maionian strategoi (TAM V, 1, p. 167), one might consider that the stone, erected by Maionian strategoi, marked the border of an estate of Artemis Anaitis. But it is far more probable that the Artemis mentioned here was the
51 Another epigraphic discovery at İğdecik Kalesi, a fragmentary decree of the “koinon of the Maiones living arouunnd the Katakekaumene”, will be publisheed elsewhere. For a description of the sitte with some photographs see H. ÜNVER, Kültür ve Tabiat Varlıklarıyla Salihli (2009), 183-4.
66 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
Artemis (Sardiane) worshipped in Sardeis (see G.M.A. HANFMANN et alii, Sardis from Prehis- toric to Roman Times [1983], 49-52; 91; 129-130). A ˜row flerÚw êsulow ÉAArt°midow Sardian∞w with a long inscription going back to a favour of C. Iulius Caesar has been published by P. HERRMANN, Chiron 19 (1989), 127-164 and often been discussed ever since (AE 1989, 684; SEG 39, 1290; RIGSBY, Asylia, 433-437, no. 214). The famous Mnesimachos inscription from the Sardian Artemis temple (Sardis VII, 1, no. 1 [ca. 200 B.C.]) mentions some places which came into the possession of the goddess: in the Sardian plain in the mountaiin of Ilos (col. I 4: §n Sardian«i ped¤vi §n ÖIlou ˆrei); in the Water Morstas /-os (col. 7f.: §n Morstou Ïdati); in Attoudda the village of Ilos (col. I 10: k≈mh §n ÉAttouddoiw, ∂ kale›tai ÖIlou k≈mh [for the latter village see ZGUSTA, Ortsnamen, 197 § 370-2]). For the large extent of Artemis’s estates one can compare those of the Ephesian Artemis: D. KNIBBE et alii, “Der Grundbesitz der ephesischen Artemis im Kaystrostal” (ZPE 33, 1979, 139-147; IvEphesos, nos. 3501-3516). We would suggest that the sacred estate near İğdecik was owned by Artemis Sardiane. Its borders had been ‘marked by ˜roi’: on that meaniing of periorismÒw and perior¤zv see WELLES, Royal Correspondence, 354 and D. ROUSSET, De Lycie en Cabalide (2010), 51, both with further references. The marking had taken place under the strategoi, functionaries well attested in Hel- lenistic Sardeis (or did they belong to the Attalid government ?). Their names are given as ‘Mos- chion and Ilos and Potamon and Ilos’; they may have been four persons two of whom had the name Ilos (on that mythological name see O. MASSON, REG 1987, 234 and PP. HERRMANN, Arke- oloji Dergrgisi I, 1991, 81, note 1; also in the above mentioned toponyms). Perhaps the possibility is not to be ruled out that there were two consecutive commissions of two strategoi each, and that the same Ilos participated in both of them. An official named Moschion is mentioned on nd st Sardian coins of the 2 /1 century B.C., see LESCHHORN, Lexikoon II, 697 and 1058. We refrain from speeculating whether there was any connection between the person(s) Ilos of the present inscription and the person(s) Ilos in the above mentioned toponyms. Another Artemis worshipped in Sardeis was KolohnØ ÖArtemiw mentioned by Strabo (XIII 4, 5, p. 626f.); her sanctuary was located near the Lake Gygaia (Koloe). That the Sardian cult was already important in the early 4th century B.C. is shown by two Lydian inscriptions (see HANFMANN, op. cit., 91 and 250f., notes 113-14; P. HERRMANN, Chiron 19,, 147). If the İğdecik estate belonged to her, one might expect Kolohn∞w ÉArt°midow on the boundary stone; for ÖArtemiw SardianÆ (or SardianØ ÖArteemiw, Sardis VII, 1, no. 55, 3-4) tthere are inscriptions mentioning her simply as ÖArtemiw (PAZ DE HOZ, Die lydischen Kulte, p. 14 with note 67).
22 FRAGMENT OF A DEDICATION İğdecik. Lower piece of a marble stele (?). It was seen and partly photographed by H. ÜNVER at İğdecik Kalesi where the boundary stone of the preceding lemma was also copied. The present loca- tion of the stone is unknown. No measurements. Date: unclear
[ ] eÈxÆn. vac. ______
CHAPTER XV YEŞİLOVA (E OF SARDEIS)
23 DEDICATION OF A KRATEER Yeşilova (E of Sardeis).52 Marble krater in two joining pieces. On the outer surface is depicted an olive branch. The vessel reminds one of the kantharoi represented on numer- ous monuments of the cult of Zeus Sabazios, see MALAY, Manisa Museum, p. 49. The in- scription is engraved on the upper lip. Pressent location unknown; the object was transported to Kula after H. MALAY had copied it. Heigght 55, diameter 76 (max.), L 4 to 5. Date: Roman imperial period (letters)
ÉEp‹ fle[r- ca. 8 ] . . . [ many letters losst] ÑEkãthw Karouw. During the priest[hood ? ... ] of Heekate, Karous. For the cult of Hekate in Lydia see L. ROBERT, Hellenica X, 113-117; TAM V, 1, 523 (Maionia) = MERKELBACH ‒ STAUBEER, Steinepigramme 1, 464, 04/22/01 (dedicatory epigram for Efinod¤a, Skulãkaina yeã); SEG 53, 1341.21 (Northeast Lydia) and MALAY, Researches, 47, no. 36 (from Dağ- dere between Thyateira, Attaleia and Iulia Gordos), cf. also our nos. 3.4 and 90.2. On the cult in general see now also N. SERAFINI, La dea Ecate nell’antica Grecia (2015), non vidimus. In a recently unearthed inscripttiion from Sardeis ≤ ÑEkateit«n katoik¤a is men- tioned. For the name Karouw (-oudow) see IvEphesos, 2 (= SEG 36, 1011), the so-called sacrilege inscription dated to ca. 330-300 B.C.; ZGUSTA, KP § 542-2; LGPN V.A, s..v.; J.M. KEARNS, “A Greek Genitive from Lydia”, Glotta 72 (1994), 5-14, esp. 8f.
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52 In TAM V, 3, Yeşilova is attributed to the territory of Philadelphia.
CHAPTER XVI THE SANCTUARY OF ARTEMIS ANAITIS AND MEIS TIAMOU AT ESENYAZI (SE OF MAIONIA)
The largest group of inscriptions (nos. 24-106) presented in this book comes from Asar, a quarter (mahalle) of the village Esenyazı (formerly Gürnevit, with variants),53 in SE of Maionia, the site of the well-known sanctuary of Artemis (or Meter or Thea) Anaitis and Meis Tiamou. The ruins at Asar have been known since 1894 when K. BURESCH visited the place which was called Asarcık (‘small ruins’).54 Later, in 1908, J. KEIL and A. V. PREMERSTEIN copied a dedica- tion Mhtr‹ ÉAnñtidow.55 There seems to have been no research at Gürnevit and Asar until P. HERRMANN’s visit in 1961 when he found there two more dedications.56 All these four dedi- cations from Asar have been included in TAM V, 1, nos. 574-577 under the heading “Görnevit”. Unfortunately, the provenances of the dedications to Artemis Anaitis and Meis Tiamou (or Artemis Anaitis alone), which were reproduced in TAM V, 1, 317-332 under Sacellum Deae Anaeitae et Menis Tiamu, are not known. It is possible that some of these stones have been collected from Asar / Esenyazı by some Greek people who once lived around Kula and Gölde.57 After the publication of TAM V, 1 rich material discovered during surveys, which have mainly been carried out by G. PETZL,58 CH. NAOUR59 and H. MALAY in this district, left no doubt
53 “Gürneït, “Gürneïd”, “Gürneit” are the forms given by BURESCH, Aus Lydien, 85, 196 (with nd H. KIEPERT’s map); “Gürneit” also on the “Karte von Kleinasien” by R. KIEPERT, “C II Afiun Karahisar” (2 ed., 1912) and in KEIL ‒ V. PREMERSTEIN, Zweite Reise, 79 and 89 and on the map in KEIL ‒ V. PREMERSTEIN, Dritte Reise. HERRMANN, NOLydien, 3 (map) and 38f. uses the form “Görnevit”, also in TAM V, 1, p. 185f. while the volume’s map shows “Gürnevit”. In 1946 the name of the village was still Gürnevit (see Türkiye’de Meskûn Yerler Kılavuzu I, Ankara 1946, s.v.). The name is said to have been changed in the 1960’s. 54 Aus Lydien, 85, no. 41 (lower part of a dedicatory stele from Gürnevit) which was rediscovered by P. HERRMANN in 1961 (NOLydien, 49, note 195 and TAM V, 1, 577). In TAM, P. HERRMANN prefers to restore the name of the recipient as ÉApÒllvni Nisu]re¤t˙ rather than Mhn‹ Kama]re¤t˙. 55 Bericht II, pp. 79 and 89, no. 178 (= TAM V, 1, 575) from Gürnevit. 56 NOLydien, 38-39, nos. 26 (Artemis Anaitis) and 27 (Artemis Anaitis and Meis Tiamou); TAM V, 1, 574 and 576, both from Gürnevit. 57 From different places in Lydia there are some other dedications to this pair of divinities; for these see also H. MALAY, ZPE 49, 1982, 195, no. 4 (Philadelphia [cf. SEG 32, 1221; Manisa Museum, no. 157 [without text] and TAM V, 3, p. 346, note 4 where it has been attributed to the sanctuary at Asar Mahallesi]), Manisa Museum, nos. 160 (“from the Katakekaumene”), 556 (Emre / NE of Maionia) and HERRMANN (†) ‒ MALAY, New Docs, no. 83 (together with Meis Ouranios, all three deities ‘ruling over Kollyda’). For the cult of Artemis Anaitis and Meis Tiamou see in general PAZ DE HOZ, Die lydischen Kulte, p. 82, note 519 (on the location of the sanctuary at Asar) and Cat. nos. 3.26-33, 44-45, 51, 54-55, 68 (from Sardeis; unpublished. There are three more unpublished dedications to Artemis Anaitis and Meis Tiamou, which were found in Sardeis, and a fourth one [Sardeis IN 72.5] whose exact provenance is unknown); L. ROBERT, Hellenica XI-XII (1960), 257 with note 3 and I. DIAKONOFF, BABesch 54, 1979, 139-188. 58 For G. PETZL’s researches around Esenyazı / Asar and inscriptions he found there see “Neue In- schriften aus Lydien II”, EA 28, 1997, 69-70, no. 1, a confession (cf. Chiron 28, 1998, 65-75[SEG 47, 1651]) and “Neue Inschriften aus Lydien III”, EA 30, 1998, 19-27, nos. 1 (SEG 48, 1451; dedication of an eagle of Zeus), 2 (SEG 48, 1450; dedication to Artemis Anaitis and Meis Tiamou), 3 (SEG 48, 1442; dedication to Artemis Anaitis), 4 (SEG 48, 1444; dedication to Meter Anaitis), 5 (SEG 48, 1447; fragment of a dedication) and 6-8 (SEG 48, 1445, 1446, 1449; fragments). 59 See EA 2, 1983, 107-109, no. 1, a dedication to Artemis Anaeitis and Meis Tiamou from “Asarcık” bearing the representation of a human leg (= SEG 33, 1007, now in the Manisa Museum). He also announces (p. 109, note 10) that a “dédicace ÉArt°midi ÉAnae›tei ka‹ Mhn‹ Tiamou à Görnevit, de provenance non connue”
70 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia about the location of a sanctuary of Arteemis (or Meeter or Thea) Anaitis and Meis Tiamou at Asar.60
Asar Mahallesi, the site of the sanctuary of Artemis Anaitis and Meiss Tiamou
Undoubtedly, the houses at Asar Mahallesi, located on the southern slopes of a hill, have been built right upon the ruins of the sanctuary of Artemis (or Meter / Thea) Anaitis and Meis Tiamou. Many architectural elements of marble, mostly used in the walls of the houses, anepi- graphic pieces of steles or altars (see Appendix I) and sherds scattered around are remarkable.61 The dedications from Asar presented in this book have been copied by H. MALAY in collabo- ration with C. TANRIVER and M. ÖNDER between the years 1994 and 2010 with the invaluable help of RAMAZAN NERGİS, a native of Asar, who always put his effort intto protecting the site from clandestine diggers. As a result of his good relations with the Manisa Museum staff, especially during the directorate of H. DEEDEOĞLU, he either transported iinscribed stones and coins to the museum by himself or handed them over to government representatives accom- panying HH. MALAY during his annual visits to the site. Regarding the multitude of fragments amongst the material from Asar, H. MALAY preferred to postpone the publiication of dedications consideriing that there could be further discoveries of pieces joining some eaarlier finds.62 In fact, during the work in the museum it has been possible to put together some pieces discovered in different years (see nos. 39, 41, 44, 51, 53--4, 84, 92 and Appendix I, 11).
will be published in TH. DREW-BEAR’s long-promissed article “Popular Religion in the Regiion of the Middle Hermos Valley” which never appeared. This dedication, which doubtless originates from Asar, is prrobably identical with the one which has been found by G. PETZL at Esenyazı (EA 30, 1998, 23-4, no. 2 [SEG 48, 14500]). 60 CH. NAOUR and TH. DREW-BEAR used to inform P. HERRMANN about Naour’’s epigraphic finds during his (unauthorized) trips in Lydia. As they never gave information about the find-spots iin their lists they sent to P. HERRMANN, we are unable to know whether the lists include some other dedicatory texts originating from Asar / Esenyazı. 61 For descriptions of the site of the sanctuary at Asar see BURESCH, op. cit., p.. 196; CH. NAOUR, EA 2, 1983, 107-108, cf. also M. RICL, EA 35, 2003, 78, note 3. 62 For MALAY’s publication of some funerary inscriptions from Asar Mahallesi // Esenyazı (Gürnevit) see Researches, pp.147-150, Ch. XXXI, nos. 170-178. The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 71
24 DEDICATION TO AN(A)EITTIS Asar Mahallesi (SE of Maionia). Lower part of a marble stele which is now in the Manisa Mu- seum (Inv. 8098). 30428, L 2. Date: Roman imperial period (letters)
HF[ ] AS t∞w fid[¤aw ] ÉAne›ti §phkÒƒ eÈxÆn.
1-2 The text may have run e.g. ... Íp¢r svthr¤]aw t∞w fid[¤aw sumb¤ou or gunaikÒw etc. If so, there would remain no space for yeò or Mhtr¤ or ÉArt°midi. 2 The dative ANEITI is probably due to an error of the mason. ‒ For Artemis Anaitis as §pÆkoow see TAM V, 1, 236 and 330, cf. also infra no. 26. ... [for the salvation?] of his own [wife?] made a vow to An(a)eittis who listens to the prayer.
25 DEDICATION TO THEA ANAITIS Asar Mahallesi (SE of Maioonia). Upper part of a marble stele with triangular pediment. All the acroteria are missing. Within the pediment are represented a ro- sette and two ivy-leaves. It is now iin the Manisa Muse- um (Inv. Et. 7). 31356, L 2. Date: Roman imperial period (letters)
Pap¤aw Yeò ÉAna›ti vac. eÈ- [x]Øn én°yhken. Papias dedicated a vow to Thea Anaitis.
26 DEDICATION TO THEA ANAEITIS Asar Mahallesi (SE of Maionia). Upper piece of a marble stele. Above the inscription is represented a pair of eyes. It is now in the Manisa Museum. 18193.5, L 2. Date: Roman imperial period (letters)
[Ye]ò ÉAnae›ti [§ph]kÒƒ Tuxi- [k- ]
2 FFor Artemis Anaitis as §pÆkoow see supra no. 24. 2-3 Probably TuxikÒw or TuxikÆ TTyychik- ... (made a vow) to Thea Anaeitis ‘who listens to prayer’. 72 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
27 DEDICATION TO THEA ANAEITIS Asar Mahallesi (SE of Maionia). Left lower part of a marble stele with tenon. Above the inscription are preserved the lower part of a rec- tangular recess and the feet of a human figgure. It is now in the Manisa Museum (Inv. Et. 65). 14 176.5, L 1.2. Date: Roman imperial period (letters)
[ÉApol]l≈niow [ ] [ ] Yeò ÉAnae›ti [eÈxÆn] Apollonios, (son of ...), made a vow to Thea Anaeitis.
28 DEDICATION TO THEA ANAEITEIS Asar Mahallesi (SE of Maionia). Lower part of a marble stele with ttenon. On a platform above the inscription are preserved the feet of a horse (?) moving right. It is now in the Manisa Museum (Inv. 8124). 20234, L 1.5. Date: Roman imperial period (letters)
PrÒklow Yeò ÉAnae¤teidi eÈxØn ép°dvka.
2 HN in ligature I, Proklos, returned a vow to Thea Anaeiteis.
29 DEDICATION TO THEA [ANA(E)ITIS] Asar Mahallesi (SE of Maionia). Right upper piece of a marble sttele, probably with a triangular pediment. Above the inscription is depicted a pair of eyes. It is now in the Manisa Museum (Inv. Et. 69). 28267, L 2. Date: Roman imperial period (letters)
[ -]°nhw ÉAgay- [ ] Íp¢r Klaudi- [a- t∞w s]umb¤ou Yeò 4 [ÉAna(e)›ti ]
2-3 Klaud¤[aw] or Klaudi[an∞w] ... -enes, son of Agath-, (made a vow) to Thea [Ana(e)itis] on behalf of his wife Claudi[a- ...
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 73
30 DEDICATION TO METER AANAEITIS Asar Mahallesi (SE of Maionia). Marble stele with a partly preserved triangular pediment. Above the inscription is de- picted a wreath. It is now in the Manisa Museum (Inv. 8180). 60335.5, L 1.5. Date: early imperial period (letters)
ÑErmvg°nhw (sic) ÉApvllv- y°mhow (sic) Mhtr‹ ÉAnae¤- tidi eÈxÆn.
1-2 IIn the names of both Hermogenes and Apollothemis the letter Omega is written instead of Omicron. The genitivve -y°mhow is an itacistic spelling for -y°miow, a wide-spread genitive of names formed with -y°miw (for Y°miow as genitive of Y°miw LSJ refers to Herod. II,2), cf. e.g. IG XII 6, 677: Maiandr¤vi ÉApolloy°miow Kuzikhn«i. For the more common ÉApollo- y°midow see e.g. TAM V, 1, 647 (Daldis). Hermogenes, son of Apollothemis, made a vow to Meter Anaeitis.
31 DEDICATION TO METER AANAEITIS Asar Mahallesi (SE of Maionia). Marble stele with horizontal moulding above. Some pieces from the rigght edge of the stele are broken off. Above the inscription is depicted a wreeath which surrounds a moon- crescent facing upwards. It is now in the Manisa Museum (Inv. 8184). 90379, L 2. Date: early imperial period (letters)
MhtrÒdvrow Di[o]- dÒtou Mhtr‹ ÉA[na]- e›ti vac. eÈxÆn. Metrodoros, son of Diodotos, made a vow to Meter Anaeitis.
32 DEDICATION TO METER AANAEITIS Asar Mahallesi (SE of Maionia). Left lower part of a marble stele. Above the inscription is preserved the lower part of a wreath. It is now in the Manisa Museum (Inv. Et. 52). 27266, L 1.7. Date: late Hellenistic or early imperial period (letters)
MhnÒdvrow [ ] NOU Mhtr‹ ÉAnae[›ti] eÈxÆn. Menodoros, son of -nos (-nes), made a vow to Meter Anaeitis. 74 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
33 DEDICATION TO [METER] ANAEITIS Asar Mahallesi (SE of Maionia). Lower part of a mar- ble stele with tenon. Above the inscription the right edge of a platform is preserved. It is now in the Manisa Museum. 38 265, L 1.7. Date: Roman imperial period (letters)
[Mhtr‹ ÉA]nae›ti Po- [seid]≈niow Posei- [dv]n¤ou Íp¢r ÑEr- 4 [m]okrãtou toË ufl- oË v eÈxÆn.
1 yeò is too short for the estimated space. Poseidonios, son of Poseidonios, made a vow to Meter Anaeitis on behalf of his son Hermokrates.
34 DEDICATION TO METER AANAEITIS Asar Mahallesi (SE of Maionia). Upper part of a marble stele with triangular pediment. Only the left acroterion is preserved. Within the pediment is represented a crescent facing down- wards, cf. our no. 39 and, e.g., TAM V, 3, 1630. It is now in the Manisa Museum (Inv. 8096). 3134 6, L 2. Date: Roman imperial period (letters)
ÑVra¤a Mhtr- ‹ ÉAnae›
1 For another occurrence of the name ÑVra¤a in the region see LGPN V.A, s.v. (Sardeis) where the present instance is also quoted. For the name see F. BECHTEL, HP, 489: “Namen nach den Begriffen 'jjung' und 'alt'ˮ. 2 ANAEI lapis; see on no.. 49.2. Horaia made a vow to Meter Anaeitis.
35 DEDICATION TO METER AANAEITIS Asar Mahallesi (SE of Maionia). Left upper part of a marble stele with horizontal moulding. TThe first line is en- graved on the upper moulding. Below the moulding is depicted a branch of olive-tree. Below is an arched recess within which a human leg is represented. It is now in the Manisa Museum (Inv. Et. 59). 21215, L 2. Date: unclear
Mhtr‹ ÉA[nae›ti ] The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 75
36 DEDICATION TO ARTEMIS ANA(E)ITIS Asar Mahallesi (SE of Maionia). Middle part of a marble stele. The lleft part of the text is worn away. It is now in the Manisa Museum. 1255514, L 2.5 to 3. Date: [?1]86 Sulla = [?1]01/2 A.D.
[ÉArt]°midi ÉAna- [e¤ti]di eÈxØn [ 3-4 -]ow ÉArÒnti- 4 [ow] ÉApoll≈niow [ne≈]terow én°- [yhk]en. ÖEtouw [r?]p≠Ä, mhnÚw Gor- 8 [pi]a¤ou diÄ.
3-4 ÉArÒnti[ow] renders Latin Arruntius, see e.g. MAMA X, 480 with SEG 43, 878. Inn fulfillment of a vow, -us Ar(r)untius Apollonios, the younger, set this (stele) up for Artemis Anaitis. In the year 186 (?), on the fourteenth day of the month Gor- piaios.
37 DEDICATION TO (ARTEMIS ?) ANAEITIS Asar Mahallesi (SE of Maionia). Riight lower piece of a marble stele.. It is now in the Ma- nisa Museum (Inv. Et. 50). 25205, L 2. Date: Roman imperial period ((letters)
[ ]I vac.? [ ]INAAP [ ]TON ofl go- 4 [ne›w? ?ÉAn]ae›ti IER [ -]roum°nh [ -]sa per‹ t«n [ ?Íp¢r t∞]w ıloklhr¤aw.
6 pãsxou]sa ? 7 On the terms ıloklhre›n, ılÒkllhhrow and ıloklhr¤a see L. ROBERT, Hellenica X, 96-103, cf. also infra nos. 43.3; 51.4; 70.4 and 159.7. [...] the parents (?)) [... to An]aeitis [...] about the [... for the] recovery.
76 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
38 DEDICATION TO ANAEITIIS AND MEIS TIAMOU “Asar Mahallesi (SE of Maionia)” as reported by the Manisa Museeuum staff. Lower part of a marble stele with tenon. 32286, L 3 max. Date: Roman imperial period (letters)
[ ] [. .]TOU . . ROU ÉA- [n]ae¤tidi ka‹ M- hn‹ Tiamou eÈ- 4 xaritÆr{thr}- [i]on.
1 KÊ]rou ? 4-5 XARITHRTHRION lapis. ‒ For xarit-, instead of xarist-, see THREATTE, Grammaar Attic Inscr. I, p. 506 § 42.021, cf. also our no. 209.5-6. Is the repetition of the syllable THR a kind of dittography (cf. infra no. 77.1-2: ANANAEI[TI]) ? For other instances of (nonsensical) repetition of syllables see MALAY, Manisa Museum, 131, no. 450: ÑUperber{berberber}}eta¤ou; W. JUDEICH, in: Altertümer von Hierapolis (Jahrb. DAI, 4. Ergänzungsheft, 1898, 67-202), 172f., no. 339.6: z«ntow {TOSTOS} toË ÉApollinar¤ou. ... (set up this stele) as a sign of gratitude to Anaeitis and Meis Tiamou.
39 DEDICATION TO METER AANEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Two joining pieces of a marble stele with triangular pediment with three rosettes. All the acroteria are missing. Above the inscription is the motif of a wreath. Between the fourth and fifth lines are the depictions of a female bust (cf. our nos. 71? and 86?) in an arched niche and a moon crescent facing downwards (see our no. 34). It is now in the Manisa Museum. 1225414, L 1.5 to 2. Date: 82 (?) Sulla = 3-2 B.C.
ÖEtouw bÄ ka‹ pÄ, mhnÚw ÑUperbereta¤- ou i≠Ä: ÑErmog°nhw ÉAttãlou ME GALUNINC Mhtr‹ ÉAn
˜ti me §j énelp¤stvn ≥gagon efiw §lp¤daw ka‹ §pÒhsãn m
1 The illiterate engraver committed manny errors in transcribing the draft text. The date bÄ ka‹ pÄ (or less probably yÄ ka‹ pÄ), corresponding either to 3-2 B.C.. or 4-5 A.D., does not suit the rather late letter-forms. 2 FFor an ÖAttalow ÑErmog°nou see infra no. 172 (early imperial period) -members of the same family ? The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 77
2-3 ME/GALUNINC may perhaps be an error for megalÊnvn63 (sc. én°sthsen) in the sense of ÍcÒv64 or the usual eÈlog°v. However, one maay also think of me/
40 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Lower part of a marble stele with tenon. On a platform above the inscrip- tion are preserved the feet of two personss. It is now in the Manisa Museum (Inv. 8143). 49405, L 1.5. Date: 289 Sulla = 204/5 A.D.
[ÉArt°]midi ÉAnae›ti ka‹ Mh- [n‹ T]iamou JenÒdoxow Í- [p]¢r •autoË ka‹ t«n pai- 4 d¤vn katå §pitagØn én°- yhken. ÖEtouw spyÄ, mh(nÚw) Dais¤- ou eÄ é(piÒntow). According to (divine) command Xeenodochos set this up to Artemis Anaeitis and Meis Tiamou for himself and for his children. In the year 289, on the fifth day from the end of the month Daissios.
63 Cf. e.g. Diodoros, 1.20: ... megalÊnonntaw toË yeoË tØn dÊnamin. 64 See PETZL, Beichtinschriften, 59.18f.: ... oÈk §jefãnteuse oÈd¢ Ïcvse tÚn yeÒÒn. 78 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
41 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Two joining pieces of the lower part of a marble stele. On a platform above the inscription rem- nants are preserved of the feet and the tail of a horse moving right. Both pieces are noow in the Manisa Museum (Inv. 8182). 2333 6, L 1.5. Date: 293 Sulla = 208/9 A.D.
ÉArt°midi ÉAnae›ti ka‹ Mhn‹ Tiamou Gluke›a metå MakedÒnow toË 4 sunb¤ou eÈxØn ép°dvke. ÖEtouw sqgÄ, mh(nÚw) Dais¤ou ≠Ä é(piÒntow). Glykeia, together with her husband Makedon, returned a vow to Artemis Anaeitis and Meis Tiamou. In the year 293, on the sixth day from the end of the month Daisios.
42 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Lower portion of a marble stele. Above the inscription is preserved the lower part of a recess with the feet of four human figures. It is now in the Manisa Museum ((Inv. 8147). 3446 5.5, L 2. Date: 301 Sulla = 216/7 A.D.
ÉArt°midi ÉAnae›ti ka‹ Mhn‹ Tiamou Karp¤mh efl°reia ka- tå parãstasin t«n ye«n eÈlo- 4 goËsa metå t««n t°knvn én°- sthse tØn stÆllhn. vac. ÖEtouw taÄ,, mh(nÚw) De¤ou hÄ.
3 The letters RASTASIN are engraved on a rasura. 3-4 On eÈloge›n and eÈlog¤a see H. MALAY, EA 36, 2003, 15 with bibliography, cf. also here nos. 55.5; 177.6 and 128.3. According to the command of the gods through epiphany, Karpime, the priestess, together with her children, set this stele up to Artemis Anaeitis and Meis Tiamou by praising them. In the year 301, on the eighth day of the month Deios. The gods manifested themselves in some way (probably during sleep) to the dedicant and asked her to erect a stele (cf. our no. 49: katå …w par°sth §n t“ Ïpnƒ). In a dedication from Kollyda the parãstasiw of Zeus Megistos is described as “great”: katå parãsstasin [me]gãlhn (TAM V, 1, 361); A.V. WALSER, Chiron 43 (2013), 557f. Seee also PETZL, Beicht- inschriften, no. 1.5-6: parestãyh (sc. Zeus Trosu) aÈt“ (sc. Meidon) efiw toÁw Ïpnouw, and no. 106.11: Ùne¤roiw moi parestãyh, sc. ı yeÒw. The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 79
43 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Marble stele with triangular pedimment. Only the right acroterion is preserved. Within the pediimment is a rosette. On a platfoform above the inscription is a rouugh relief showing a standing man holding up his right hand and carrying an unidentified object with his left. It is now in the Manisa Mu- seum. 45296, L 2. Date: 315 Sulla = 230/1 A.D.
ÉArt°midi ÉAnae›ti ka‹ Mhn‹ Tiamou ÉEnmÒ- niow Íp¢r ıloklh- 4 r¤aw eÈxØn én°yh- ka. ÖEtouw tieÄ.
2-3 Because of the occurrence of the name ÉEmmÒniow (here written -nm-) the inscription is quoted in LGPN V.A, s.v., together with SCHWERTHEIM, IvHadrianoi, no. 65; see also onn no. 71. 3-4 On ıloklhr¤a see suupra no. 37, cf. also infra nos. 51; 70; 159. I, Emmonios, put up a vow to Artemis Anaeitis and Meis Tiamou on account of recovery. In the year 315.
44 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TEIAMOU Asar Mahallesi (SE of Maionia). Two joining pieces of the lower part of a marble stele with tenon. On a platform above the inscription are depicted two human legs on the left and a standing man on the right. Both pieces are now in the Manisa Museum (Inv. 8097). 70538, L 2. Date: third century A.D. (name Aurelius)
ÉArt°midi ÉAnae›ti ka‹ Mhn‹ Tei- amou AÈr. TatianÚw ÑRhsvnianoË [.]JOMHN plhge‹w pÒda EISOME 4 [1-2]GIS k¢ yarapeuye‹w eÈjãme- now stÆllhn én°yhka.
2 The name ÑRhsvnianÒw, which may be combined with ÑRhs≈, ÑR∞sow, is otherwise unattested.65 I, Aurelius Tatianos, son of Rhesonianos, [...] after having been smitten in my foot, [...] and cured, put up the stele -having made a vow- to Artemis Anaeitis and Meis Teiamou.
65 Cf. LGPN V.A, s.v. with the mention of our instance. 80 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
The general outline of the story is clear: Aurelius Tatianos had been struck by an illness on his feeet: plhge‹w pÒda. There are in fact represented two legs, which hhave about the same height as the person standing to the right of them, apparently the dedicator raising his right hand for prayer. Has one to reckon with the (not infrequent, see, e.g., on nos. 52.3 and 77.6) inter- change of S and E and to read plhge‹w pÒda
45 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Lower part of a marble stele. Above the inscription is preserved the left lower part of a rectangular recess with the figure of a standing man. It is now in the Manisa Mu- seum (Inv. 8197). 26304, L 1 to 1.5. Date: second or third century A.D. (letters)
ÉArt°midi ÉAna[e›]ti ka‹ Mhn‹ Tiamou AÈr. KornhlianÚw Íp¢r 4 aÍtoË eÈxØn én°s- thsen. Aur. Cornelianus erected a vow to Artemis Anaeitis and Meis Tiamou for himself.
66 TAM V, 1, 323, probably from the sanctuary at Asar, being a dedication [Í]p¢r t∞w ıloklhr¤aw [t«n] pod«n, shows likewise two legs. 67 See [t«n] pod«n in the preceding note; cf. Artemid. Dald. 4, 42: plhge‹w tØn xe›ra. 68 For yarap- instead of yerap- see the note on TAM V, 3, 1614.3. 69 Instead of hÈjãmhn; for the frequent replacement of aor I endings by endings of aor II see, e.g., PETZL, Beichtinschriften, no. 81.10 ([h]Îjonto) and the commentary ibid. on no. 5.5-7. Note that in lines 4-5 of our text the ‘normal’ aor I form eÈjãmenow occurs. 70 For forms of êgnumi with irregular augment see PETZL, Beichtinschriften, on no. 78.3. Note the two other participles (plhge¤w, yarapeuye¤w) of our text ending in -e¤w. 71 Very reluctantly we put forth the following speculation: the first sentence ends with ... pÒda. The fol- lowing one would be introduced by e‡so
46 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi. Upper part of a marble stele with triangular pediment. The top acroterion is missing. Within the pediment are represented a rosette and two ivyy-leaves. In a rectangular recess aabove the inscription is represented a pair of eyes. It is now in the Manisa Museum. 3328.55, L 1.5. Date: Roman imperial period (letters)
ÉArt°midi ÉAnae›ti ka[‹] Mhn‹ Tiamou Tãtion Íp¢r ÉArtemid≈rou [ ] Tation made a vow to Artemis Anaeitis and Meis Tiamou on behalf of Artemidoros ....
47 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Provenance unknown. Middle portion of a marble stele. Above the inscription is preserved the right part of a rectangular recess where a standing man is represented hold- ing a bunch of grapes in his left hand. The fragment must have been found somewhere in the Katakekaumene. It is in the collection of M. KAYHAN (Söke). No dimensions. Date: Roman imperial period (letters)
[ÉArt°midi ÉAna]e›ti ka‹ Mh- [n‹ Tiamou -]mow bÄ k[a‹ ?] ... -mos, son and grandson of -mos, and (?) ... (made a vow) to Artemis Anaeitis and Meis Tiamouu.
48 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Upper part of a mar- ble stele with triangular pediment. The top acroterion is miss- ing. Within the pediment are represented a rosette and two ivy-leaves. It is now in the Manisa Museeum. 24.5234, L 1.5.
Date: Roman imperial period (letters)
ÉArt°midi ÉAn[a]- e›ti ka‹ Mhn‹ T[i]- [amo]u Diodv[r- ] 4 [ ]RO[ ] Diodor- ... to Artemis Anaeitis and Meis Tiamou. 82 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
49 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Marble stele with triangular pediment. All the acroteria are missing. Within the pediment a rosette and two ivy-leaves are depicted. It is now in the Ma- nisa Museum (Inv. 8179). 44284, L 1.5. Date: Roman imperial period (letters)
ÉArt°midi ÉAna- e›ti ka‹ Mhn‹ Tia- mou ÉAgayotÊxh 4 Íp¢r Yalãmou toË ufloË katå …w par°sth §n t“ Ïpnƒ én°- 8 sthse.
1-3 The mason had originally written ANA/EIKA (for that kind of haplography see no. 34.2: Mhtrr‹ ANAEI eÈxÆn) and corrected himself to ANA/EITIKAI; two more slips corrected by himself: MN to MH and AGO to AGA. 4 FFor other occurrences of the name Yãlamow in the region see LGPN V.A, s.v. also mentioning the present text. Agathotyche set this up for Artemis Anaeitis and Meis Tiamou on behalf of her son Thalamos according to the god’s manifestation during sleep. ‘Agathotyche erected the stele to Artemis and Meis Tiamou in the interest of her son Thalamos in accordance with the way he appeared to her while she slept’: that is how an unprejudiced reader would understand the text. An example for such an appeearance of a son is to be found in the famous Testament of Epikrates; there, the father was similarly urged by his deceased son to establish the funerary foundation described in the testament..72 In the present case we do not know why Thalamos was in need of divine support. He was certainly alive but may have been making a hazardous journey abroad and appeared in a dream to his mother, urging her to erect the stele to Artemis Anaitis and Meis Tiamou. Yet, the inscription no. 42, with parallels quoted there, makes another interpretation more probable: Thalamos was suffering frrom some misfortune, possibly a disease, and his mother, while she slept, received the command by a god (Artemis Anaitis or Meis Tiamou being the subject of par°sth) to erect thhe stele as a prerequi- site for the son’s recovery.
50 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Lower part of a marble stele. It is now in the Manisa Museum (Inv. 8250). 24324, L 1.5.
72 HERRMANN ‒ POLATKAN, Das Testament, no. 1.34-36: Ùne¤roiw ka‹ shme¤oiw ka‹ fantãsmasin aÈtoË moi toË ¥rvow (sc. the deceased son Diophantos) §narg«w pollãkiw §pifoit«ntow ... proetrãphn (scc. the father Epikrates) éfor¤sai aÈt“ tå progegramm°na. The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 83
Date: Roman imperial period (letters)
ÉArt°midi ÉAnae›ti ka‹ Mhn‹ Tiamou ÉAm- miåw Louk¤ou Íp¢r 4 ÉAmmiãdow eÈxÆn.
1 ARTEMIDI corrected by the mason ffrom ARPEMIDI. Ammias, daughter of Lucius, made a vow to Artemis Anaeitis and Meis Tiamou on behalf of Ammias.
51 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Two joining pieces of the upper part of a marble stele with triangular pediment. The top acroterion is miss- ing. Within the pediment a rosette and two ivy-leaves are depicted. Both pieces are now in the Manisa Mu- seum (Inv. Et. 5). 30295, L 2. Date: Roman imperial period (letters)
ÉArt°midi ÉAnae›- ti ka‹ Mhn‹ Tia- mou PerseÁw 4 Íp¢r t∞w ıloklh- r¤aw toË s≈matow [ ]
4-5 On ıloklhr¤a see nos. 37.7; 43.3; 70.4 and 159.7. Peerseus [made a vow] to Artemis Anaeitis and Meis Tiamou on accoount of (the recovery of) his body
52 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Middle portion of a marble stele. It is now in the Manisa Museum (Inv. Et. 21). 16244, L 2. Date: Roman imperial period (letters)
ÉArt°midi ÉAnae›- ti ka‹ Mhn‹ Tiamou [ÉA]mmiåw ka‹ Teles- 4 [f]Òrow ka‹ ÉAmmia- [nÚw ı u]flÚw aÈ[t«n] [ ]
3 TELE corrected by the mason from TELS.
84 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
Ammias and Telesphoros and Ammianos their son ... (made a vow) to Artemis Anaeitis and Meis Tiamou.
53 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Two joining pieces belonging to a marble stele. On the right is preserved the figure of a man standing on a platform. Both pieces are now in the Manisa Museum (Inv. Et. 64). 20285, L 1.5. Date: Roman imperial period (letters)
[ÉArt°midi ÉAna(e)›]ti ka‹ Mhn‹ Ti- [amou ÉApoll]≈niow ÉApfiãdow yee- [rapeuy]e‹w eÈxarist«n én°- 4 [yhke x]rhsthr[i- ]
2 The man specified his name by his mother’s name as in the cases of nos. 61, 94 (?) and 207. 3 On the term eÈxariste›n see L. ROBERT, Hellenica X (1955), 55-62 and our nos. 55.6; 69.4; 78.7; 113.3; 159.8; 177.7 and 209.3 (cf. also eÈxaristÆrioon in nos. 6.4; 38.3 and 209.5). 4 IIt seems that there is question of a word formed on xrhsthri-. The dedicant had probably received the order for the erection of the stele by an oracle ([x]rhsthr[¤ƒ épaiyhte¤w / keleusye¤w sim.]; [x]rhsthr[iasye¤w], 3 cf. Syll. , 1157.34), for the role of oracles in that time and area see PETZL, Beichtinschriften, on no. 98.6. After having been cured Apolloniooss, son of Apphias, [ordered by an oracle], set up (the stele) in gratitude to Artemis Anae(i)tis and Meis Tiamou.
54 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Two joining pieces of a marble stelle. Above the inscrip- tion are preserved the remnants of a relief. Both pieces are now in the Maniisa Museum (Inv. Et. 12 and 66). 16244.5, L 1.5. Date: Roman imperial period (letters)
ÉAr[t°]midi ÉAna[e›]- tei k[a]‹ Mhn‹ Tia- mou [ÉI]oul¤a Íp¢[r] 4 toË u[fl]oË ÉAsklhp[i]- ãdou eÈxÆn. Iuulia made a vow to Artemis Anaeitis and Meis Tiamou on behalf of her son Asklepiades.
55 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Right lower portion of a marble stele. It is now in the Manisa Museum (Inv. Et. 3). 1725.55, L 1.5. Date: Roman imperial period (letters) The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 85
[ÉArt°midi ÉAna]e›ti ka‹ Mh- [n‹ Tiamou -]pe›na ko- [lasye›sa efi]w toÁw Ùfyal- 4 [moÁw ka‹ s]vye›sa t∞w ko- [lãsevw e]ÈlogoËsa ka‹ [eÈxaris]toËsa én°sthse.
2 PProbably ÉAgrip]pe›na or ÉOlum]pe›na (because of a vertical stroke at the beginning, Kris]pe›naa is impos- sible). 4-5 For the construction [s]vye›sa t∞w kol[ãsevw] cf. e.g. ŞAHİN (Ç.), IIvStratonikeia, no. 1202 = MERKELBACH – STAUBER, Steinepigramme 1, 220, no. 02/06/13, verse 9: oÎtoi s
56 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Left middle piece of a marble stele. Above the inscription is the reppresentation of male genitals. It iss now in the Manisa Museum. 13123.5, L 1.5. Date:: Roman imperial periodo (letters)
ÉArt°mid[i ÉAna(e)›]- [ti] ka‹ Mhn[‹ Tiamou] [ ]
The dedication must have been made in connection with the male genitals depicted on the stele for which the dedicant expressed tthanks or prayed for recovery. For representations the male genitals see CHANIOTIS, “Illness and Cures”, 339f.; G. PETZL, Chiron 28, 1998, 68f. with note 15 and MALAY, Researches, no. 216, fig. 221, cf. also infra no. 73.
57 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Upper piece of a marble stele withh triangular pediment. The top acroterion is missing. Within the pediment are depicted a rosettee and two ivy-leaves. Above the inscription are represented two female breasts. It is now in the Manisa Museum (Inv. Et. 9). 24.5224, L 2.
86 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
Date: Roman imperial period (letters)
ÉArt°midi ÉAnae›t[i] ka‹ Mhn‹ Tiamou [ ] Íp¢r Me- ... [made a vow] to Artemis Anaeitis and Meis Tiamou on behalf of Me- . Foor other instances of dedications related to female breasts see CHANIOTIS, “Illness and Cures”, 340-1; cf. also infra no. 64.
58 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TEIAMOU Asar Mahallesi (SE of Maionia).. Right middle piece of a marble stele. Above the inscription is preserved the right lower part of a rectangular recess. It is now in the Manisa Museum (Inv. Et. 11). 1012 3.5, L 1.5. Date: Roman imperial period (letters)
[ÉÉArt°midi] ÉAnae›ti [ka‹ Mhn‹] Teiamou [ ]SUKLH[.]
3 Probably a form of Yrasukl∞w
59 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Left middle part of a marble stele. Below the inscription is represented an arm (cf. PETZL, Beichtinschriften, no. 78 with commentary). It is now in the Manisa Museum (Inv. Et. 19). 28 206, L 2. Date: Roman imperial period (letters)
[ ? ] [...]SEBAS[- ÉArt°mi]- di ÉAnae›ti ka[‹ Mh]- n‹ Tiamou [ vac. ? ]
1 PPerhaps [ÖEt(ouw)] seÄ: followed by the name of the dedicant (e.g. Bãs[sa, Bãs[sow). However, Sebas[tª, meaning “on the first day of the month”, is possible, but this would hardly leave room for the dedicant’s name. Furthermore, the possibility of the ethnic Sebas[thnÆ or -Òw belonging to the dedicant must also be taken into considerationn.
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 87
60 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Right lower part of a marble stele. On a platform above the inscription is represented a human leg. It is now in the Manisa Museum ((Inv. Et. 56). 2216 4, L 1.5. Date: Roman imperial period (letters)
[ÉArt°midi ÉA]nae›ti ka[‹] [Mhn‹ Tiamo]u ÖAttalow [Íp¢r •auto]Ë eÈxØn é- 4 [ ÖEtouw ...], mh(nÚw) De¤ou.
3 LLess probably [Íp¢r toË uflo]Ë while [Íp¢r t∞w sumb¤o]u would be somewhat long for the estimated space. 3-4 Either én°yhke/-a or ép°dvke/-a 4 The day of the month was perhaps recorded in a next line. Attalos made ?, returned ? a vow tto Artemis Anaeitis and Meis Tiamou for himself (?). In the year ..., in the month Deios.
61 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Esenyazı (SE of Maionia). Marble stele with triangular pediment and tenon. The left acroterion is missing. Within the pediment are represented a rosette and twoo ivy-leaves. It is now in the Manisa Museum. 61.5315, L 1.5 to 2. Date: Roman imperial period (letters)
ÉArt°midi ÉAnae›ti ka‹ Mhn<‹> Tiamou Fi- lÒneikow Kr¤tv- 4 now k¢ TatianÚw Ta- t¤aw §glutrvsãme- noi katå tÚ ‡dion m°- row én°sthsan tØn 8 stÆllhn.
2 MHNR lapis 4-5 Note that Tatianos is called by his mother’s name, cf. also nos. 53, 94 (?) and 207. 5-6 On the terms (§k-/§g)lutrÒomai and lÊtron see HERRMANN, NOLydien, 47-8 and PETZL, Beichtinschriften, p. XI with note 15, cf. also our nos. 78.4; 79.3 and 80.4. Philoneikos, son of Kriton, and Tatianos, son of Tatia, set this stele up for Artemis Anaeitis and Meis Tiamou after having paid ransom for their own part.
88 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
62 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Right middle part of a marble stele.. It is now in the Ma- nisa Museum. 10114, L 1.5. Date: Roman imperial period (letters)
[ÉArt°midi ÉAna]e›ti ka‹ [Mhn‹ Tiamou -]LEIANH Í- [p¢r -]u toË yre- [ptoË ]
2 The rest of a triangular letter preceding EIANH sug- gests a name like [G]aeianÆ, [Klau]deianÆ or [Afi]leianÆ etc. -eiane (dedicated this) to Artemis Anaeitis and Meis Tiamou on behalf of her fosteer-son ...
63 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Left lower piece of a marble stele. It is now in the Manisa Museum (Inv. Et. 18). 1683.5, L 1.2. Date: Roman imperial period (letters)
ÉA[rt°midi ÉAna]- e›ti k[a‹ Mhn‹ Ti]- amou [ name ] 4 Íp¢r a[Èt∞w/-toË? eÈ]- xØn é[n°yhke/-p°dvke]. ... made ?, returned ? a vow to Artemis Anaeitis and Meis Tiamou for herself / himself (?).
64 DEDICATION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Upper piece of a marble stele withh triangular pediment. The top acroterion is missing. Within the pediment are represented a rosette and two ivy-leaves. On the left above the inscription is preserved the represen- tation of a female breast. It is now in the Manisa Museum. 27 284, L 1.8. Date: Roman imperial peeriod (letters)
ÉArt°[midi ÉAna(e)›ti] ka[‹ Mhn‹ Tiamou ]
For dedications in connnnection with female breasts see supra no. 57.
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 89
65 DEDICATION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Upper piece of a marble stele with horizontal moulding. In a recess below the first line is preserved the head of Artemmis who wears a polos and holds (?) a torch. Above her shoulders the left horn of a crescent is visible (cf. TAM V, 1, 331, also from the sanctuary in Gürnevit, with a similar representation of the goddess). It is now in the Manisa Museum. Dimen- sions omitted. Date: Roman imperial period (letters)
[ÉArt°midi ÉAna(e)›t]i ka‹ Mhn‹ Tia[mou] [ -]°neia [ ? ]
2 PPerhaps a name (e.g. Kallig°neia, ÑErmog°neia, Prvtog°neia) or sugg]°neia ?
66 DEDICATION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Left lower piece of a marble stele. It is now in the Mani- sa Museum (Inv. Et. 63). 17.5114.5, L 1.5. Date: Roman imperial period (letters)
ÉArt[°midi ÉAna(e)›ti ka‹ Mh]- n‹ Tia[mou name kay]- ∆w §p[ezzhth- é]- 4 p°dv[k- tØn eÈxÆn/stÆllhn].
2-3 Probably something like [kay]∆w §p[ezÆthsan ofl yeo¤], cf. PETZL, Beichtinschriften, no. 38.10f.; HERRMANN (†) ‒ MALAY, Neew Docs, no. 56 (SEG 57, 1174): kay∆w §kell[eus- ]; see also infra no. 87.3. [ ] returned [the vow / stele] to Artt[[emis Ana(e)itis and Meis] Tia[mou] according to a [divine?] request.
67 DEDICATION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Left middle piece of a marble stele. In a rectangular recess above the innscription are preserved the left part of the figures of two cows / oxen (?) moving right. It is now in the Manisa Museum (Inv. Et. 68). 20125, L 1.5. Date: Roman imperial period (letters)
ÉArt°m[idi ÉAna(e)›ti ka‹ Mhn‹ Ti]- amou M[ ]
90 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
68 DEDICATION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Right lower piece of a marble stele. Above the inscrip- tion are preserved the feet of a human figure. It is now in the Ma- nisa Museum (Inv. Et. 2). 17134, L 1.5. Date: Roman imperial period (letters)
[ÉArt°midi ÉAna]e›ti ka‹ M[h]- [n‹ Tiamou -]low k¢ E- [ eÈxØn én]°ssth- [san ]
3 On the gemination of Sigma before Tau see GIGNAC, Grammar I, 159 with note 1.
69 DEDICATION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Right lower piece of a marble stele. It is now in the Ma-nisa Museum (Inv. Et. 51). 25126, L 1.5. Date: Roman imperial period (letters)
[ÉArt°midi ÉAna(e)›ti ka‹] Mhn‹ [Tiamou name fl]°reia [ ] LOUKIN 4 [ -]sa én°- [yhke(n). ÖEtouw - -, mh(nÚw)] Gorpia¤ou [number ?].
3-4 Probably a form (Gen. or Dat.) of Louk›now or Louk›na or Louk¤nniow (an accusative LoÊkin [= LoÊkion] would be difficult to explain in this construction). 4 eÈxaristoË]sa or eÈlogË]sa
70 DEDICATION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU “Sart Mustafa (Sardeis)” as reported by the Manisa Museum staff. Right upper piece of a marble stele. It is now in the Manisa Museum. No dimensions. Datte: Roman imperial period (letters)
[ÉArt°]midi ÉAna- [(e)›ti ka‹ ]Mhn‹ Tia- [mou ?Lar]eisa›ow 4 [Íp¢r t]∞w aÍtoË ı- [loklhr¤aw ? ]
4-5 On the term ıloklhr¤a see our no. 37.7, cf. also nos. 43.3; 51.4 and 159.7. [Larr]eisaios (?) (made a vow) to Artemis Ana(e)itis and Meis Tiamou for his own recovery (?). The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 91
71 DEDICATION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Left middle part of a marble stele. On a platform above the inscription is preserved the lower part of a representa- tion (a bust ? [cf. our nos. 39 and 86 ?]). It is now in the Ma-nisa Museum. 12144.5, L 1. Date: Roman imperial period (letters)
ÉArt°midi ÉA[na(e)›ti] [ka]‹ Mhn‹ Tia[mou] [ -]a Íp¢[r ] [ ]
72 DEDICATION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Right middle part of a marble stele which is now in the Manisa Museum. 13114, L 2. Date: Roman imperial period (letters)
[ÉArt°m]idi ÉAna- [(e)›ti ka‹] Mhn‹ Ti- [amou T]rof¤mh 4 [eÈjam°]nh eÈ- [xØn én°s]ths[a/-en]. Inn fulfillment of a vow, [I (?)], Trophime set this (stele) up for Artemis Anaitis and Meis Tiamou.
73 DEDICATION TO ARTEMIS ANA(E)ITIS (AND MEIS TIAMOU ?) Asar Mahallesi (SE of Maionia). Upper part of a marble stele with triangular pediment. Within the pediment are repreesented a rosette and two ivy-leaves. Above the inscription are depicted male genitals (see also supra no. 56 with other parallels). It is now in the Manisa Museum (Inv. Et. 71). 23294.5, L 1.5. Date: unclear
[ÉArt°]midi ÉA[na(e)›]- [ti ]
92 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
74 DEDICATION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Middle piece of a marble stele brookken on all sides. It is now in the Manisa Museum. 13124.5, L 1.5. Date: Roman imperial period (letters)
[ÉArt°mi]di ÉA[na(e)›ti ka‹ Mhn‹] [Tiam]ou Gluk[- ] [ ÉAn]tvn¤ou [ ] 4 [ eÈ]xØn én[°yhk- ] [ traces of letters: date ? ]
75 DEDICATION TO ARTEMIS ANA(E)ITIS (AND MEIS TIAMOU ?) Asar Mahallesi (SE of Maionia). Left upper corner of a marble stele with horizontal moulding. The first line is inscribed on the upper margin. It is now in the Manisa Museum. 1118.59, L 1.5. Date: Roman imperial period (letters)
ÉArt°midi ÉA[na(e)›ti ] vac. I[ ]
G. PETZL has published in Chiron 28 (1998), 65-7 the right upper fragment of a marble stele which was found inn Asar; it contains the rest of a confession inscription (SEG 47, 1651). Dimensions, letter style annd disposition of the inscription (line 1 on the moulding, lines 2ff. on the shaft) seem to suggest that the present frag- ment belongs to the earlier published one; for verification both fragmentts would have to be combined, for which we regret that there was no opportunity. If they belong together, the letter at the beginning of line 2 would be the rest of a Kappa: ÉArt°midi ÉAnae››tti én°yh/k[e(n) .]aw Mhtrod≈rou ktl.
76 DEDICATION TO ARTEMIS ANAEITIS (AND MEIS TIAMMOU ?) Asar Mahallesi (SE of Maionia). Middle part of a marble stele. On a platform above the iinscription is preserved the lowerr part of the depiction oof a woman. On the right is the rest of an unidentified oobject. It is now in the Manisa Museum (Inv. Et. 8). 13155, L 1.5. Date: Roman imperial periiod (letters)
ÉArt]°midi ÉAnae›t[i [ ]
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 93
77 CONFESSION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Lower middle part of a marble stele with tenon. The feet of a human figure are preserved above the in- scription. It is now in the Manisa Museum. 25 24.53.5, L 1 to 1.5. Date: Roman imperial period (letters)
[ÉAr]t°midi ÉAna{na}e›- [t]i ka‹ Mhn‹ Tiamou TrÒ- [fi]mow Konxeaw katå [ê]- 4 [g]nuan ècãmenow T[2-3] [..]EIDITOUENPULIO[. ko]- [la]sye‹w ÍpÚ t∞w [YeoË] [én°]sthse stÆll[hn].
1 ANANAEI/[T]I by dittography (cf. supra no. 38.4-5); it seems the mason became aware of his error and deleted the second NA superficially. 3 Konx°aw (it is with this accent that LGPN V.A, s.v. Konx°aw refers to the present text. Perhaps Konxeçw?), as it seems attested noowwhere else, could be the second name of TrÒfimow (nominative). Yet, it cannot be excluded that Trophimos gave his mother’s name (Kogx°a) in the genitive, see supra on nos. 53, 61, 94 (?) and 207. Like the personal names KÒgxh (e.g. I.K. 18 [Daskyleion], no. 241), KÒgxa (cf. BECHTEL, HP, 590) and KÒgxvn (?, SEG 47, col. II 1), Kogx°a(w) is derived from kÒgxh, “mussel”. 3-4 For katå [ê/g]nuan (= êgnoian) cf. PETZL, Beichtinscriften, 11 and 76. On such extenuating causes set forth by some sinners see CHANIOTIS, “Tempeljusttiz”, 360-1 and “Divine Justice”, 24-5, ccf. also HERRMANN (†) ‒ MALAY, NNeew Documents, 115, note 209. 4 The mason first engraved something like ACARIS and then corrected this to ACAME. 6 The mason first engraved SYSIS and then corrected this to SYEIS.
The interpretation of the lines 4-5 is uncertain; both alternatives, whiich follow, are highly hypothetical: excusing his ingnorance (katå [ê/g]nuan), Koncheas confesses that he had laid hands on something which he was not allowed to touch. For the object following ècãmenow one may think of t[∞w / ém]eid¤tou (= émeidÆtou) §npul¤o[u] assuming that thhe adjective §mpÊliow (“at the gate”) is here used as an epithet for Artemis (see Orphica Argonaautica, 902: ÖArtemin §mpul¤hn, cf. SEG 36, 437: Poseid«n ÉEmpul∞ow). If so, Koncheas would have committed a sin by touching the statue of “gloomy (émeid¤thw) Artemis” (cf. the relieef showing a person touching the statue of Artemis [?] on our uninscribed item Appendix I, no. 3)73: As Koncheas ... touched (the statue of) the Gloomy at the gate and was punished by the [goddess], he set up a stele for Artemis Anaeitis and Meis Tiamou. Alternatively, one may envisage annother restoration by which the syllabification would be neglected: t[oË st/af]eid¤tou, i.e. the sin might have consisted of “touching (sacred ?) wine (stafid¤thw74) which was kept in Pylio-”. However, we have doubts whether there would be enough room for ST at the end of line 4. Or does one have to understand ENPULIO- as a form (with psilosis) of §mfÊliow (“in the tribe”) ?
73 In the sacred regulation TAM V, 3, 15539.55-60 the members of an association are requested to touch the stele where the regulation is inscribed ([è]pt°syvsan ... t∞w graf∞w taÊthw) to make theirr obedience evident. 74 G. LOEWE ‒ G. GOETZ – F. SCHOELL, Corpus Glossariorum Latinorum II (1888), 436, 52: stafid¤thw o‰now sapa; VII 2, p. 642; LSJ refers to Orib. Fr. 19. 94 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
78 FRAGMENT RECORDING RANSOM PAID BY A FAMILY Asar Mahallesi (SE of Maionia). Loower part of a marble stele with tenon. It is now in the Manisa Museum (Inv. 8125). 27285, L 1.5. Date: 336 Sulla = 251/2 A.D.
[. .]OS metå t«n édelf«n ka‹ t∞w sungene¤aw pã- 4 shw §lutrvsã- menoi éped≈ko- men tÚ §nofilÒm
4-5 §lutrvsãmenoi stands either for §gllutrvsãmenoi (for which see our no. 61.5, cf. also 79.3; 80.4; TAM V, 1, 576 and PETZL, Beichtinschriften, XI, with notes 15-16) with disappearance of weakly pronounced ggamma or, less probably, for lutrvsãmenoi with irregular augmentation, see supra on no. 44 with n. 70. 5-6 éped≈komen for éped≈kamen (cf. PETZL, Beichtinschriften, 38.9-10: §yÆkomenn with commentary). 6 ENOFILOMS lapis. -§nofilÒmenon stands for §nofeilÒmenon. 7 eÈxaristoËtew: omission of Ny before dental (cf. PETZL, Beichtinschriften,, 36: eÈlogoËtew). -ºOn eÈxariste›n see our no. 53.3, cf. also 55.6; 69.4; 113.3; 159.8; 177.7 and 209.3 (cf. also eÈxaristÆrion occurring in nos. 6.4; 38.3 and 209.3). 8 The first alpha of én°sthsan may have been be engraved in ligature with nyy as there seems to be no room either at the beginning of the line or at the end of the preceding one. ... -os, together with his brothers and his entire family, having paid the ransom we returned what we owed; they set this up by giving thanks. In the year 336.
79 FRAGMENT RECORDING RANSOM PAID BY THE SYMBOLAPHOROI Asar Mahallesi (SE of Maionia). Loower part of a marble stele with tenon. It is now in the Manisa Museum (?). Dimensions omitted. Date: Roman imperial period (letters)
[ ÉApol]- [l]≈ni[ow? ka‹ F¤?]- lhtow ofl ÉApf[ianoË?] k¢ ofl sunbolafÒr[oi §g]- 4 lutrvsãmenoi é[n°]- sthsan tØn stÆllh[n].
1-2 Or [M¤]/lhtow etc. 3 HERRMANN, NOLydien, 39, on no. 27 with Pl. IX.6 (= TAM V, 1, 576 [see the text infra]), wonders whether the sunbolhfÒroi were cultic functionaries officiating as “bearers of sacred symbols” (cf., in this sense, LSJ, Suppl.,, s.v.), e.g. in processions; see also MALAY, Researa ches, p. 129 on no. 136 (recording shmeafÒroi) with bibliography; HERRMANN (†) ‒ MALAY, New Docs, no. 97 (a list of 64 sunbolhfÒroi from 15 The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 95
villages). However, C.P. JONES (Chiron 38, 2008, 195-204) has convincingly argued (pp. 202-203) that they acted as “bringers of contributions (sumbola¤)”; see also SEG 57, 1189 with commentary. 3-4 On the term (§k/§g)lutrÒomai see our no. 61.5, cf. also nos. 78.4 and 80.4. [... Apoll]oni[os (?) and Phi ?]letos, the (children) of Apph[ianos ?] and the symbola- phoroi set up this stele for ... after having paid ransom. The stele was erected by some individuals and the symbolaphoroi, who paid ransom to the god(s) for an unspecified reason. The beginning of the preserved text has a close parallel in TAM V, 1, 576, a stele which was found in the same place as the present one: ÉArt°midi ÉAnae›ti / ka‹ Mhn‹ Tiamou ÉA/l°jandrow, TeimÒ/yeow, GlÊkvn t«n / Bollçdow ka‹ ofl sun/bolafÒroi §glutrv/[sãmen]oi én°sth/[san - -]. There, concerning lines 3-4, one haas to suppose that the three men were sons of Bollas (i.e. that t«n stands instead of ofl), see P. HERRMANN’s commen- tary. Like TAM V, 1, 576, the new stele was probably also dedicated to Artemis Anaitis and Meis Tiamou. The similarity of the letter-forms of this inscription to those oof our dedication is noteworthy.
80 FRAGMENT RECORDING RANSOM PAID BY A FAMILY Asar Mahallesi (SE of Maionia). Left lower part of a marble stele. It is now in the Manisa Museum. 28334.5, L 1.5 to 2. Date: Roman imperial period (letters)
ONI[ ] OU k¢ M[ ] metå t«[n ]- 4 VN §glut[rvsãme]- noi én°sthsa[n tØn] stÆllhn.
3-4 Something like metå t«[n t°knvn fid¤]]/vn 4 There are traces of a deleted letter (Omicron ?) between lambda and upsilon. -ºOn the term (§k/§g)lutrÒomai see our no. 61.5, cf. also nos. 78.4 and 79.3. ... and ... together with [their own children?] set this stele up after having paid ransom.
81 CONFESSION TO ARTEMIS ANAEITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Lower part of a marble stele. Above the inscription is preserved the right part of a platform. It is now in the Manisa Museum (Inv. Et. 22). 16.522.53.5, L 1. Date: Roman imperial period (letters)
[ÉAr]t°midi ÉAna[(e)›ti] ka‹ Mhn‹ Tiamou [EÈ]- gena¤tvr kolas- 4 [y]e‹w k¢ efllasãme- now eÈxØn én°st[h]- sen.
96 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
2-3 [EÈ]gena¤tvr for [EÈ]gen°tvr (on the usage of ai for e see BRIXHE, Grec anattolien, 47). 4 FFor bibliography on the term fllãskomai see MALAY, Researches, 99, cf. also our nos. 83.1; 116.7; 186.6 and 187.6. After punishment and propitiation, Eugen(e)tor put up (the stele) as ex-voto to Artemis Anaeitis and Meis Tiamou.
82 CONFESSION TO ARTEMIS ANA(E)ITIS AND MEIS TIAMOU Asar Mahallesi (SE of Maionia). Left middle piece of a marble stele. Above the inscrip- tion is depicted a crescent. It is now in the Manisa Museum (Inv. Et. 60). 17154.5, L 1.5. Date: Roman imperial period (letters)
ÉArt°mi[di ÉAnae›ti ka‹] Mhn‹ Tiam[ou ] Markio[- ] 4 §kolã[s- ]
3 A patronym: Mark¤o[u or Mark¤v[now ? 4 Any form of kolãzein (e.g. §kolã[syh or §kolã[syhn or §kÒla[senn).
83 FRAGMENT OF A CONFESSION Asar Mahallesi (SE of Maionia). Loower part of a marble stele with tenon. It is now in the Manisa Museum. 22253.5, L 1.7. Date: Roman imperial period (letters)
[ ]- ne›w efllasãme[noi] én°sthsan tØn stÆllhn.
1 PProbably ka‹ ofl sunge]ne›w or go]nee››w. ‒ On fllãskomai see supra no. 81, cf. also nos. 116.7; 186.6 and 187.6. ... the relatives / parents (?), after propi- tiation, have put up the stele.
84 DEDICATION (TO ARTEMIS ANAITIS ?) Asar Mahallesi (SE of Maionia). Two joining pieces of a marble sttele with tenon. Both pieces are now in the Manisa Museum (Inv. 8181). 34365, L 1.5. Date: 276 Sulla = 191/2 A.D.
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 97
[ pro]- kayhm°n˙ ÑHrakl[e¤]dhw EÈj°nou Íp¢r toË efl- miÒnou eÈxÆn. ÖEtouw 4 so≠Ä, mh(nÚw) Gorpia¤ou hiÄ.
2-3 eflmiÒnou for ≤miÒnou (on interchangge between ei and h see GIGNAC, Grammar I, 240-2). Herakleides, son of Euxenos, made a vow to ..., preeminent deity of ..., for (protection of his) mule. In the year 276, on the eighteenth daay of the month Gorpiaios. The participle prokayhm°n˙ indicates that the stele was dedicated to a goddess (probably Artemis Anaitis [but cf. iinfra nos. 91 and 92 dedicated to some other divinities]) who was the principal deity of a certaiin settlement. For the verb prokãyhmai in this context see our commentary on no. 4, lines 14-16. The name of the goddess and probably a toponym should have been recorded in the missing line(s). The dedicant prayed for his mule (≤m¤onow). Another dedication from Kollyda records a certain Elpis who likewise prays for the safety of her mule: ... eÈjam°nh Íp¢r toË ≤miÒnou eÈxÆn (TATAM V, 1, 343). For dedications made for animals see J. et L. ROBERT, Hellenica VI, 106.
85 DEDICATION BY AMMIAS Asar Mahallesi (SE of Maionia). Lower part of a marble stele with tenon. In a rectangular recess above the inscription are represented two human feet. The right foot is slightly lifted. A photograph of the stone has been published by R. MERİÇ in III. Araştırma SSonuçları Toplantısı 1985 (1986), 208, Ph. 3. It is now in the Manisa Museum (Inv. 8078). 34275, L 2. Date: Roman imperial period (letters)
ÉAmmiåw ÉApol- lodÒtou, gunØ ÉAyhnapÒleow.
3 The spelling ÉAyhnãpoliw, instead of the com- mon form ÉAyhnÒpoliw, seems tto be new. The name ÉAyhnÒpoliw follows either the dental stems of the 3rd declension (e.g. I. Priene, 107 = BLÜMEL ‒ MERKELBACH (†), IvPriene, 63.3f.: ÉAyhnopÒlidi)) or the iota-stems: ibid. 162 (= IvvPriene, 168) B and C (ÉAyhnopÒliow); here ÉAyh- nopÒleow, -pÒleow beeing an alterrnative for -pÒlevw, see G. PETZL, EA 28, 1997, 74, note 222 and TAM V, 3, 1639.2, 4 with commentary and infra on no. 91.2: fler°ow.
Ammias, daughter of Apollodotos (and) wife of Athenapolis, (made this vow). 98 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
The dedicatory character of the stele is not certain. If it was an ex-voto, the lifted right foot may point to a problem which Ammias had (a shorter leg ?). Or did the relief show her as a dancer ?75 Probably, but not necessarily, the name(s) of the god(s) as reciipient(s) of the dedi- cation were recorded above the relief. The fact that it was unearthed at the site of the sanctuary of Artemis Anaitis and Meis Tiamou does not necessarily indicate that the stele was offered to these deities (see for instance infra nos. 91 and 92 dedicated to Theos Hosios and Dikaios and Theos Hypsistos, both from Asar Mahallesi).
86 FRAGMENT OF A DEDICATION Asar Mahallesi (SE of Maionia). Left middle piece of a marble stele. Above the inscrip- tion is depicted a bust (?); cf. above nos. 39 and 71?. It is now in the Manisa Museum (Inv. Et. 55). 1215 3.5, L 1.5. Date: third century A.D. (name Aurelius)
AÈr. Tat[- ka]- tå §pit[agØn eÈxØn én°]- [st]hse [ ] Aur(elius) Tat- set up (the stele) as ex-voto according to (divine) command.
87 FRAGMENT OF A DEDICATION Asar Mahallesi (SE of Maionia). Riight lower piece of a marble stele.. It is now in the Ma- nisa Museum. 28235.5, L 1.7. Date: 330 Sulla = 245/6 A.D.
[ ]POS[ ] [ ÉA]nt≈niw [ ] [ ]UTOU kay[∆w ? ] 4 [ tØ]n stÆllhn[ ] [ÖEtou]w tlÄ. vac.
3 FFor a possible context of kay[≈w] see supra on no. 66.2.
A stele dedicated to Artemis Anaeitis and Meis Tiamou nine years after the present one gives ÉAnt≈niw as the name of the dedicator; he is joined by his wife Polit(t)a and their two children who are shown together with him in relief.76 One might speculate that
75 On podãrioi, attested in Saittai (TAM V, 1, 91 and 92), see P. HERRMANN’s commentary on TAM V, 1, 92. 76 TAM V, 1, 597 (cf. MALAY, Manisa Museum, no. 159), probably from the sanctuary at Asar Mahallesi, brought inn from the neighbouring Sandal: ÉArt°°midi ÉAnae›ti ka‹ Mhn‹ Tiamou ÉAnt≈niw metå t∞w sumb¤ou Pvl¤thw eÈxØn én°sth[s]an ¶touw tlyÄ. The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 99 our fragment belongs to an ex-voto offered earlier by the same, particularly pious, dedicator, but Antoni(u)s was a common name so they may have been different persons.
88 FRAGMENT OF A DEDICATION Asar Mahallesi (SE of Maionia). Left lower piece of a marble stele. It is now in the Manisa Museum. 2011.55, L 2. Date: Roman imperial period (letters)
LV[ EI[ eÈ[xÆn
89 FRAGMENT OF A DEDICATION Asar Mahallesi (SE of Maionia). Upper piece of a mar- ble stele with triangular pediment. Both outer acroteria are missing. Within the pediment are represented a rosette and two ivy-leaves. Above the inscription is represented a pair of eyes. It is now in the Manisa Museum. 2523.54.5, L 1. Date: Roman imperial period (contteext)
]U.P[
90 FRAGMENT OF A HYMN Asar Mahallesi (SE of Maionia). Piece of a marble stele (?) broken on all sides. It is now in the Manisa Museum. 23418, L 2. Date: Roman imperial period (letters)
‒ x 1 bl]ãsthma DiÚw yugãthr A.[ ‒] ‒ ‒ ‒ [ ‒ ‒ 2 -]zom°n˙ ÑEkãt˙ ka‹ Mhn‹ T[iamou ‒ 3 ]SO trox“ kay¤sasa AE.[ ‒ ] ‒ ‒ 4 érgu]rÒtojon ée¤domen HS[ ] ‒ ‒ ‒ ‒ 5 ]FIH d&doËxe FERO[ ] ‒ ‒ ‒ 6 ?gen]°teira KERAHI[ ‒ 7 ]IVN ègi[
100 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
2 For Hekate in Lydia see supra nos. 3.4 and 23. ‒ or T[urãnnƒ ? 3 Does the wheel (troxÒw) point to Nemesis ? For the Nemeseis in Lydia see PAZ DE HOZ, Die lydischen Kulte, 240, 40.26 (= M. RICL, EA 19, 1993, 95, 102), 260, 43.1 (= TAM V, 1, 591), 261, 43.2 (= SEG 38, 1236) and TAM V, 3, Index, p. 306, s.v. 4 Or éeidom°nhw or éeidom°nh S ? 5 d&doËxe FERO[ ]: a deity is addressed as torch-bearing: Artemis, Hekate, Demeter, Persephone ? In IG XII 5, 229, 23 Persephone is addressed as d&doËxe; here, a supplement Fer[sefone¤h] (unmetrical!) is palaeo- graphically excluded. The reading d&doËx’ EFERO[ ] is less probable. 6 Or na]°teira, Ùl]°teira vel sim. ? - KERAH = kera¤h, referring to a horn of tthe moon’s crescent (see LSJ, s.v. kera¤a, II 2) annd / or to Artemis (see the relief no. 65 with commentary) ? ... offspring, daughter of Zeus A... for Hekate and Meis T[iamou (or T[yrannos] ?) ... sitting on (?) a wheel ... we sing of (Apollo), bearer of a silver bow ... torch-bearer ... mother (?) ... holy (?) ...
91 DEDICATION TO THEOS HOSIOS AND DIKAIOS Asar Mahallesi (SE of Maionia). Lower part of a marble stele with tenon. In a rectangular recess above the inscription is representeed the god riding a horse. It is now in the Manisa Museum (Inv. 8183). 44376, L 2. Date: 309 Sulla = 224/5 A.D.
Ye“ ÑOs¤ƒ ka‹ Dika¤ƒ TelesfÒrow bÄ fler°ow Íp¢r t∞w sunb¤ou Ga- 4 ian∞w ka‹ pantÚw toË [o‡]kou eÈxØn én°sthsen. [ÖE]touw tyÄ, mh(nÚw) DÊstrou.
2 fler°ow instead of fler°vw see GIGNAC, Grammar II, 85 (“purely orthographic variants because of the interchange of v with o and ou”), also supra on no. 85.3: -pÒleow. TTeelesphoros, son of the priest Telesphoros, put up (the stele) as ex-voto to Theos Hosios and Dikaios on behalf of his wife Gaiane and his entire household. In the year 309, in the month Dystros.
For another dedication to this deity from Asar Mahallesi see CH. NAOUR, EA 2 (1983), 111, no. 3 (SEG 33, 1003). On the cult of Hosios (-on) and Diikaios (-on) in Lydia see M. RICL, EA 18, 1991, 1-70 (catalogue), 19, 1992, 71-103 (analysis) and 20, 1992, 95-100 (new finds)), cf. SEG 41, 1836; G. PETZL, Die Beicht-inschriften im römischen Kleinasien und der Frommme und Gerechte Gott (1998), 16, Abb. 6 and 18, Abb. 7 with examples of Hosios and Dikaios on horseback, and H. MALAY, EA 36 (2003), 16.
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 101
92 DEDICATION TO THEOS HYPSISTOS Asar Mahallesi (SE of Maionia). Thhree joining pieces of the lower part of a marble stele. In a rectangular recess above the inscription is repre- sented a man raising his right hand for prayer. It is now in the Manisa Museum (Inv. Et. 61). 43406, L 1.5. Date: early imperial period (letters)
NÒhtow ka‹ EfirÆnh Íp¢r toË ufl- oË EÈtÊxou Ye“ ÑUc¤stƒ eÈxÆn.
1 On the name NÒhtow and its cognates see L. ROBERT, in N. FIRATLI, Les stèles funéraires de Byzance gréco-romaine (1964), 180; for its appearance in western Anatolia see LGPN V.A with reference also to the present inscription. 2 The mason wrote YEUCISTV but corrected himself later by squeezing an V after YE between both lines. Noetos and Eirene made a vow to Theos Hypsistos on behalf of their son Eutychos (?, -ches ?). On the cult of Theos Hypsistos see TAM V, 3, on no. 1634 with biibliography to which add now also S. MITCHELL, “Further thought on the Cult of Theos Hyppsistos” in One God. Pagan Monotheism in the Roman Empire (eds. S. MITCHELL and P.V. NUFFELEN), 2010, 167- 208). For other dedications to this deity see our nos. 198 (Maionia); 204 (Bebekli) and 211 (Silandos). On dedications to Theos Hypsistos from the Toma Mountain see p. 155 with n. 116.
93 DEDICATION OF A STATUE OF TELETE Asar Mahallesi (SE of Maionia). Base of a female marble statue of which some traces on the upper surface of the stone are preserveed. It is now in the Manisa Museum. Dimensions omit- ted. Date: Roman imperial period (letters)
ÖEtou[w] . . . Tel- etØn ÖAffion ÑEr- m¤ppou. vac. Inn the year ..., Aphphion, daughter of Hermippos, (dedicated the statue of) Telete. The statue of Telete had probably been dediicated to Artemis Anaitis (and Meis Tiamou).77 For the personified ‘Ritual’, ‘Initiation’ (TeletÆ) see O. KERN, RE VA (1934), 396-7; K.M.D. DUNBABIN, JRA 21 (2008), 193-224 (SEG 58, 1915); 210f. (SEG 58, 326 [on IG IV, 676, Kynouria]); 212f. (SEG 58, 1855 [on a mosaic
77 On images of some gods and goddesses dedicated to another deity see, e.g., TTAM V, 1, 177 (statue of Nike dedicated to the Mother of the gods and to Zeus Batenos [cf. MALAY, Manisa Museum, 58]) and 186 (dedi- cation of a stele bearing an image of Larmene dedicated to Theos Hypsistos and Megga Theion Epiphanes [cf. MALAY, op. cit., 183]). 102 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia depicting Telete together with Eros, Aphrodite and the Charites; Syria / Araabia ?]), in particular pp. 207-220: “Telete and Eros”; p. 209, n. 58 she underlines the “wider meaning” of teletÆ: “the whole performance of a religious ritual, … especially … its completion or consummation”. As to the mosaics from Syria / Palestine showing the wedding of Telete and Eros: “its focus is not on Dionysos, but on the mysteries of love, and of marriage as an initiation into these -in a meta- phorical sense, not as a reference to actual initiation” (SEG 58, 1915 wiith comm.). Nonnos, Dion. 16, 399-402 and 48, 879-886 knows her as daughter of Dionysos aand Nikaia; see also J. SCHERF, Der Neue Pauly 12/1 (2002), 98 and F.L. SCHUDDEBOOM, Greek Religious Termi- nology ‒ Telete & Orgia (2009), 84.
94 FRAGMENT Asar Mahallesi (SE of Maionia). Loower part of a marble stele with tenon. It is now in the Manisa Museum (Inv. Et. 62). 24304.5, L 1.5. Date: 337 Sulla = 252/3 A.D.
[ ].LA [ca. 5].AINOIEMONHS én°sthsan. ÖEtouw 4 tlzÄ
The noun §mmonÆ, meaning ‘continuance’ (see LSJ, s.v.), was also used as personal name, see J. JARRY, ZPE 60 (1985), 109, no. 2 (SEG 35, 1509, Palmyrene): ÉEmmonØ xr
95 FRAGMENT Asar Mahallesi (SE of Maionia). Left middle part of a marble stele. It is now in the Mani- sa Museum (Inv. Et. 54). 9123.5, L 2. Date: Roman imperial period (letters)
ER.[ YEVEL[ Gorgoni[- 4 yrepto[- [?én]°st[hs?-
1 PPerhaps a name beginning with ÑErm-. 2 YEV: ye“ or dative of a personal name ending in -yeow ? 3 PProbably a form of GorgÒniow, Gorgon¤a (see LGPN V.A, s. vv.).
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 103
96 FRAGMENT Asar Mahallesi (SE of Maionia). Lower middle part of a mar- ble stele. It is now in the Manisa Museum (Inv. Et. 72). 12124, L 1.5. Date: early imperial period (letters)
]OU[ ]NASAI[ ]SA én°s[ths-
3 [eÈxaristoË]sa ?
97 FRAGMENT Asar Mahallesi (SE of Maionia). Marble fragment which is now in the Manisa Museum (Inv. Et. 13). 9103, L 1.5. Date: Roman imperial period (letters) ?
[ ] ]II[ ]IOS[ ÉA]rt°[midi? 4 ]SE[ [ ]
98 FRAGMENT Asar Mahallesi (SE of Maionia). Upper piece of a marble stele with triangular pediment and acroteria. Within the pediment is depicted a ro- sette. It is now in the Manisa Museum. 26286.5, L 2. Date: early imperial period (letters)
Mhnoxãrhw ÉApollvn¤ou [ ]
It is equally possible that the fragment be- longed either to a funerary or a dedicatory stele.
104 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
99 FRAGMENT Asar Mahallesi (SE of Maionia). Middle portion of a marble stele. Above the inscription is preserved the lower part of a wreath. It is now in the Manisa Museum (Inv. Et. 67). 1629.55, L 2.
Date: early imperial period (letters)
Trrof¤mh ÉAsklh- [p- ]
It is equally possible that the fragment belonged either to a funerary or a dedicatory stele.
100 FRAGMENT Asar Mahallesi (SE of Maionia). Right lower part of a marble stele (?). It is now in the Manisa Museum. 14114.5, L 3 (max.). Date: Roman imperial period (letters)
[ ] ]DRON[.] ]ROIS ]LEI vac.
101 FRAGMENT Asar Mahallesi (SE of Maionia). Lower piece of a marble stele. The stone is used in a wall of the house of Eyüp Efe. 11133.5, L 1.5. No photograph. Date: 259 Sulla = 174/5 A.D.
[ ] ]TEIM[ ] Mh]trofãnhw MI ]N ÖEtouw snyÄ.
1 ]TEIM[ Perhaps from §te¤mhsen (vel. siim.), belonging to a funerary inscription.
102 FRAGMENT Asar Mahallesi (SE of Maionia). Left upper corner of a marble stele with horizontal moulding. Measurements omitted. It is now in the Manisa Museum. Date: early imperial period (letters)
ÖEtou[w [ ]
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 105
103 FRAGMENT Asar Mahallesi (SE of Maionia). Marble fragment. It is now in the Manisa Museum. 673, L 1.2. Date: unclear
[ ] ?én°s]ths[- vac.
104 FRAGMENT Asar Mahallesi (SE of Maionia). Lower part of a marble stele. It is now in the Manisa Museum. 17244, L 1.5. Date: unclear
[ ] ?én]°st[hs-?
105 FRAGMENT Asar Mahallesi (SE of Maionia). RRight lower piece of a marble stele. It is now in the Manisa Museum (Inv. Et. 10). 20154.5, L 2. Date: Roman imperial period (letters)
[ ] én°- [sths-/yhk- ] vac.
106 FRAGMENT Asar Mahallesi (SE of Maionia). Middle upper piece of a marble stelle (?) broken on right left and lower sides. It seems to have belonged to a horizontal pediment of stele. It is now in the Manisa Museum. 8.311.55, L 2.7. Date: unclear
[ ÉAn]a›[ti ?
______
APPENDIX I
ANEPIGRAPHIC FINDS FROM ASAR MAHALLESİ78
2. Piece of a stele with the figure of a Mother God- dess with a lion on her right. She holds a phhiale in her right hand..
1. Piece of a stele with the depiction of a Mother Goddess who is flanked by two lions. On her left shoulder is a bird (a rooster?) while she seems to hold a phiale in her right hand. For a similar representation of Meter Anaitis from Ayazören see I. DIAKONOFF, BABesch 54, 1979, 147, no.15, Fig. 26 (= TAM V, 1, 450).
3. Stele with an arched recess flanked by two pillars. In the recess is the stannding figure of a man who puts his right hand behind the statue of a mother goddess. The statue seems to be placed in a krater. In the background is a tree.
78 All the movable anepigraphic finds given in Appendices I, II and III have been transported to the Manisa Museum.
108 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
4. Right middle piece of a stele with the 5. Lower part of a (votive or funerary?) stele standing figure of a goddess (Artemis?) hold- with the figure of a rider (god?) moving right. ing a sceptre in her left hand. On the right is perhaps the lower part of a tree (for comparable reliefs see PFUHL ‒ MÖBIUS, Ostgr. Grabrel. II, Taf. 194-201).
6. Right upper piece of a stele with the 7. Left middle piece of a stele with the figure of the head of a horse. figure of an altar. Above the altar is the right arm of a person who makes the offering. The relief is similar to TAM V, 1, 231 = PETZL, Beichtinschriften, no. 35.
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 109
8. Upper part of a stele with the depiction of a 9. Right middle part of a stele with the figure human leg. of a squatting nude male.
10. Right middle part of a stele with the figure of a nude male.
110 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
11. Two joining pieces of the upper part of a stele 12. Middle piece of a stele with the partly with triangular pediment and acroteria. In an asym- preserved figure off a praying peerson. metric recess below the pediment is preserved the upper part of the figure of a praying person.
13. Upper part of a stele with triangular pediment 14. Left middle piece of a stele showing a with the standing figures of a man on the right standing male figure ((a god?) with a phiale and a praying person on the left. in his right hand.
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 111
15. Upper piece of a stele with triangular 16. Lower part of a (funerary or votive?) pediment. In an arched recess below the stele showing a standing woman on the pediment is the upper part of a relief left and a girl (servant?) on the right. showing a standing man on the right and, The girl is holding a box in her right on the left, a child holding a bunch of hand and an unidentified object in the grapes. left.
17. Upper piece of a stele with the upper part of 18. Upper part of a ((funerary?) stele. a boy (?): Is he crying, or was he punished in In an arched recess below the pedi- his eyes? (cf. PETZL, Beichtinschriften, com- ment are the standing figures of a man mentary on no. 5.5-7). on the left and a woman on the right.
112 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
19. Piece of a stele with round 20. Piece of a stele with round pediment with the figure of a pediment; preserved iis the head standing man. of a male figuure.
21. Upper part of a stele with tri- 22. Upper part of a stele with triangular pediment angular pediment and the rest of and a rectangular recess where the head of a the figure of a standing woman. man is preseerved.
23. Piece of a stele with the lower part of a figure. 24. Lower part of a smaall column with base.
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 113
25. Marble stele with trian- 26. A half fabricated steele to gular pediment. Below the be decorated with a bunch pediment is the relief of a of grapes. double-axe which shows that the stele was prefab- ricated for the dedication to (an indigenous) Apollon.
27. Lower part of a small cylindric altar.
114 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
28. Left upper piece of a stele. 29. Left upper piece of a stele.
30. Head of a phhallus decorated 31. A column base withh mason’s sign with a branch of olive tree. [perhaps F¤(lippow) or Fi(l¤ppou) ?]
32a-d. Top acroteria of four marble stelai.
The Sanctuary of Artemis Anaitis and Meis Tiamou at Esenyazı (SE of MMaionia) 115
33. Piece of a marble soffit decorated 34. Fragment with the figure of a winged Eros flying right. with a masc surrounded by egg-and- dart mouldings in a rhombic frame.
36. Piece of a marble eagle.
35. A beast’s paw probably belong- 37. Fragment probably bellonging to the ing to the statue of a lion. mane of the statue off a lion (?).
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CHAPTER XVII GÖKDERE (SE OF MAIONIA)
107 DEDICATION TO A MOTTHER OF GODS Gökdere (SE of Maionia). Left upper part of a marble plaque which is now in the Manisa Museum. Inv. 9025. 13204, L 0.7 to 1. Date: third century B.C. (letters)
ÉEpikrãt
1 EPIKRATIIS lapis Epikrates, son of Sosikrates, Ephesian, to Moother of Gods [. . . ] as an ex-voto, the one who has made the lions.
G. PETZL has published an altar from Gökdere, whose inscription may have mentioned a goddess.79 In another -rather insignificant- fragment from the same place the Greek word for ‘Mother’ could be restored.80 In the present inscription it seems that, in line 4, one has to read OANATOU (rather than YANATOU [compare the clear Theta in the preceding word ye«n]). There are thus two possibilities of interpretation: a) OANATOU, perhaps the genitiive of an elsewhere unattested indigenous personal name,81 would belong to the name of the goddess who was worshipped in Gökdere. One could compare MÆthr ye«n Oanatou with MÆÆthr ÉAdiasspoulou (TAM V, 1, 256, NE Lydia), MÆthr Skepnou (SEG 36, 1101, Sardeis), MÆthr Kall¤ppou (SEG 28, 1183, Nakoleia) and MÆthr Nounnou (SEG 44, 1063, Phrygia); the genitives may designate the founder of the particular Meter-cult. b)) If one has to read yanãtou, the genitive may be understood as designating a reference. Epikrates would have dedicated the lions ‘as an ex-voto concerning death’ (yanãtou eÈxÆn). Had he or one of his relatives been threatened by a danger of death and escaped because his prayer had been granted by the Mother of Gods ? The way of expressioon would seem to be unparalleled. The relief-stele dedicated to the MÆthr ye«n in Sardis VII, 1, no. 101 shows the seated goddess like Kybele with a kalathos on her head and flanked by lions. In our inscription
79 EA 30, 1998, 27f., no. 9.2-3 (SEG 48, 1443): -]OLLATOU- U[ / ]STHS yeoË [-. It does not seem to be possible to connect the letters of line 2 with OANATOU of the new text. 80 EA 30, 28, no. 10 (SEG 48, 1448), line 4: -]NMHTR[-. 81 SEG 57, 1582 (Termessos) has Oana as the genitive of an indigenous name. The name Ouanajow (ZGUSTA, KKP, 390 § 1138-1) should not be conneccted with a possible Oanatow as it belongs to a group of names in Ouanaj- (see TH. DREW-BEAR, GRBS 17, 1976, 257-9).
118 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
Epikrates says that, as his ex-voto, he had made ‘the lions’. There was probbably in the sanctuary a cult statue of the Mother of Gods which he completed by putting up a lionn each to the right and left of the goddess like on the relief from Sardeis. The letter shape of the inscription points to the Hellenistic period, probably 3rd century B.C. The dedication is thus a valuable early attestation of the cult located onn the site of Gökdere.
108 DEDICATION TO ANAEITIS “Inscribed stone from Gökdere” as reported by N. ÖNDER, the formeer assistant in the Ma- nisa Musseum. It was acquired together with the preceding item in 2002. It has not been possible for us to see the inscription as its present location in the museum is unknown. The reading has been made from the copy by N. ÖNDER. Date: Hellenistic period (letters) ?
ÉAnae¤tidi xaristÆ- ria DiomÆdhw. Diomedes (gave / made this) for Anaeitis as thanks-offering. Even if this dedication really comes from Gökdere, there is little chance to identify ‘Anaeitis’ with the ‘Mother of Gods’ of the preceding inscription; yet, ‘Mother Ana(e)itis’, MÆthr ÉAna(e)›tiw, is well attested (e.g. TAM V, 3, 1547-1555).
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CHAPTER XVIII PARLOENOI (W OF SAITTAI)
109 METRICAL DEDICATION TO APOLLON SYRMAIOS Yardere (W of Saittai). Marble altar with mouldings above and beloww. All the upper cor- ners are ddecorated with acroteria. Front side: a garland below the inscriptiion and a rosette be- tween the acroteria. Left side, on the shaft: an altar with offerings (?) and a double-axe between the acroteria. Back side: a garland and a censer above it; a rosette between the acroteria. The altar was found at Yardere where the Parlohn«n katoik¤a and the sanctuary of Apollon Syrmaios are located.82 913421, L 0.7 to 1.2. Date: first century B.C. or A.D. (context)
Front Left BBack
82 For the Parloenoi and the cult of Apoollon Syrmaios see H. MALAY ‒ C. TANRIVER, in M. PAZ DE HOZ ‒ J.P. SANCHEZ HERNANDEZ ‒ C. MOLINA VALERO (eds.), Between Tarhuntas and Zeus Polieus: Cultural Crossroads in the Temples and Cults of Graeco-Rooman Anatolia (Colloquia Antiqua 17), 2016, 171-184.
120 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
The trochaic tetrameters have to be read as follows: Fo›b(e), ênaj, Surma›(e) ÖApollon,1 / so‹ tÒd(e) eÈxvl∞w xãrin2/ st∞se parklht∞ri teÊjaw3/ yum¤htron ÉEpixãrhw4.
Line 1 Fo›be, Surma›e, tÒde: the syllables, where the metre requires elision, are written on the stone in plena scriptio. Line 4 For a dedication of censers (yum¤atra) see above no. 8.4. Lord Phoibos Apollon Syrmaios, Epichares has wrought and put up for you, (his) com- forter (?, intercessor?), this censer as thanksgiving for a (fulfilled) prayer. Could the -otherwise unattested- word parklhtÆr (because of the metre instead of parakl-) have the meaning of paraklÆtvr (“one who encourages, comforter”, LSJ referring to LXX, Jb. 16.2, paraklÆtorew kak«n pãntew) ? Or that of parãklhtow ? Had Apollon, asked to do so, helped Epichares as intercessor or advocate ? It seems that Zeus acted as parãklhtow according to G. PETZL, Beichtinschriften, no. 5.18-19 (236 A.D.) with commentary, and G. PETZL, “Klage der Menschen - Klage der Götter ...” (in M. JAQUES [ed.], Klagetraditionen [2011], 63-81), 78f. with note 40.
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CHAPTER XIX S A I T T A I
110 DEDICATION TO DIONYSOS BY A MASON Saittai (S of İcikler). Upper part of a rectangular altar of local sttone with mouldings above. It is in the ruins of Saittai. 494234, L 2 to 2.5. Date: 268 Sulla = 183/4 A.D.
ÖEt(ouw) sjhÄ, mh(nÚw) Pan<Æ>mou dÄ: tÚn bvmÚn t“ Dio- v nÊsƒ ÑErmog°nhw 4 latÊpow sÁn t“ ufl“ TrÊfvni §p‹ §pi- [m]elht«n Stefã- [nou ka‹ ]
1 PPANMOU lapis (probably omission of the ligature) 3 NNH in ligature 5 TRUFVNⱷ lapis (the mason first engraved Omicron and then deleted it superficially and engraved the Iota within it). Inn the year 268, on the fourth day ofof the month Panemos, Hermogenes, a mason, together with (his) son Tryphon (dedicated) the altar to Dionysos when Stepha[nnos ? and ... ] were serving as overseers. For numismatic and epigraphic eviddence on the cult of Dionysos at Saittai see TAM V, 1, p. 30; F. KOLB, EA 15, 1990, 110, nos. 6-8, 10 (SEG 40, 1063) recording tthe fulØ Dionusiãw, which reserved a place at the stadium (cf.. also TAM V, 1, 74), and PAZ DE HOZ, Die lydischen Kulte, nos. 15.8-14. The phrase §p‹ §pi[m]elht«n indicates that in Saittai there were rregular functionaries who were, probably beside some other dutiies, overseeing the placement of altars in the temple of Dionysos (cf. TAM V, 1, 242 from Kula recording an §pimelhtØw naoË yeççw ÉArt°midow).83
111 RECORD OF A CONSTRUCTION DEDICATED TO APHRODITE AND SOME EMPERORS Saittai (S of İcikler). Huge marble architrave-frieze block in the ruins of the ancient city. It was seen in the ruins of Saittai. As onlly the left part of the block was uncovered, it has not been possible to read the entire text. 72190 (visible)53, L 6 to 7. Date: second century A.D. (prosopography)
83 For epimeletai in temples see L. ROBERT, Rev. Phil. 1943, 193, for epimeleia and epimeletai see in general S. DMITRIEV, City Government in Hellenistic and Roman Asia Minor, Oxford 2005,, 119-121.
122 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
vac. ÉAfrode¤t˙ k¢ to›w kur¤oiw ÉAntvne¤nƒ [ invisible ] stefanhforoËntow Kl[- invisible ]
1 KE in ligature For Aphrodite and the Lords Antoninus ..., when Cl- officiated as steepphanephoros. This is the first epigraphic attestation of the cult of Aphrodite in Saitttai.84 The remarkable size of the block points probably to a temple, dedicated to this goddess andd some emperors who may be recognized as Antoninus Pius ‒ Marcus Aurelius (146-161), Marcus Aurelius ‒ Lucius Verus (161-169) or Marcus Aurelius ‒ Commodus (177-180). The inscription is also the first reccord of stephanephoria in Saittaii and shows that the stephanephoroi were the eponymous magistrates in this city.
112 DEDICATION OF A STATUE OF ZEUS BY THE SPELMMENOI Saittai (S of İcikler). Marble (?) altar or stele with mouldings above. The stone was al- legedly found “somewhere close to the ruins of Saittai”. The reading has been made from a photograph (note that the vertical line in the middle is the traace due to folding the photograph). No measurements. Date: 166 Sulla = 81/2 A.D.
ÖEtouw rj≠Ä, mh(nÚw) De¤ou kÄ: TrÊfvn ÉArtemid≈rou fle- 4 reÁw §k progÒnvn én°sthsen tÚn D¤a metå t«n ufl- «n ÉAlejãndrou 8 ka‹ KorboÊlvnow ka[‹] Mark°llou §k t«n fid¤vn tª Spelmh- n«n katoik¤&.
84 For numismatic evidence of the cult of Aphrodite in Saittai see e.g. BMC Lydia, pp. 219, 221, 223, 225-6 and F. IMHOOF ‒ BLUMER, Lydische Stadtmüünzen (1897), pp. 128-9, cf. also TAM V, 1, p. 30.
Saittai 123
1-2 The numbers are included in short horiizontal lines. Inn the year 166, on the twentieth day of the month Deios: Tryphon, son of Artemidoros, priest by birth, together with his sons Alexander and Corbulo and Markellloos, set up the (statue of) Zeus from their own resources for the village of Spelmenoi. The katoik¤a of Spelmhno¤ is so far unknown. The ethnic reminds one of the personal name Spelmhw or Spelmow appearing twice in the so-called “sacrilegge inscription”85; cf. Spalmasiw infra no. 195.6.
113 DEDICATION RECORDING CURE OF EYES Area of Kula. Upper part of a marble stele which most probably bellongs to the group of stones brought from the “area of Kula” inn 1978.86 The inscription has been photographed during the joint work by H. MALAY and C. KOZANLIOĞLU in the Ber- gama Museum in 1994.87 Dimensions omitted. Date: 343 Sulla = 258/9 A.D.
[ ]- dhn“ ÉIo[ul¤?]& [Tro]- f¤mou pon°sasa ÙpyamoÁw eÈxar- 4 istoËsa én°yhka. ÖEtouw tmgÄ, mhnÚw D¤ou kÄ.
1 The reading -]dhn«i O[- may also be poossible, but the assumption of Iota adscriptum is not supported by the lateness of the date. 2 pon°sasa: read ponÆsasa 3 ÙpyamoÊw for ÙfyalmoÊw (for the usage of p instead f see E. SCHWEIZER,, Grammatik der Perga- menischen Inschriften [1898], 110f.88, cf. also our nos. 196 and 197. For the dropped Lambda cf. PETZL, Beicht- inschriften, 16.7: ÙfyamoÊw). 3-4 On the term eÈxariste›n see on no. 53.3, cf. also nos. 55.6; 69.4; 78.7; 159.8; 177.7 and 209.3 (cf. also eÈxaristÆrion in nos. 6.4; 38.3 and 209.5). Having suffered from her eyes, Io[uli(?)]a, daughter of [Tro]phimoss, set this up for (the deity) [ -]denos by giving thanks. In the year 343, on the twentieth day of the month Dios. The divine epithet ending in -dhnÒw is probably derived from a toponym, cf. e.g. Zeus BeudhnÒw, a derivation from Beudos vel. sim., the name of a village S of Saitttai.89
85 See SEG 36, 1011; O. MASSON, REG 1987, 236 (“nom lydien”) and LGPN V.AA., s.v. 86 For publications of inscriptions from this group see H. MALAY, ZPE 47, 19822, 112-8 and EA 12, 1988, 147-54. 87 For this work see H. MALAY ‒ C. NALBANTOĞLU, Arkeoloji Dergisi IV (1996)), 75-81. 88 “Auf griechischen Inschriften aus dem inneren Kleinasien kommen nicht selteen Verwechselungen von f mit p (y mit t, x mit k) vor”, with examples. 89 See SEG 33, 1014 and 40, 1062, cf. yeo‹ Pereudhno¤ or §n Pereudƒ, PETZZL, Beichtinschriften, nos. 16-20 and here no. 186 (Pereud°/[vn k≈]mh).
CHAPTER XX NORTHEAST LYDIA
114 DEDICATION TO THE RIVER-GOD HERMOS Manisa Museum (Inv. Et. 780). There is no record of provenance. Lower part of a marble stele with tenon. In a recess above the inscription the river-god is representted on a kind of kline resting on his left side. He wears a himation over his lower limbs and holds an ear of wheat in his right hand and a cornucopia with grapes and two ears in the left. An almost identical figure of the river-god, probably a production of the same stone-cutter, depicted on an unin- scribed stele in the form of the typical Northeast Lydian stelai leads one to attribute the dedication to the same area.90 59305.5, L 1.5. Date: 278 Sulla = 193/4 A.D.
ÜErmƒ potam“ DiÒ- timow ÉApell∞dow metå t∞w sunb¤ou 4 ka‹ ÉAlejãndrou An uninscribed stele toË ÍoË eÈxÆn. showing the figure of the river-god Hermos (in the ÖEtouw sohÄ, mh(nÚw) Pa- collection of Y. TATIŞ, nÆmou dÄ. İzmir).
1 IIt seems that the mason had first dropped the letters DIO which he later squeezedd in at the end of the line. 2 The genitive ÉApell∞dow of the name ÉApell∞w instead of the common forms ÉApellÆouw, ÉApelle¤ouw (cf. E. NACHMANSON, Laute und Formen der Magnetischen Inschriften, [1903], 138), ÉApelloË is notable. Diotimos, son of Apelles, together with his wife and his son Alexandros, (erected the stele) for the River Hermos as ex-voto. In the year 278, on the fourth day of tthe month Panemos.
For other dedications to Hermos, the river-god, see HERRMANN (†) ‒ MALAY, New Docs, nos. 76-7 (both from Thermai Theseos) and PETZL, IvSmyrna, 767 = MERKELBACH ‒ STAUBER, Steinepigramme 1, 501, no. 05/01/02. For the god’s appearance on the coins of Bagis, Silandos, Saittai, Tabala, Magnesia ad Sipylum, Temnos and Smyrna see LESCHHORN ‒ FRANKE, Lexikon I, pp. 13, 19, 30, 64 and PETZL, IvSmyrna II, 1, p. 267.
90 See Anadolu Medeniyetlerinden Kültür Yansımaları (Yavuz Tatış Koleksiyonu), İzmir 2003, 99, no. 84 with a photo (cf. also HERRMANN (†) ‒ MALAY, New Docs, 103, note 194).
126 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
115 POSTHUMOUS HONOURRS BY AN ASSOCIATION OF HYMNODOIO OF ARTEMIS In the Collection of Y. TATIŞ (İzmiir). Provenance unknown. Marble stele with triangular pediment with acroteria and tenon. The top acroterion is missing. Within the pediment are depicted a rosette in the middle and a leaf at each lower corner. Between the pedi- ment and the inscription is the figure of a wreath. 8640.7 6, L 2 to 2.5. Date: 254 Sulla = 169/170 A.D.
ÖEtouw sndÄ, mh(nÚw) ÉArte- meis¤ou gÄ: ofl Ímnƒ- do‹ t∞w ÉArt°midow 4 §te¤mhsan ÉArtem¤- dvron Ariou tÚn fler∞.
5 Ariou: Either genitive of the Greek name ÖAr(e)iow or of the indigenous names Ariouw / Arihw, see EA 3 (1984), 13, n. 46; 17, n. 61; PETZL, Beichtinschriften, no. 19.2; here no. 195.6 (Emre). Inn the year 254, on the third day of the month Artemisios, the association of hymn-singers of Artemis have honoured Artemidoros, son of Arios (-ious/-ies), the priest. An association of hymn-singers of Artemis (Ana- itis ?) payys post mortem honours to Artemidoros, a priest and their member. We know that the Ímnƒdo¤ in the service of the cult of a mother-goddess at Thyateira had a similar association.91 Some musicians at Satala were likewise organized under the name sÊnodow t«n mousik«n,92 cf. from Northeast Lydia, the y¤asow t«n mousik«n (G. PETZL, EA 38, 2005, 28- 30, no. 9 = SEG 55, 1311). Regarding its general characteristics (i.e. the form of the stele with thhe motif of a wreath, a date and the verb timãv etc.) the stele has to be attributed to NE Lydia, where many similar associations of craftsmen have been attesteed.93
116 CONFESSION TO MEIS AXIOTTENOS Area of Saittai. Marble stele with horizontal moulding and tenon. Above the text is repre- sented a crescent. The stone has been brought to the İzmir Museum in 2013 (Inv. 26024). Its provenance is unknown. 88426, L 2. Date: 258 Sulla = 173/4 A.D.
91 TAM V, 2, 955 and 962: Ímnƒdo‹ t∞w MhtrÚw t«n ye«n. On associations of hymn-singers see O.M. VAN NIJF, The Civic World of Professional Associations in the Roman East (1997), 165-168 and PH.A. HARLAND, Associations, Synagogues, and Congregations (2013), 104ff.; id., Greco--RRoman Associations ... II (2014), 484f.: Index, s.v. Ímnƒdo¤, hymn-singers, with references. 92 MALAY, Researches, 133, no. 145 witth n. 254 where also the present inscription is alluded to. 93 See recently I. ARNAOUTOGLOU, Anciient Society 41 (2011), 257-290.
Northeast Lydia 127
ÉEp‹ ÉApãlaustow ÙmÒsaw M∞na ÉAjiot- thnÚn ka‹ parorkÆ- 4 santow aÈtoË, ép°- kteine aÈtoË tÚn u- flÚn ka‹ tØn nÊnfhn, ka‹ efllãsato toÁw yeoÁw 8 ka‹ ép°dvke tÚ lÊtron. ÖEtouw snhÄ, m(hnÚw) De¤ou. As Ap(o)laustos swore by Meis Axiottenos and per- jured himself, (the god) killed his son and his daughtere -in-law and he appeased the gods and returned the ransom. In the month Deios of the year 258.
1 ÉApãlaustow (instead of ÉApÒ-): the funerary inscription TAM V, 1, 176 from Saittai for a Demophilos, dated to 171/2 A.D., mentions an ÉApÒlaustow as his foster-son (yr°mma); SEG 31, 1028, also from Saittai (167/8 A.D.), has an ÉApãlaustow -with this spelling- as a foster-son (sÊntrofow) of a Stratonike. The assumption is obvious that the latter per- son and perhaps also Apolaustos of TAM V, 1, 176 are identical with the dedicant of the present confession. 1-7 Instead of ÉEpe‹ ÉApãlaustow ὤmose ... ka‹ par≈rkhse, ép°kteine (sc. Me‹w ÉAjiotthnÚw) aÈtoË tÚn uflÚn ..., ka‹ fllãsato (sc. ÉApãlaustow) toÁw yeoÁw ... See on PETZL, Beichtinschriften, no. 57.5-6 (participle instead of verbum finitum) and p. 167 (‘Abrupte Subjektswechsel’). 7 FFor the term fllãskomai see our no. 81.44, cf. also nos. 83.1; 186.6 and 187.6.
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CHAPTER XXI THE SANCTUARY OF APOLLON AXYR(E)OS AT GÖKVELİLER (S OF SAITTAI)
Here we present further dedications to Apollon Axyr(e)os, the locaal god whose cult is already known from four confession inscriipptions.94 H. MALAY’s detailed surveys between Saray- cık and Gökveliler SW of Saittai have made it clear that dedications to Apollon Axyr(e)os origi- nate from the ruins at Kemeralanı Mevkii near Gökveliler.95 Ş. AYDIN has given the information that most of the inscriptions have been found in his field and partly uneartthhed by himself. This fact and the remains of building foundations and the abundance of marble fragments and sherds scattered around fix the location of the sanctuary of this god at that place.96 On the other hand, some other ruins of a settlement lying between the sanctuary and Saraycık (W of Saittai), where the altar infra no. 117 has been found, should be identified with the unnamed katoikia which joins some individuals in making the dedication. This village may also be connected with the thermal sources (Saraycık Kaplıcaları) where some bath buildings of late imperial period are preserved.
Kemeralanı, the site of the sanctuary of Apollon Axyr(e)os
117 DEDICATION TO APOLLON AXYREOS Between Saraycık and Gökveliler. Marble altar, lower part broken. On the left side is depicted a double-axe. It was seen in the garden of the farm house of C. ÇETİN. The present loca- tion of the stone is unknown. 534438, L 2.5. Date: 161 Sulla = 76/7 A.D.
94 See SEG 37, 1737 = PETZL, Beichtinschriften, no. 22 (cf. on line 5 M. RICL, EA 35, 2003, 106f.); SEG 42, 1082 = PETZL, Beichtinschriften, no. 21; HERRMANN (†) ‒ MALAY, New Docs, no. 46 (SEG 57, 1210); HERRMANN (†) ‒ MALAY, New Docs, no. 47 (SEG 557, 1211). 95 Kemeralanı means “area of arched remains”. 96 For funerary inscriptions from the same area see SEG 56, 1332-1334.
130 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
ÖEtouw rjaÄ,ㄷ mhnÚw
Pereit¤ou biʹ: ÉApol-
lvn¤dhw ÉAntiÒxou 4 ı ka‹ ÑHraklçw flereÁw y(an∆n) ka‹ ÖAttalow Mhtro- d≈rou - sÁn tª katoi-
k¤& - ÉApÒllvni Aju-
8 [re]ƒ én°yhkan. -
1-8 S-shaped separation markr s are used throughout the text; between RJA and MHNOS (line 1) is a small superscribed ㄷ, whose func- tion is unclear. 2ff. All the names appearing in this inscription have already been included in LGPN V.A. 4 The letter Y (abbreviated for yan≈n, cf. PETZL, IvSmyrna, 225.7 with commentary) was perhaps squeezed into the Sigma after the priest’s death. Inn the year 161, on the twelfth day of the month Peritios, Apollonides, son of Antiochos, who is also known as Heraclas, the deceased priest, and Attalos, son of Metrodoros, together with the village, set this up for Apollon Axyreos.
118 CONFESSION (?) TO APPOLLON AXYREOS (?) Kemeralanı (near Gökveliler). Lower part of a marble stele with thee depictions of a right human leg and a double-axe. 30344.5, L 2. Date: Roman imperial period
[ §n Ù]- [n]Êrƒ épπthsen tå t°- kna aÈtoË ÖAfion 4 ka‹ ÉApolo{lo}fã- nhn.
1 Ù/n]Êrƒ for Ùne¤rƒ (on the usage of u for ei see GIGNAC, Grammar I, 273). 4 APOLOLOFA lapis. If the mason had written wiithout dittography, he would have spelled 'Apolo- with one Lambda; cf. e.g. PETZL, Beiicht- inschriften, nos. 34.1 and 119.1; SEG 57, 1210.9 (ÉApÒlvni Ajureƒ). [... the stele / ex-voto which (?) the god] had demanded [in a] dream from his children Aphion and Apol(l)ophanes.
The Sanctuary of Apolllon Axyr(e)os at Gökveliler (S of Saittai)) 131
The god (most probably Apollon Axyreos) had requested (épπthseen97) through a dream that the children, Aphion and Apol(l)ophaannes, erect a stele or fulfill a vow or give something as thymolysia (see the following lemma) because of a sin (?) committed by their father who prob- ably had already dieed. On similar divine commands directed to the sinner’s relatives see PETZL, Beichtinschriften, no. 71. Our text may thus have run somehow like [énestãyh ≤ stÆlh, ∂n ı yeÚw §n Ù/n]Êrƒ épπthsen tå t°kna. Details about the father’s possible ssin and the divine punishment were probably recorded on the missing part of the stele. As the figure indicates, he was suffering oon his right leg. The lines above and below the knee may pointt to some damages or a disease of the skin, or varicose vein for which see the example cited on p. 80, n. 71.
119 FRAGMENT OF A CONFESSION Kemeralanı (near Gökveliler). Two joining pieces of a marble stele. Both pieces are now in the Manisa Museum. 11.5x28x3.5, L 2.5 (larger frg.) and 12201, L 2.5 (smaller frg.). Date: Roman imperial period
[ ka]yÒti ka‹ AP[1-2] [ ]OSANDRAN §- [p]o¤hsa[? di]å êgnoian 4 t«n ≤mer«n êyetow [pa]rÆmhn §p‹ tÚ fle[rÚn] [ ]
2-3 Perhaps ]OS êndran (common instead of êndra) §[p]o¤hsa[?], cf. LSJ, s.v. poi°v B 2. ... as also [... I ?] did to a man (?); because I was ignorant of the days I approached the sanctuary unsuitably.
The story is comparable with PETZL, Beichtinschriften, no. 6, where Polion says that he had been punished by the gods, because, by ignorance, Íper°bhn tÚn ˜ron êyetow. A similar sin had been committed by Tryphaina: efis∞lyen êyetow ka‹ §kolãsyh (HERRMANN (†) ‒ MALAY, New Docs, no. 83 [SEG 57, 1187]); cf. allso PETZL, Beichtinschriften, no. 1112.6: parÆmh(n) efiw tØn k≈mh(n). It seems that in the present case the ‘sinner’ had ignored certain days when the sanctuary was prohibited and approached it unsuitably. For the mention, in confession inscrip- tions, of special days concerning the correct cultic behaviour cf. PETZL, Beichtinschriften, no. 16.5f. (§nnlip°sy(ai) ≤m°raw); 19.3f. (leipoÊshw ≤m°raw); HERRMANN (†) ‒ MALAY, New Docs, no. 66 (SEG 57, 1182; M. RICL, EA 44, 2011, 148), lines 8-10: proyesm¤a t«n ≤mer«n, œn Ípejeirhm°nvn ∑san). On the possibility that nos. 119 and 120 belonged to the same stele see the following lemma ad finem.
97 For the expression of divine command by épait°v + double acc. of person and obbject see HERRMANN (†) ‒ MALAY, New Docs, no. 71.1-4: ZeÁw §g DidÊmvn Dru«n Poplian“ par°sth (sc. inn a dream) ka‹ épπthsen aÈtÚn stÆllhn …; in passive constructions the object remains in acc., e.g. PETZL, Beichtiinschriften, no. 11.5ff.: … ÍpÚ Ùne¤rou pollåw kolãseiw lab∆n ép˙tÆyhn stÆllhn ... ; cf. the commentary on PETZL, Beichtinschriften, no. 89.3-4.
132 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
120 CONFESSION TO THEOS HELIOS APOLLON AXYREOS Kemeralanı (near Gökveliler). Two joining pieces of the lower part of a marble stele. 24 363.5, L 2.5. Both pieces are now in the Manisa Museum. Date: Roman imperial period [ ] §yumolÊ[th]sa ka[‹ §]- sthlogrãfhsa Ye“ ÑHl¤ƒ ÉApÒllvni Ajureƒ. ... I mitigated (the divine wrath) and set up an inscribed stele to Theos Helios Apollon Axyreos. Apollon Axyr(e)os is here qualified as Helios for the first time. On the meaning of the term yumolute›n see H. MALAY, EA 20,, 1992, 75f.; PETZL, Beichtinschriften, nos. 6.13-14 and 21.4-5; CHANIOTIS, “Illness and Curess”, 328, note 29 and HERRMANN (†) – MALAY, New Docs, p. 70 with note 99 on no. 46 (SEG 57, 1210). It is possible that a positive solution of the events described in no. 119 is mentioned in no. 120. For it seems probable that both fragments belonged to one and the same stele: the letters were apparently written by the same hannd, the dimensions of the fragments and the lines are fitting, and the narrative is in the 1st pers. sing.
121 FRAGMENT OF A CONFESSION (?) Kemeralanı (near Gökveliler). Right middle piece of a marble stelee. 18135, L 2. It is now in the Manisa Museum. Date: Roman imperial period
[ ]THI [ ]HNP[.] [ ] ka‹ ımo- 4 [log- ]LHOUSH [ tÚ]n naÚn [ ]ELOU [ ]OTOI[.]
3-4 Probably a form of ımologe›n or ımolog¤a which would point to a confession. 6 PPerhaps [égg]°lou; see the commentary on PETZL, Beichtinschriften, no. 3.9 and the commentary on our no. 176.3.
122 FRAGMENT OF A DEDIICATION TO MEIS AXIOTTENOS Gökveliler. Right upper piece of a marble stele with horizontal moulding. Above the inscription the right part of the depiction of a crescent is preserved. 221887, L 2. It is now in the Manisa Museum.
The Sanctuary of Apolllon Axyr(e)os at Gökveliler (S of Saittai)) 133
Date: Roman imperial period
[Mhn‹ ÉAjiot]thn“: ELA[.] [ -]ousa [. . .] [ ]LAYE[. .] [ ]
2 The ending of a feminine participle: -]oËsa or -]ousa 3 PPerhaps a form of lanyãnein, see PETZL, Beichtinschriften, no. 6.6: §p(e)¤ me ¶layen k¢ Íper°bhn tÚn ˜ron êyetow, §kolãsanto aÈtÚn ofl yeo¤, and ibid. nos. 95.6. (with commentary) and 115.2.
______
CHAPTER XXII THE SANCTUARY OF MEIS ARTEMIDOROU AXIOTTENOS AT MAĞAZADAMLARI (NW OF KOLLYDA)
The material discussed in this chapter originates mainly from Mağazadamları,98 a field with a fefew houses south of Palankaya, which is a quarter (mahalle) of Hamidiye (Dima, Kerbia).99 Palankaya, located on the southern bank of Hermos, was visited by CH. NAOUR who, on the occasion of his publication of two funerary inscriptions, mentions a ffortress and traces of a settlement which he was inclined to identify with Koresa.100 NAOUR bassed this identification on the information given by P. HERRMANN that the confession recording “Men Artemidorou Axiottenos who rules over Koresa” was foound somewhere about two hours aaway from Ayazören (or Ayazviran) close to the southern bank of the Hermos, named by locals KaKale (“fortress”).101
Location of the sanctuary of Meis Artemidorou Axiottenos and his Mother During their frequent visits to Pallankaya H. MALAY and C. TANRIIVER did not see any traces of an ancient settlement except for the remains of the fortress which is mentioned by NAOUR; but they copied several religious (infra nos. 123, 124 and 128) and funerary inscriptions in some houses with the information that all these stones come from Mağazadamları which is in a distance of ca. 700-800 meters to the south. Their detailed survey in thiis district and a short rescue-excavation in 1998 at the eastern slope Taşkurak Tepe yielded satisfactory epigraphic evidence to locate there the sanctuary of Me‹w ÉArtemid≈rou ÉAjiotthnÒw.102 Our no. 123, speaking of a man who performed the rite of purification for his wife Tattiia in presence of the gods Megãlh MÆthr MhnÚw and Me‹w ÉArtemid≈rou ÉAjiotta kat°xvn, lleads one to suppose
98 Mağazadamları, meaning “primitive buildings for commercial purposes”, was, as we were told by some local seniors, the regional center of annual marketing of valonia, Turkish pelit (seed of valonia oak tree), used in tanning and dyeing industry. 99 See TAM V, 1, 488 (ofl §n Dimoiw ka‹ Kerbioiw kãtoikoi) and 489. 100 Travaux et Recherches en Turquie II (1984), 61-65, nos. 18-19 (SEG 34, 1208-9). About the possible identity of Kerassai with Koresa see HERRMANN, NOLydien, 24-25, on no. 18, cf. also H. DEDEOĞLU ‒ H. MALAY, Arkeoloji Dergisi I (E. Atalay Memorial), 1991, 117 (SEG 41, 1207). 101 NOLydien, p. 26 on no.18 (= TAM V, 1, 460 and PETZL, Beichtinschriften, 57). 102 On his cult see P. HERRMANN, “Men, Herr von Axiotta”, in Studien zur Religion und Kultur Klein- asiens I (= EPRO 66, 1[1978]), 415-423 and TAM V, 1, on no. 525 and G. PETZL ‒ H. MALAY, GRBS 28, 1987, 462-3.
136 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia that this was a joint sanctuary consecrated to Meis and his Mother.103 This consideration is also supported by the cult statues of Meis and of a Mother Goddess (Appendix II, nos. 1a-b and 2)104 discovered near that site.
The ruins of a fortress on the southern bank of the Hermos at Palankaya The epithet of ÉAjiotthnÒw, here applied to Me(¤)w, whose cult is frequently attested in NE Lydia, especially in the area beween Hermos and Kollyda-Maionia, is generally accepted as a derivation from the toponym ÉAjiotta.105 The genitive ÉArtemid≈rou seems to indicate that this cult was introduced by a certain Artemidoros at ÉAjiotta. On the other hand, the confession Beichtinschriften, 59, recording both Mhn‹ ÉArtemid≈rou ÉAjiot(t)hn“ and Mhn‹ ÉAjiotthn“, thus designating the same god, leads us to think of the possibility that iinstances using Me‹w ÉAjiotthnÒw may well have been abbreviated forms of Me‹w ÉArtemid≈rou ÉAAjiot(t)hnÒw.106 The new epigraphic and archaeological evidence from Mağazadamları enables us to locate there the sanctuary of Me‹w ÉArtemid≈rou ÉAjiot(t)hnÒw and makes also highly probable that the village Axiotta may have been located somewhere not far from this sanctuary, i.e. iin the area extending from Taşkurak Tepe to Kozgölü Mevkii, a spot between Palankaya and Hamidiye, where C. TANRIVER saw traces of a Roman settlement.
103 Cf. also our nos. 124 and 127 and H. MALAY, EA 36, 2003, 13-18 [= SEG 53,, 1344]). 104 For the publications of some other dedications from Mağazadamları see H. MALAY, EA 36, 13-18 (= SEG 53, 1344), cf. also TAM V, 1, 525 and PETZLL, Beichtinschriften, no. 56 (Megãlh MÆÆthr MhnÚw ÉAjiotthnoË: Mhn‹ OÈran¤ƒ, Mhn‹ ÉArtemid≈rou ÉAjiotta kat°xonti); HERRMANN (†) ‒ MALAY, NNeew Docs, 75-77, nos. 51 (M°gaw Me‹w OÈrãniow ÉArtemid≈rou ÉAjiotta kat°xvn [= SEG 57, 1158]) and 52 (M°gaw M‹w Tiamou ÉAr
The Sanctuary of Meis Artemidorou Axiottenos at Mağazadamları (NW of Kollyda) 137
123 CONFESSION TO THE MOTHER OF MEIS AND MEIS ARTEMIDOROU WHO RULES OVER AND PROTECTS AXIOTTA In a house at Mağazadamları. Three joining pieces of the upper paart of a marble stele with horrizontal moulding. Above the in- scription a crescent is depicted. All pieces are now in the Manisa Museum. 38.544.5 5, L 1 to 1.5. Date: Roman imperial period
Megãlh MÆthr MhnÒw, m°gaw Me‹w ÉArtemid≈rou ÉAjiotta ka- t°xvn ka‹ afl dunãmiw aÈtoË: Ti- 4 tianÚw ı ka‹ §pilegÒmenow Brika- nÚw MelidÆssou kataloÊsaw §p‹ toÁw prodhloum°nouw yeoÁw Tat¤an tØn fid¤an guna›ka ka‹ poreu- 8 y°ntvn aÈt«n fiw tå ‡dia oÈk §tÆrh- [san(-sen?) ]AN
1-3 On this acclamation see H. MALAY, EA 36, 13-18 (= SEG 53, 1344); G. PETZL, EA 38, p. 27 and CHANIOTIS, “Ritual Performances”, 118-121. 2-3 CH. SCHULER, op. cit. (suupra p. 41, n. 29), 85-87 comments on the meaning off kat°xein, which occurs (as also basileÊein) frequently in connection with the local gods. While both verbs were normally understood as expressing the divine rule over a given place (see PETZL’s commentary on Beichtinschriften, no. 50), SCHULER underlines their “symbolic meaning: the gods ‘holld’ the city in their hands, because they are present in the local shrines and, as patrons, receive particular veneration by the citizens. ... the villagers reassured themselves that their lives were under the protection of particularly powerful deities”. We think that the verbs express the aspects of both, rule and protection; see our translation. 3 dunãmiw for dunãmeiw 3-5 The names BrikanÒw (“BeikanÒw”, LGPN V.A, s.v.) and Mel¤dhssow seemm to be unattested (all the names appearing in this inscription are already regisstered in LGPNP V.A, s. vv.). 5 DHS : SOU lapis (see PETZL, Beichtinschriften, on no. 58.14-6). Great is the Mother of Men, great is Meis Artemidorou who rules over and protects Axiotta, and the manifestations of his power! Titianos, who is also callled Brikanos, son of Melidessos, purified his own wife Tatia in the presence of the aforementioned gods, and after they had ggone to their own place [they? / she?] did not respect .... Titianos had performed the rite of purification for his wife Tatia. This ritual (kata- loÊein)107 took place in the presence of the Mother of Meis and Meis Artemidorou. The phrase oÈk §tÆrh[san (or -sen?)] (line 8f.) points to a confession of a sinful act (e.g. of negligence or unfaithfulness or carelessness) committed by Tatia and Titianos (?) after the purificatiion; this must have been followed by a divine punishment. For our case we have a close parallel from the Katakekaumene which records a man who was killed (by the goddess) since he,
107 For kataloÊesyai and kataloustiko¤ see TAM V, 1, 326, 351, 390 and Y. AKKAN ‒ H. MALAY, EA 40, 2007, 19-20, no. 4 (cf. SEG 57, 1193; A. CHANIOTIS, EBGR 2007, 4 and Bull. ép. 2008, 471 [CL. BRIXHE]). The phrase kataloÊsaw §p‹ toÁw ... yeoÁw reminds one of Y. AKKAN ‒ H. MALAY, loc. citt.: ... kateloÊseton ka‹ §p°yusen efiw tÚ dvdekãyhn ... and ... §g°neton nÒmimow fl°reia ÜHraw ka‹ DiÚw ka‹ pãntvn ye«n ka‹ efiw pãnt(a)w kateloÊseto...
138 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia after purification, did not comply with the date arranged by Anaitis: ... ÉEEpp‹ kateloÊseto ka‹ oÈk §tÆrhse tØn proyesm¤an t∞w yeoË, épetel°seto aÈtÒn.108
124 DEDICATION TO THE MOTHER OF MEIS AND MEIS ARTEMIDOROU WHO RULES OVER AND PROTECTS AXIOTTA In a house at Mağazadamları. Uppper part of a marble stele with horizontal moulding. Above the inscription a crescent is depicted. The stone is now in the Manisa Museum. 28.5 373.5, L 1 to 1.5. Date: Roman imperial period
Megãlh MÆthr MhnÚw ka‹ Me‹w _AAR´ ÉArtemid≈rou ÉAjiotta kat°xvn [ -]row EPITU 4 [ ]KA [ ]
1 At the end the traces of two erased lettters (AP) are visible. 3 PProbably ka‹ afl dunãm(e)iw aÈtoË followed by the dedicant’s name -ROS. - Either a form of §pitugxãnein, perhaps §pitux≈n, “having obtained (fulfillment)”109 or a personal name in ÉEpitugxan- or ÉEpitux- (see e.g. LGPN V.A).
Great is the Mother of Men, great is Meis Artemidorou, who rules over and protects Axiotta!
125 CONFESSION (?) TO MEIS ARTEMIDOROU [WHO RULES OVER AND PROTECTS AXIOTTA ?] Mağazadamları (from the surface). Left upper piece of a marble stele with horizontal moulding. The stonee is now preserved in the Ege University, İzmir. 2412.55, L 1.8. Date: Roman imperial period
ÖEtouw [ ] M°gaw [Me‹w ÉArtemi]- d≈ro[u ÉAjiotthnÚw] 4 k¢ ≤ dÊn[amiw aÈtoË: -°]- fuge M[ ]
2-3 The reconstruction of line 3 [ÉArtemi]/d≈ro/[u ÉAjiotta kat°xvn] seems too long unless one assumes the reconstruction of a longer line 2: M°gaw [Me‹w §j ÉArtemi]/d≈ro[u] (for that alternative see PETZL, BBeichtinschriften, on no. 79.1-2) or the extension of it by a relief (crescent ?).
108 PETZL, Beichtinschriften, no. 72, cf. also no. 54 and TAM V, 1, 536, on line 5 and HERRMANN (†) ‒ MALAY, NNeew Docs, 52 and 84, cf. also TAM V, 2, 1217. 109 On the formula eÈjãmenow ... ka‹ §pitux∆n eÈxarist«n én°yhka see HERRMANN ‒ VARİNLİOĞLU, EA 3, 1984, 10, no. 5; TAM V, 1, 455; MALAY, Manisa Museum, 523; Researches, no. 157; PETZL, Beicht- inschriften, p. 21 and SEG 56, 601 (tuxoËsa tçw eÈxçw).
The Sanctuary of Meis Artemidorou Axiottenos at Mağazadamları (NW of Kollyda) 139
Inn the year ... Great is [Meis] Arteemidorou [from Axiotta] and the manifestation of [his] power! The aorist from feÊgv (or one of its compounds diafeÊgv, épofeÊgv, katafeÊgv), could, if the inscription is a confession, either be referred to a sinner as in PETZL, Beicht- inschriften, no. 69.15: (ofl yeo‹ aÈtØn §po¤hsan §n kolãsei, ∂n oÈ di°fugen) or to a victim as in HERRMANN (†) ‒ MALAY, New Docs, no. 51 (SEG 57, 1158), lines 5f..: efiw ˘n (sc. M∞na OÈrãnion ...) kat°
126 FRAGMENT OF A DEDIICATION TO MEIS ARTEMIDOROU [AXIOTTENOS ?] Mağazadamları (from the surface). Left upper piece of a marble stele probably with horizontal moulding. Above the inscription is preserved the left part of a crescent. The stone is now in the Ege University. 3014.54, L 2. Date: Roman imperial period
Mhn‹ ÉAr[temid≈rou ] [ ]
127 FRAGMENT OF A DEDIICATION TO THE MOTHER OF MEIS AND MEIS ARTEMIDOROU Mağazadamları (from the surface). Middle upper piece of a marblee stele. Above the in- scription is preserved the right part of a crescent. The fragment is now in the Ege University. 1612.55, L 1.5 to 2. Date: Roman imperial period
[Megãlh MÆthr] MhnÚw t[e]- [koËsa, m°gaw M]e‹w ÉAr[temi]- [d≈rou ÉAjiotta kat°xvn ka‹] 4 [afl dunãmeiw aÈtoË: ]
For this acclamation and its translation see supra no. 123.
128 DEDICATION TO MEIS AXIOT(T)ENOS In a house at Mağazadamları. Upper piece of a marble stele with horizontal moulding. Above the inscription is depicted a crescent. The stone is now in the Manisa Museum. 31.532.5 5.5, L 1.5 to 2. Date: Roman imperial period
ÉAgayhmer‹w Menãndru Mhn‹ ÉAjiothn“ flkanopoi- hye›sa §k Tat¤aw EUL[ ] [ ]
140 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
1 Menãndru for Menãndrou (cf. TAM V, 3, 1840.1: ¶tuw for ¶touw).110 2-3 IKANOPOI/HYEISA: the letters IC are written as correction above EA (with exxceptional lunate E). Agathemeris, daughter of Menandros, satisfied by/from Tatia ... (dedicated this) to Meis Axiot(t)enos ... The verb flkanopoi°v occurs in confession inscriptions (PETZL, Beichtinschriften, noos. 47.6; 59.8 [seee PETZL ‒ MALAY, GRBS 28, 1987, 466 with note 34] and 69.11) or related eulogiai (see SEG 53, 1344.19f.: tÚ eflkanÒn moi §po¤hsaw [sc. Me‹w ÉAjiotta kat°xvn]). In the latter seense our inscription may have continued eÈl[ogoËsa (or eÈl[og¤an]) tØn stÆlhn én°yhke].
129 CONFESSION (?) TO MEIS AXIOT(T)ENOS Mağazadamları (from the surface). Left upper piece of a marble sstele with horizontal moulding decorated with acroteria. The stone is now in the Manisa Museum. 31.5 32.55.55, L 1.5 to 2. Date: 159 Sulla = 74/5 A.D.
ÖEtouw rnyÄ, mh(nÚw) D¤ou [number ?]: Mhn‹ ÉAjiothn“ ÉArtemid[≈]- rou ÉAsklhpiãdhw PERISU[1-2]- 4 [ 2 ]RIASOULOU ka‹ éjinar¤ou [ ]EIS ka‹ FILI [ ]ATE
4 Or ]BIAS Inn the year 159, [on the -th day of ?] the month Dios, Asklepiades ((put up the stele) for Meis Axiot(t)enos Artemidorou ... and an axe ... and ... .
We have no satisfactory solution ffoor the phrase PERISU[1-2]/[ 2 ]RIIASOULOU. It seems that the genitive OULOU (oÎlou ?, “corn-sheaf”, LSJS , s.v. [D] from Hesych.) ka‹ éjinar¤ou (éjinãrion, “axe for hewing wood”, LSJ, s.v.) go together and depend on per¤. The letters in between per¤ and OULOU may belong to a personal name Su[...]r¤aw (gen.)). The letters [ ]EIS in line 5 could be the ending of an aor. pass. participle (e.g. per‹ ... kolasye¤w? / loidorhye¤w?, cf. G. PETZL, EA 28, 1997, 70-75, no. 2.2f. [SEG 47, 1654]; Beeichtinschrififten, no. 60.4f.). The surviving letters at the beginning of line 4 and the following genitives seem to preclude the possibility that lines 3-4 contained a form of perisÊrv (for this verb and sÊrv in confession texts see PETZL, Beichtinschriftten, no. 35.10 and HERRMANN, NOLydien, p. 51, n. 201 on no. 45 = PETZL, Beichtinschriften, no. 49).
110 On the interchange of ou and u see GIGNAC, Grammar I, 214-5.
The Sanctuary of Meis Artemidorou Axiottenos at Mağazadamları (NW of Kollyda) 141
130 DEDICATION TO MEIS AXIOTTENOS (a new fragment of SEG 49, 1550) Mağazadamları (from the surface). Two joining pieces of the lower part of a marble stele. The right piece was found at Mağazadamları and published in MALAY, Researches, 125 (Fig. 129).111 The smaller fragment was found at the same place in 1998. Both pieces are now in the Manisa Museum. 24.5324, L 1.5 to 2. Date: 286 Sulla = 201/2 A.D.
The letters on the new fragment are printed in bold:
[Mhn‹] ÉAjiotthn“ [ 4-5 ]TH eÈjam°nh [“Efi me]n« §n t“ tÒ- 4 [pƒ k]a‹ ßjv tØn p¤s- [tin, s]thllografÆ- sv”. ékousye›sa é- p°dvka tØn eÈxÆ[n]. 8 ÖEtouw sp≠Ä, mh(nÚw) ÉApe[l]- la¤o[u] biÄ.
2 Or [ 4-5 ]GH 5-9 [s]thllograf∞/[sai ka‹ é]kousye›ssa é/[p°dv]ka tØn eÈxÆ/[n. ÖEtouw] spzÄ, mh(nÚw) ÉApe/[lla¤ou] biÄ, MALAY, Researches, loc. cit. (SEG 49, 1550). I, [ -]te (-ge), after having made tthe vow to Meis Axiottenos “If I shall stay in the place and keep my credit, I shall write (that) down on a stele” and after having been heard (by the god) I returned the vow. In the year 286, on the twelfth day of the month Apellaios.
131 FRAGMENT OF A CONFESSION Mağazadamları (from the surface). Left lower piece of a marble stele. The stone is now in the Manisa Museum. 3336.56, L 1.5. Date: 202 Sulla = 117/8 A.D.
[ ] [.]SO[ 2-3 diå t]oËto kolas- ye›sa [fiw t]ó ˆmmata eÎjato §ån svyª prosme›nai t[. ye]- 4 “ ka‹ stÆllhn énast∞[sai], ka‹ parelkÊsasa t[Øn eÈxØn] pãli §kolãsyh t[å ˆmmata ka‹] én°sthse tØ[n stÆllhn. ÖE]- 8 touw sbÄ, mh(nÚw) [ ]
111 Cf. A. CHANIOTIS ‒ J. MYLONOPOULOS, EBGR 1999 [“… she had asked the god to help her stay at a certain place and get a loan (back ?)”].
142 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
1-2 The lacuna is not long enough for [efiw t]ã 3 The verb prosm°nv in this context occurs frequently in dedications from the sanctuary of the Mother Goddess at Leukopetra (Macedonia) where some coonsecrated persons were obliged “to stay with the goddess”.112 - Either t[ª ye]/“ or t[“ ye]“. 5 On the verb par°lkv see Petzl, Beichtiinschriften, nos. 63, 65 and 71. A dedication to Zeus §g DidÊmvn Dru«n records its synonym xronoulk°v, “waste time”.113 ... when she because of this reason was punished on her eyes, shee made a vow that in case of her salvation she would stay with (devote herself to) the god (or gooddess) and set up a stele, and as she delayed (the fulfillment of)f) her [vow] she was punished again [on her eyes and] set up the [stele]. In the year 202, in the month ... On the frequent mention of eye-diseasses in the Katakekaumene see the commentary on no. 159.
132 FRAGMENT OF A CONFESSION Mağazadamları (from the surface). Right middle piece of a marble stele. The fragment is now in the Ege University. 1711.56, L 1.5. Date: Roman imperial period
[ ] . [ .]POLI S[ .] [ m]Ø pisteu- [ ]AI tØn ET 4 [ ]A mhd¢ [ ]ON §ko- [las- ép]°ktine [ ]I §ko- 8 [las- ]ILO [ ]
1 A name in -poliw ? Cf. ÉAyhnãpoliw, here no. 85. 2-3 Probably mention of unbelief as in PETZL, Beichtinschriften, no. 12.2-3: (K. Bãssa) ... mØ pisteÊousa t“ ye“ ..., cf. infra no. 187.3.
133 FRAGMENT OF A CONFESSION Mağazadamları (from the surface). Piece of a marble stele broken on all sides. The stone is now in the Ege University. 11156.5, L 1.5 to 2. Date: Roman imperial period
§k]olase[ ]exvr[- ]OG[
112 PH.M. PETSAS ‒ M.B. HATZOPOULOS ‒ L. GOUNAROPOULOU ‒ P. PASCHIDIS,, Inscriptions du sanctu- aire de la Mère des Dieux autochtone de Leukopetra (Macédoine), 2000, pp. 246f., Index, s.v. prosm°nv. 113 H. MALAY ‒ M.H. SAYAR, EA 37, 2004, 183: Mhnof¤la ... eÎjato p¤naka:: §xronoÊlkhse ka‹ oÈk ép°dvke (cf. SEG 54, 1225; Bull. ép. 2005, 418; B. PUECH, An. Ép. 2004 (2007), no. 1393 and J. MYLONOPOULOS, EBGR 2004 [2007], 296-7, no. 179).
The Sanctuary of Meis Artemidorou Axiottenos at Mağazadamları (NW of Kollyda) 143
2 There seems to be a vertical stroke beffoore E, which may point to [su]nex≈r[hse] vel. sim.; see PETZL, Beichtinschriften, no. 61.6 and SEG 47, 1654.10 (sugx≈rhsiw); [§]jexvr[- ] (cf. MALAY, Manisa Museum, no. 171.3) or [pa]rexvr[- ] (cf. PETZL, Beichtinschrifteen, no. 54.10) are palaeographically excluuded.
134 FRAGMENT OF A CONFESSION (?) Mağazadamları (from the surface). Right lower piece of a marble stele. It is now in the Ege University. 16106, L 2. Date: Roman imperial period
[ ] [ ]OUME [ ]SESTH [ ]OIAS
1 Amongst the many possibilities of restoration one will hardly reckon with another instance of the enigmatic ennding of line 7 of PETZL, Beichtinschriften, no. 10 (OLODOUME). 2 PPerhaps a word ending in -w followed by §sth/logrãfhs-, e.g. [§jomologhsãmeno]w §sth/[logrãfhsa] (cf. PETZL, Beichtinschriften, no. 109.10f.; no. 115.3ff.: ên/agnow: §sthllo/grãfhsa). ESTH can of course also be related to the verb ·sthmi / ·stamai (perhaps in composition with pros-?). 3 In dedicatory and confession inscriptions from our area nouns built with the rroot -noia occur: êgnoia (PETZL, Beichtinschriften, nos. 11.4; 76.3; see here nos. 77.3 and 119.3); EÎnoia or eÎnoia ((PETZL, Beichtinschriften, 94.4); ımÒnoia (Sardis VII, 1, no. 50 = PAZ DE HOZ, Die lydischen Kulte, 175, no. 7.21 = MERKELBACH ‒ STAUBER, Steinepigramme 1, 400, no. 04/02/01); others with the root -pnoia: §p¤pnoia (LANE, CMRDM II, 174, no. A 8 = PAZ DE HOZ, op. cit., 214, no. 39.2,1: kat' §p¤pnoian); per¤pn(oi)a (TAM V, 1, 247, cf. G. PETZL, Die Beichtinschriften im römischen Kleinasien und der Fromme und Gerechte Gott [1998], 17f., n. 23). Perhaps the present [ -]o¤aw is the rest of one of them.
135 FRAGMENT OF A DEDIICATION Mağazadamları (from the excavatioon). Left lower part of a marble stele with tenon. The stone is now in the Manisa Museum. 3029.57.5, L 2. Date: Roman imperial period
[ ]S[ ] [ ]ATVNEP[ ] VN ÉAr¤sth d¢ é[n°yhken/-°sthseen?] 4 Íp¢r t∞w mh[trÚw eÈxÆn?]
2 PPerhaps ]AIVNEP[ 3 FFor the name Ariste in this region cf. TAM V, 1, 168.5 (Saittai). ... Ariste [set up the stele] for her mother [as a vow ?].
144 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
136 FRAGMENT OF A DEDIICATION (?) Mağazadamları (from the surface). Left middle piece of a mar- ble stele with a recess above the inscriptioon. The fragment is now in the collection of the Ege University. 12124, L 2. Date: unclear
M[-
The fragment probably belongs to a dedication starting with M[hn¤ or M[egãlh MÆthr MhnÒw etc.
137 FRAGMENT Mağazadamları (from the excavation). Middle part of a marble steele. The fragment is now in the collection of the Ege University. 16.514.55, L 1.5. Date: Roman imperial period
]M[ ]ibÄ [ ]SSU/[ ]THNV[ 4 ]POI I[ ]U[ ] - [
3 ÉAjiot]thn“ ? ÉAjiot]thnÒ[w] ?
138 FRAGMENT Mağazadamları (from the excavation). Left middle part of a marblle stele. The stone is now in the collection of the Ege University. 711.52.5, L 1.5 to 2. Date: unclear
] ÉArte[mi- ]HRHS[
2 PPerhaps a form of thr°v (cf. e.g. PETZL, Beichtinschriften, nos. 54 and 72; HERRMANN (†) ‒ MALAY, New Docs, nos. 52.5 and 84.7, cf. also supra no. 1123.8).
The Sanctuary of Meis Artemidorou Axiottenos at Mağazadamları (NW of Kollyda) 145
139 FRAGMENT Mağazadamları (from the surface). Piece of a marble stele. The fragment is now in the collection of the Ege University. 10123.2, L 2 to 2.5. Date: Roman imperial period
]IvNIı[ ]AN[
140 FRAGMENT Mağazadamları (from the excavatioon). Piece of a marble stele. It is now in the collection of the Ege University. 910.5 4.5, L 2. Date: Roman imperial period
]\K[ ]EKT[ ].NUK[
141 FRAGMENT Mağazadamları (from the surface). Piece of a marble stele. The horiizontal line above the inscription is either a damage or the rest of a figure (e.g. a leaf ?). The fragment is now in the collection of the Ege University. 6.57 1.5, L 1.5. Date: Roman imperial period
vac. ]VME[ ]EPI[
142 FRAGMENT Mağazadamları (from the surface). Fragment belonging to the right part of the upper moulding of a marble stele. The fragment is now in the col- lection of the Ege University. 4.38.74, L 1.5 to 1.7. Date: Roman imperial period
[ÖEtouw - -, mhnÚw - -]ou eiÄ:
146 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
143 FRAGMENT Mağazadamları (from the surface). Piece of a marble stele. The fragment is now in the collection of the Ege University. 11.59 4.5, L 2.8. Date: Roman imperial period
]OLU[ ]OME[
144 FRAGMENT Mağazadamları (from the surface). Piece of a marble stele. The frag- ment is now in the collection of the Ege University. 973, L 2. Date: unclear
vac. ]EJA[ ]˄I[
145 FRAGMENT Mağazadamları (from the excavatioon). Piece of a marble stele. The fragment is now in the collection of the Ege University. 5.56 1.5, L 1.3. Date: Roman imperial period
]MH[ ]EN[
146 FRAGMENT Mağazadamları (from the excavation). Left piece of a marble stele. The fragment is now in the collection of the Ege University. 611.55.5, L 1.8. Date: Roman imperial period
ÖEtouw [
The Sanctuary of Meis Artemidorou Axiottenos at Mağazadamları (NW of Kollyda) 147
147 FRAGMENT Mağazadamları (from the surface). Piece of a marble stele. The fragment is now in the collection of the Egge University. 12114, L 2. Date: Roman imperial period
vac. ? ]LVSE[ ] ka‹ ? [
148 FRAGMENT Mağazadamları (from the excavatioon). Piece of a marble stele. The fragment is now in the collection of the Ege University. 4.59.53, L 1.4. Date: Roman imperial period
[ÖEtouw - -], m[h](nÚw) Dais[¤ou
149 FRAGMENT Mağazadamları (from the surface). Piece of a marble stele with a portion of the right edge. The fragment is now in the collection of the Ege University. 114.56.5, L 2. Date: unclear
]E ]N
150 FRAGMENT Mağazadamları (from the excavation). Marble fragment with moulding on the right. It is now in the collection of the Ege University. 86.21.8, L 1.5. Date: unclear
]T ]SE
148 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
151 FRAGMENT Mağazadamları (from the surface). Piece of a marble stele. The fragment is now in the collection of the Egge University. 463.5, L 2.5. Date: unclear
]A[ ]RI[
152 FRAGMENT Mağazadamları (from the surface). Piece of a rounded object of marble (cf. the krater supra no. 23). The inscription is engraved on the upper lip. 9247.5, L 2.4. Date: Roman imperial period
]FHMH
Here FHMH may be related to fÆmh meaning oracle, prothetic voice (see PETZL’s commentary on Beichtinschriften, no. 98.4-5 referring to klhd≈n).. Or was the goddess FÆmh, Latin Fama mentioned ? The letters could also belong to a name ending in -fÆmh, e.g. [EÈ]fÆmh (-m˙ ?).
153 FRAGMENT Mağazadamları (from the surface). Left upper piece of a marble stele. 1014.54.5, L 1.5. Date: 170 Sulla = 85/6 A.D.
ÖEt(ouw) roÄ, mh(nÚw) [ ] vac.
154 FRAGMENT Mağazadamları (from the surface). Right upper part of a marble stele. Above the inscription is preseerved the right part of a crescent. 2017.53.5, L 1. Date: unclear
H traces of letters
The letter H, which is carved above the first line, must have belonged to the abbreviation m]h(nÒw).
The Sanctuary of Meis Artemidorou Axiottenos at Mağazadamları (NW of Kollyda) 149
155 FRAGMENT Kozgölü Mevkii (between Palankaya and Hamidiye). Left middle paart of a marble stele. The fragment is now in the collection of the Ege University. 1012 4, L 2. Date: Roman imperial period
YE[ TRO[ POT[ .O.[
156 FRAGMENT Kozgölü Mevkii (between Palankaya and Hamidiye). Left lower part of a marble stele. The fragment is now in the collection of the Egge University. 21.5334.5, L 2. Date: third century A.D.
ÖEtouw tÄ, m[h(nÒw) or ÖEtouw tm[- ?
157 FRAGMENT Kozgölü Mevkii (between Palankaya and Hamidiye). Left lower piece of a marble stele. The fragment is now in the collection of thhe Ege University. 16106, L 2. Date: unclear
[ ] TE[ SIO[
2 PPerhaps [Dai]/s¤o[u].
______
APPENDIX II
ANEPIGRAPHIC FINDS FROM MAĞAZADAMLARI
1a-b. Two joining pieces of a limestone statue of Meis Artemidoorou (?) Height 80 (upper piece) and 60 (lower piece).
152 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
3. Piece of a marble statuette of the Winged Nike (?)
2. Lower piece of a limestone statue of a Mother Goddess 4. Piece of a marble statuette of a (Menos Tekousa ?) sitting between two lions (height 180). goddess (Artemis Ephesia type)
5. Piece of a marble stele (?) with a 6. Two jjoining pieces of a wing, standing figure whose dress is deco- probably belonging to a marble rated with a crescent. statuette of Nike.
The Sanctuary of Meis Artemidorou Axiottenos at Mağazadamları (NW of Kollyda) 153
7. Rectangular altar of 8. Piece of a marble stele 9. Piiece of a marble limestone. On the front with the upper part of the stele with the figure of side are the depictions figure of a praying man. a praying woman. of a crescent and a gar- land.
11. Upper piece of a marble stele with horizontal moulding. On the right is preserved the left edge of a crescent.
10. Piece of a marble stele with the figure of a stand- ing woman.
12. Upper piece of a marble 13. Upper piece of a marble stele with stele with triangular pediment horizontal moulding. Beelow the moulding where a crescent is depicted. an unidentified object (perhaps male genitals ?) is depicted.
154 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
a b c
d e f g
14a-g. Pieces of marble stelai
15. Base for the erection 16. Holes in the main rock: the of a stele. round ones probably served for offerings (?), the others for the erection of stelai.
______
CHAPTER XXIII THE SANCTUARY OF THEA LARMENE ON THE TOMA MOUNTAIN (SW OF SAITTAI)
The remains of the sanctuary of Thea Larmene on the Toma (Doma) Mountain (or Yeşiloba Tepe) lie on a peak projecting to the inside of the angle formed by the Hermos and the Eyneş Çayı114 (see the map and the space photo on this page). The ruins were vis-ited by K. BURESCH who, during his visit to the site in 1894, cop-ied a dedication of an altar set up by a religious association (doË- mow) through the care of a female naukÒrow (BURESCH, Aus Lydien, 58, no. 34 = TAM V, 1, 179, cf. now also our no. 158)115 and saw there a seated statue of a goddess (op. cit., p. 193). Because of these discoveries all the scholars including K. BURESCH (op. cit., pp. 71, 192-193), J. KEIL and A. VON PREMERSTEIN, who also copied there a fragmentary con- fession to a goddess (Bericht II, 78, no. 164 [= TAM V, 1, 181 and PETZL, Beichtinschriften, 22-3, no. 14]), L. ROBERT (Anatolia 3, 127 = OMS I, 426) and P. HERRMANN (TAM V, 1, p. 57) have agreed on the location of a sanctuary of a Mother Goddess on the peak W of Börtlüce. The site of the sanctuary of Thea Larmene Before the survey (1994) on the Toma Mountain and the rescue excavation (1995) at the site of the sanctuary, both carried out by a team led by H. MALAY, the cult of Thea (Meter) Larmene was independently known from two inscriptions, both from the territory of Saittai: the onee, dating to 171/2 A.D., is a stele bearing a relief of seated Thea Larmene dedicated to Theos Hypsistos and Mega Theion Epiphanes;116 the other, dating to 148/9 A.D., is a funerary epigram for Theogenes, a
114 Eyneş Çayı is the continuation of İlke Çayı which flows down throughout the territory of Saittai. In describing the region CH. NAOUR always names this river as “Deli İniş Çayı” (ZPE 44, 1981, 17, 25, 34, 37 and on the map on Taf. I; EA 2, 1983, 127; Travaux et Recherches en Turquie II, 1984, 22, 30, 34 and on the map on p. 20; EA 5, 1985, 46, 52). It could be a local name used for Eyneş to mean “the river of mad flow”. 115 This is one of the Toma-inscriptions which were published by A. FONTRIER, Mouseion 5, 1886, p. 76, no. fjdÄ (TAM V, 1, 179). For two other inscriptions published by FONTRIER likewise from squeezes see op. cit., p. 75, nos. fjbÄ (= TAM V, 1, 180; for its rediscovery and revision see our no. 96) and fjgÄ (= TAM V, 1, 182; for its rediscovery and revision see our no. 95). 116 L. ROBERT, Anatolia 3, 1958, 112 (= OMS I, 411) with a photo on Pl. XXIa: Ye“ ÑUc¤stƒ ka‹ meg[ã]/lƒ Ye¤ƒ ÉEpifane› Dh/m∆ yugãthr Turãnno[u] / yeån LarmhnØn én°s/thsen ¶touw sn≠Ä. Cf. also TAM V, 1, 186; MALAY, Manisa Museum, 183 (without text); PAZ DE HOZ, Die lydischen Kulte, 210, no. 30.11 and S. MITCHELL, “The Cult of Theos Hypsistos between Pagans, Jews, and Christians”, in P. ATHANASSIADI and M. FREDE (edd.), Pagan Monotheism in Late Antiquity, Oxford 1999 and 2002 (corrected), p. 139, no. 172.
156 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia priest of Larmene.117 The surveys and the excavation of the ruins at Toma Mountain have yielded enough epigraphic material to show that this was the cult center of the goddess who is called LarmhnÆ or yeå LarmhnÆ or MÆthr LarmhnÆ or MÆthr ye«n LarmhnÆ in dedicatory inscrip- tions.118
Satellite image of the Toma Mountain between Hermos and Eyneş Çayı Because of intensive destruction by clandestine diggers, the rescue excavation of one month at the ruins of the sanctuary of Thea Larmene119 was less fruitful than it was expected to be. In spite of reaching the foundations of several buildings including a stoa, it has not been possible to know their functions and to get a plan of the sanctuary. In addition to the epigraphic material discussed below, some of the finds aree: a torso probably belonging to a cult statue of Thea Larmene (Appendix III, no. 1) which has to be identified with the one mentioned by K. BURESCH (see above); lower parts of two statues of Larmene (?) in smaller sizes (App. III, nos. 2 and 3), some elements of a propylon dedicated, according to the inscription on a fragmentary architrave-block, to Hadrian and Thea Larmene (no. 163); pieces of marble architectural elements, stelai (App. III, nos. 7-11) and statues, terracotta lamps, earthenware, personal objects including two bronze mirrors etc. The data provided by archaeological, numismatic and epigraphic finds from the researches and the excavation at Toma
117 H. MALAY – G. PETZL, EA 6, 1985, 57-59, no. 2, Taf. 2 (SEG 35, 1233 = MERKELBACH – STAUBER, Steinepigramme 1, 442, no. 04/12/09 with a photo), cf. also MALAY, Manisa Museum, 270 (without text) and PAZ DE HOZ, Die lydischen Kulte, 202, no. 23.1: Yeiog°nhn katå tÊmbow ¶xei ghraiÒn, ıd›ta, fler°a Larmhn∞w, eÈseb¤hw kanÒna ktl.). 118 The epithet Larmene has generally been thought to be in connection with an indigenous toponym (e.g. Larma) and combined with the epithet of Apollon (Helios) Lairbenos, Lairmenos, Lermenos etc. in Phrygia; see L. ROBERT, Anatolia 3, 1958, 119 (= OMS I, 418); ZGUSTA, Ortsnamen, 332 § 691; TAM V, 1, p. 60 on no 186. 119 Because of three old and primitive houses of Yorouks there, the spot is called probably by the name of their owner: Tevfik Damları (“Tevfik’s Cottages”). It is also worth noting that a marble quarry close to the sanctuary has been located by the excavation team.
The Sanctuary of Thea Larmene on the Toma Mountain (SW of Saittai) 157
Mountain enable us to conclude that the sanctuary of Thea Larmene functioned during the period between the end of the 2nd centuury B.C. and the end of the 4th century A.D.120
158 DEDICATION TO THEA LARMENE Toma (from the surface). Two joining pieces of the upper part of a marble stele with trian- gular pediment with mouldings between the acroteria. Within the pediment are depicted a shield and two ivy-leaves. The stone is now in the Manisa Museum. 53428.5, L 1.5. Date: second (?) century A.D.
Yeçw Larmhn∞w: ÉIoul¤a Man¤ou SaitthnØ kleidoËxow ka‹ nevkÒ- row MhtrÚw Larmhn∞w, pary°- 4 now ghrãsasa ¶taje katå tØn t∞w yeoË prÒnoian kat°nanti toË naoË tey∞nai kat’ éj¤an t∞w [yr]ecãshw Larmhn∞w sÁn gn≈- 8 [m˙ Dio]nus¤ou toË §nktÆtorow [ ?did]Ònai t∞w yeoË KA [ -]SYENOUS [ ]
1 This is the first attestation of the name Mãniow, Lat. Manius, in Lydia (see LGPN V.A, s.v. where the present inscription is quoted). 7-8 For gn≈mh, “consent, approval”, see LSSJ, Suppl. s.v., III, 1c. 8 For §gktÆtvr, “landowner”, see IvEphesos, 3805, passim. 9 If it is not omitted, an accusative denoting the subject of tey∞nai, perhaps a statue121 or an altar, to be set up by Iulia must have been recorded at the beginning of this line. 10 Perhaps the genitive of a name in -sy°nhw ? Of Thea Larmene. Iulia, daughter of Manios, of Saittai, key-bearer and temple warden of Meter Larmene, who got old as a virgin, ordained, in respect of the providence of the goddess, [a statue ? / an altar ?] to be set up according to the merit of the foster-mother Larmene in front of the temple with the agreement of Dionysios, the owner (of the field ?), ... of the goddess ... Iulia’s qualification of Larmene as her yr°casa (foster-mother) seems to indicate that she had been consecrated to the service of the goddess in her childhood,122 and later, at an advanced age,
120 For an announcement of the epigraphic finds from Toma (Yeşiloba) Mountain which enable us to locate the sanctuary of Thea Larmene see MALAY, Researches, 88-89, on no. 85 (cf. SEG 49, 1655) and HERRMANN (†) ‒ MALAY, New Docs, 117, on no. 86. Detailed information can be found in SEVGI AKAT’s unpublished doctoral thesis: Anatanrıça Larmene Kültü, Ege Üniversitesi Sosyal Bilimler Enstitüsü, İzmir 2009. 121 For the cult statue of Thea Larmene from the Toma Mountain see above and Appendix III, no.1.
158 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia still keeping her virginity, she was promoted to the prestigious ranks of kleidouchos (key-bearer)123 and neokoros (temple warden).124 Another female naukÒrow of Larmene is already known from an inscription which was copied in a house at the village of Börtlüce on the Toma Mountain.125 The inscription, bearing the date 257 on the base of the Sullan era (= 172/3 A.D.), records the dedication of a bomos provided by a religious club (doumos) and set up through a (female) temple-warden (naukoros). Its date 172/3 A.D. could lead to the speculative idea that the anonymous female naukoros is identical with the Iulia of our inscription which also would date somewhere in the 2nd century.126 Furthermore, a fragmentary confession inscription from Kula, with the record of pary°non ka‹ nau[kÒron, as restored by W.H. BUCKLER and adopted by P. HERRMANN (TAM V, 1, 269),127 may well originate from the Toma Mountain as Kula itself is not the site of an ancient settlement.128
159 CONFESSION TO METER LARMENE Toma (from the surface). Upper part of a marble stele with horizontal moulding. Above the inscription are depicted a pair of eyes. A piece of the right upper corner is broken off. The stele is now in the Manisa Museum. 42315, L 1.5. Date: Roman imperial period (letters)
Pannux‹w kolasye- ›sa ÍpÚ MhtrÚw Lar- mhn∞w diå tÚ loÊsas- 4 ye tª fikãdi, ka‹ bãlasa aÈtª efiw toÁw Ùfyal- moÁw afig¤lvpa ka‹ pãlin ¶dvk° moi tØn ıloklh- 8 r¤an, ka‹ eÈxarist« Mh- tr‹ ye«n Larmhnª ka‹ mar-
122 For an allusion to this inscription see M. RICL, “Legal and Social Status of Threptoi and Related Catego- ries in Narrative and Documentary Sources”, From Hellenism to Islam. Cultural and Linguistic Change in the Roman Near East, Cambridge 2009, 108, n. 110. 123 On kleidouchoi (or kleidophoroi) see H. KOHL, RE XI 1, 1922, cols. 593-600 and SARAH I. JOHNSTON, Hekate Soteira (1990), 39-48. 124 On neokoroi in rural sanctuaries and their functions see notably M. RICL, EA 35, 2003, 85-7 and “Neo- koroi in the Greek World”, Belgrade Historical Review, Vol. II (2011), 7-26 with an allusion to our text (p. 14, n. 49). 125 TAM V, 1, 179, cf. PAZ DE HOZ, Die lydischen Kulte, 305, no. 63.13. 126 For a virgin appearing as the hereditary priestess of a goddess see G. LAMINGER ‒ PASCHER, Die kaiserzeitlichen Inschriften Lykaoniens I (ETAM 15), 1992, no. 293 (pary°now k¢ katå g°now fl°reia t∞w yeoË) and BLÜMEL, IvIasos, 4.79-80, a decision on choosing a virgin priestess (fl°reian] pary°non basil¤sshw ÉAfro[d¤thw La]od¤khw), cf. also Pausanias II.33.2 (Poseidon at Kalaureia: flerçtai d¢ aÈt“ pary°now, ¶st’ ín §w Àran pro°ly˙ gãmou) and IX.27.6 (Herakles at Thespiai: flerçtai d¢ aÈtoË pary°now, ¶st’ ín §pilãb˙ tÚ xre∆n aÈtÆn). 127 Cf. also M. RICL, EA 35, 2003, 85-6, but see PETZL, Beichtinschriften, 25 where it has been left unre- stored. 128 See MALAY, Manisa Museum, p. 44.
The Sanctuary of Thea Larmene on the Toma Mountain (SW of Saittai) 159
tur« aÈtª tåw dunã- meiw.
1 For the names Pannux¤w and Pãnnuxow in Lydia see LGPN V.A, s. vv., also quoting the present inscription. 3-4 loÊsasye for loÊsasyai. 4 bãlasa insteaad of baloËsa, participle aor. II with the ending of aor I, see DIETERICH, Unters. Gesch. griech. Spr., 237, cf. IvSmyrna, 262.7: bãlaw, cf. the participle eÏraaw, E. MAYSER, Gramm. d. griechischen Papyri aus der Ptolemäerzeit I 2 (21938), p. 137, referring to F. BLASS ‒ A. DEBRUNNER, Gramm. neutest. 17 Griech. ( 1990, ed. F. REHKOPF) § 81.1 (“Ptc. e‡paw selten”); 3 (¶balan). 7 On ıloklhr¤a see on no. 37.7, cf. also nos. 43.3. and 51.4. 8 On eÈxariste›n see on no. 53.3, cf. also nos. 55.6; 69.4; 78.7; 113.3; 177.7 and 209.3 (cf. also eÈxaristÆrion in nos. 6.4; 38.3 and 209.5). 9-10 On the term marture›n in this context see P. HERRMANN ‒ E. VARİNLİOĞLU, EA 3, 1984, 6, note 19. Pannychis was punished by Meter Larmene because she had taken a bath on the twentieth day, and (the goddess) struck her (i.e. Pannychis’) eyes with afig¤lvc. And she gave me back my health, and I thank Larmene, Mother of the Gods, and testify to the manifestations of her power. The inscription provides the information that women at least in this part of Lydia were prohibited from taking bath on the (e)fikãw, which may refer to the menstrual cycle of women, rather than to the 20th day of the month. Anyway, it is difficult to know the reason at the background of such a prohibition. The disease afig¤lvc or afigil≈pion (Lat. aegilops or aegilopa or aegilopium) put on Pannychis’ eyes by Thea Larmene as a punishment was ulcer or lachrymal fistula129 which was cured by Thea Larmene. The great number of ocular problems recorded in dedications of Lydia is notable.130 A. CHANIOTIS observed that fourteen confessions out of thirty record eyes as the afflicted organs.131 Except for the present text, none of the known examples gives any detail about the nature of eye-illness.
129 See LSJ, s. vv. referring to Celsus, Dioscorides and Galenus, cf. also CH.T. LEWIS and CH. SHORT, A Latin Dictionary, s.v. aegilops: “A disease of the eyes, a lachrymal fistula, a tumor in the inner corner of the eye (so called from a‡j, afigÒw, goat and ὤc, eye, since goats are most subject to this disease)” with reference to Celsus and Plinius and Hesychius, s.v.: tÚ per‹ tÚn ÙfyalmÚn pãyow. 130 See CHANIOTIS, “Illness and Cures”, 327-8 with a Table 1.I on p. 338. 2 131 CHANIOTIS, op. cit., 327, referring to A. ESSER, Das Antlitz der Blindheit in der Antike (Leyden 1961 ), 155-172; G. PETZL, EA 12, 1998, 156 with note 11, explains this multitude with a widespread belief that blindness was a form of divvine punishment.
160 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
160 CONFESSION TO METER LARMENE Toma (Börtlüce). Middle piece of a marble stele. The stone is now in the Manisa Museum. 24.5385, L 1.8 to 2. Date: third century A.D. (Aurelii)
[ ]NOEAPALE[..] [AÈ]rh(l¤a) Karp¤mh katå tÚ èmar- t∞ai AÈrÆ(lion) ÉAyhnÒdvron 4 [.]ORBIAMOU ka‹ kexr∞syai yÊmain t∞w MhtrÚw ye«n Larmhn∞w: katå tÚ kolas- y∞nai aÔ tØn Karp¤mhn 8 t“ pant‹ s≈mati sÁ ka‹ t“ [.]YLTAI pollÚw (?) pollå [ ]CYEN
2 [AÈ]rh(l¤a) Karp¤mh or [AÈ]rh(l¤&) Karp¤m˙ 2-3 AMAR/THNAI lapis, instead of èmart∞ai (for aor. I ≤mãrthsa and aor. II ¥marton of èmartãnv see 17 e.g. F. BLASS ‒ A. DEBRUNNER, Gramm. neutest. Griech. [ 1990, ed. F. REHKOPF] §§ 75 and 101); cf. H. MALAY, Researches, no. 78: ˘w ín d¢ prosamart∞nai yelÆsei ktl.: the form may perhaps be influenced by the coexistence of infinitives in -sai and in -nai of some verbs possessing aor I and athematic aorist: bi«sai / bi«nai, drççsai / drçnai, gn«sai / gn«nai, see GIGNAC, Grammar II, pp. 293-5. 4 There are traces of a letter preceding ORBI- (earlier reading ORN132). Perhaps Sorbiamow.133 A connection with the Latin cognomina Norbanus or Orbianus (for the latter see J. SCHEID, Commentarii Fratrum Arvalium ... 1988, 240, no. 81, col II 6) does not seem possible. 5 YUMAEIN lapis. The yÊmatta may have been sacrificial animals134 of Meter Larmene of which Athenodoros would have made unlawful use: cf. e.g. Beichtinschriften, no. 64.4 with commentary, also on nno. 1.3. 7 aÔ tÆn rather than aÈtÆn. Perhaps Karpime was again struck by the goddess’s punishment -this time in return for Athenodoros’ fault. He was probably a relative of Karpime (son ? husband ?). In the missing part of the text another punishment of Karpime may have been described. 8 sÊ probably instead of so¤ (cf. PETZL, Beeichtinschriften, no. 37.9 and TAM V, 3, 1557.4). 9 The Ionic form pollÒw is unexpected. Perhaps (part of) a name (ending in -low?) ? ... Aure(lia) Karpime according to the fact that Aure(lios) Athenodoros, son of [.]orbiamos (/-mes), had trespassed and used the sacrifices of the Mother of the Gods Larmene; according to the fact that in turn Karpime was punished on her entire body, to you and to the ... much (?) many .
132 That is why the testimony of the present inscription is listed in LGGPN V.A, s.v. ÉOrnamow? 133 Or Gor-, Tor-, hardly Kor-. 134 See LSJ, s.v. yËma.
The Sanctuary of Thea Larmene on the Toma Mountain (SW of Saittai) 161
161 DEDICATION TO [THEA] LARMENE Toma (Börtlüce). Right upper piece of a marble plaque. Above the inscription are repre- sented two pairs of eyes. The stone is now in the Manisa Museum. 22273.5, L 1.7. Date: Roman imperial period (letters)
[Yeò L]armhnª [ 4 -5 -]t¤a ÉEpikrãtou [Íp¢r •a]ut∞w ka‹ t∞w [ ]
3 The text may have continued [Íp¢r •a]ut∞w ka‹ t∞w [(female relative) eÈxÆn]. The ex-voto would obviously have concerned the eyesight of two persons. For [Thea L]armene: -tia, daughter of Epi- krates, made a vow (or dedicated this) [on behalf of] herself and her [(female relative)] ... The double representation of a pair of eyes suggests that the dedicant prayed / thanked for recovery from a (contagious ?) eye-disease with which she herself and a female relative were afflicted.
162 DEDICATION TO THEA LARMENE Toma (from the surface). Left upper piece of a rectangular altar of local stone. The present location of the stone is unknown. 422033, L 2.5 to 4. Date: 205 Sulla = 120/1 A.D.
ÖEtouw seÄ, mh(nÚw) P[annÆ]- mou yiÄ: bvm[Úw (?) ye]- çw Larmhn[∞w ] 4 [.]]zÄ §pim°le[ian ] [ ]ANT[ ]
4 At the beginning of the line there seems to be a number consisting of two letters ([.]zÄ ?) with a horizontal line above them. Perhaps the amount of denarii spent for the altar was recorded (Larmhn[∞w Ӿ /.z] ?). - The cipher (?) is followed by something like §pim°le[ian poiÆs]ant[ow toË de›now (or poihs]ãnt[vn t«n de¤nvn)]. Inn the year 205, on the nineteenth day of the month Panemos: altar of Thea Larmene [ (cipher)]7 [ ]took care [of the work ]. For the erection of another altar on Toma Mountain pro- vided by a religious association (doumos) see TAM V, 1, 179.
162 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
163 DEDICATION OF A PROPYLON TO HADRIAAN AND M[ETER LARMENE (?)] Toma. Left part of an architrave block of marble. It was placed in a wall of a house on the hill. It is now in the Manisa Museum. 2815347, L 2. Date: 215 Sulla = 130/1 A.D.
[A]Ètokrãtori Traian“ ÑAdrian“ Ka¤sari ka‹ M[htr‹ (ye«n) Larmhnnª ? ] [é]n°sthsan tÚ prÒpulon §k t«n fid¤vn, §pime[l- ÖEtouw] vacat sieÄ, mhnÚw Per[it¤ou number ?]
2 §pim°[leian oor §pime[lhy°nt- or §pime[lhsam°n- From their own resources [ ] constructed the propylon for the Emperor Traianus Hadri- anus Caesar and M[e[eter Larmene ?]. The work was supervised by [ ]. In the month Peritios of the year 215. Hadrianus had visited, in 124 A.D., the neighbouring city of Sardeis; the assumption of an- other visit at a later date (128/129?) is unfounded, see P. WEISS, Chiron 25 (1995), 213-224.
164 FRAGMENT OF A DEDICATION Toma (Börtlüce). Three joining pieces of the right part of a marble plaque. All the pieces are now in the Ma- nisa Museum. 26264.5, L 2.2. Date: Roman imperial period
[ date ? t]Øn eÈxØn ÑErm∞w [ patronym ? Íp]¢r t∞w Tiber¤ou [Klaud¤ou ÉAl]ejãndrou Kar- 4 [ ka‹ Ti]ber¤aw Klaud¤aw [t∞w gunaikÚw sv]thr¤aw: Íp¢r T[ ] [ -]n svthr¤aw.
The Sanctuary of Thea Larmene on the Toma Mountain (SW of Saittai) 163
3-4 Something (e.g. Kar/[p¤mou]) which is probably the father’s name or a second name of Tiberius Claudius Alexandros. 5-6 Perhaps Íp°r t[e / t∞w t°knv]n or Íp¢r t[∞w / t°knvn aÈt«]n svthr¤aw (probably a later adddition). Hermes ... made this vow on behalf of the salvation of Tiberius Claudius Alexandros (son of) Kar-, and his wife Tibberia Claudia. (Also) on behalf of the salvation of ...
165 DEDICATION TO METER LARMENE Toma (Börtlüce). Left lower piece of a marble stele. The stone is now in the Manisa Museum. 47.52018,5, L 5.5. Date: second or third century A.D.
[ÖE]touw s[...Ä]: Appouw [ ]- mãxou M[htr‹] 4 Larmhn[ª fle]- reÁw tØ[n vac.] eÈ[xÆn].
2 The name Appouw (ZGUSTA, KP 73 § 66-9) has already been attessted around Saittai (see LGPN V.A, s.v. 'AppoËw, also referring to this inscription). 3-5 Or perhaps M[htrÚw] / Larmhn[∞w fle]/reÊw ? Either: In thee year two hundred (and ... ?), Appous, son of -machos, a priest, made a vow to Meter Larmene. Or: Appous, son of -machos, priest of Meter Larmene, made a vow.
166 EPIGRAM FOR (METER OR THEA) LARMENE Toma (from the excavation). Two joining piecees belonging to the left part of a marble stele with original red paint in the second and third indented lines.135 Both fragments are now in the Manisa Museum. 18103, L 1.5 to 2. Date: Roman imperial period
PAN[ EISO[ Larme[n- 4 H fãow [ élla T[
3 Larmen- An interesting spelling variant of the goddess’s name.
135 For the alternation of the colours of inscription lines see ROBERT (L.), OMS I, 592; J. and L. ROBERT, Bull. ép. 1974, 692 and W. LAMBRINUDAKIS – M. WÖRRLE, Chiron 13, 1983, 284.
164 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
167 DEDICATION TO [THEA] LARMENE Toma (from the excavation). Piece of a marble stele which is now in the Manisa Museum. 21326, L 2. Date: Roman imperial period
[v ÉI]smhnçw M[e]- n°fronow [yeeò ?] v Lar[mhnª ]
1 [ ÉI]smhnçw: an (unparalleled ?) hypocoristic name ? The entry “the kiyarƒddÚw ÉIsmÆnaw”, SEG 49, 1062 (cf. the Index), is misleading: it refers to the female cithara player and singer Ismena (gen.: ÉIsmÆnaw kiyarƒdoË: SEG 39, 833, Rhodos, 3rd century A.D.). 1-2 This is the first attestation of the name Men°frvn in Lydia (cf. LGPN V.A, s.v.) where the present inscription is quotted. ... [I?]smenas, son of Menephron, ... for Thea (?) Larmene.
168 DEDICATION TO THEA EPEKOOS (rediscovery and revision) Toma (Börtlüce). Marble altar (?) damaged on all edges. The stone was in a wall of a house on the Toma Mountain when it was rediscovered. A photograph is here given for the first time. It is now in the Manisa Museum. Date: Roman imperial period
The inscription was published by A.M. FONTRIER in Mouseion 5, 1886, p. 75, no. fjgÄ and included in TAM V, 1, 182 with J. KEIL’s supplements. We read the text with some differences:
[ ]ONPIEROSK[ ] [ ]U eflerÚw y[eò] [ ] §phkÒƒ eÈ- 4 xÆn.
1 [ ]nw flerÚw ka[¤ TAM. Was [ ]ON eflerÒw intended ? 2 [ t]ux[ow] flerÚw E[ TAM 3 [Mhtr‹?] <§>pikÒ<ƒ> TAM ... a sacred functionary (?) (put up the altar) as a vow for the [goddess] who listens to prayer.
The Sanctuary of Thea Larmene on the Toma Mountain (SW of Saittai) 165
169 FRAGMENT OF A CONFESSION ? (rediscovery and revision) Toma (Börtlüce). Two fragments of a marble sttele, both of which were used in the wall of a house. The inscription has been known since 1886; see PETZL, Beeichtinschriften, no. 13 with earlier bibliography (add now also CHANIOTIS, “Tempeljustiz”, 370, 94 and “Divine Justice”, 40, note 138). New readings are printed in bold:
[ ] Yeod≈rou Dhmh[tr¤]- ou, Karp¤mhw mhtrÒ[w, ÉAm]- m¤aw gunaikÒw, ÉIoul¤[aw] 4 édelf∞w: §peidØ éry[°n]- tvn mou ıplar¤v[n Í]- pÚ ÉAndrone¤kou e[firh]- nãrxou ka‹ §n paray°[si ge]- 8 nam°nvn prÚw Sera[-]- [ -]OU a‡rontÒw mo[u?] [ ]
1-3 Some letters at the end of these lines are now missing. 8-9 Probably Sera[pian]oË or Sera[piak]oË (Sera[p¤]ou is too short).
... of Theodoros (and ?) Demetrios, of Karpime the mother, of Ammia the wife, of Iulia the sister. Because my weapons were taken by the eirenarch Andronikos and were kept in deposit to Sera-, and then [I] took them ...
170 FRAGMENT Toma (from the surface). Left upper part of a marble stele with triangular pediment. The stone is now in the Manisa Museum. 27.5383.5, L 2. Date: 321 Sulla = 236/7 A.D.
ÖEt(ouw) tkaÄ, mh(nÚw) P[2-3]: Megãlh [ 3-5 ] [.]HPARA[ 5-6 ] [ ]
1 Probably pr(≈tou) or pr≈(tou). The first month, Dios, corre- sponds in Asia to September 23 - October 23.
It is difficult to be sure about the nature of the inscrip- tion: it could be a dedication to Thea Larmene or perhaps to another goddess starting with the acclamation Megãlh MÆthr, “Great (is the) Mother!”.
166 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
171 FRAGMENT Toma (from the excavation). Two joining pieces belonging to the upper part of a marble altar or base. Both pieces are now in the Ma- nisa Museum. 415.57, L 1.5. Date: early imperial period
v DionÊsio[w ] ofikonÒmow [ ] [ ? ]
172 FRAGMENT Toma (from the excavation). Piece of a small marble altar or pillar with mouldings above. The stone is now in the Manisa Museum. H. 17.5; Diam. 15 (above) and 12 (below), L 1.5 to 2. Date: early imperial period (?, letterss)
ÖAttalow ÑErmog°- nou LAM [ ]
ÖAttalow ÑErmog°nou: see supra no. 39.2 (3-2 B.C. ?): ÑErmog°nhw ÉAttãlou - members of the same family ?
173 FRAGMENT Toma (from the excavation). Left upper piece of a pedimental stele of marble. The fragment is now in the Manisa Museum. 12.511 3.5, L 1.5. Date: unclear
[.]]ENA[ ] [ ]
Perhaps [M]ena[ndr- ] ?
The Sanctuary of Thea Larmene on the Toma Mountain (SW of Saittai) 167
174 FRAGMENT Toma (from the excavation). Upper piece of a marble stele (?) with triangular pediment (?). The frag- ment is now in the Manisa Museum. 82217, L 2. Date: unclear
]NHYE[
Larmh]nª ye[ò ?
175 FRAGMENT Toma (from the excavation). Upper piece of a marble stele with triangular pediment. The fragment is now in the Manisa Museum. 28 21.56, L 2. Date: unclear
]MASU[ ]IKAYU[ ]YEIAN[
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APPENDIX III
ANEPIGRAPHIC FINDS FROM THE TOMA MOUNTAIN
1. Cult statue of a Mother Goddess, probably Thea Larmene, sitting on a throne. The head and the feet are broken off. It is highly probable that this torso is identical with the one which was seen by K. BURESCH in 1894. It must have been flanked by two lions placed one on each side (see below no. 4, an anepigraphic fragment of a lion from Toma, cf. also above no. 107, dedication of lions to a Mother Goddess). It is now in the Manisa Museum (height 113; width 71; th. 33 max. Inv. 8075).
2. Lower part of a marble statue of a sit- 3. Two joining pieces of a marble statue of ting Goddess flanked by lions whose a sitting Goddess flanked by lions. She heads are broken off. holds an unidentified object (a phiale ?) in her left hand.
170 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
4. Piece of a marble statue of a lion sitting on a thin 5. A rock with rectangular holes which plinth. Only the rump with the hind legs and remains served for the erection of stelai. of the front paws are preserved.
6. Block with a hole for the erection of a 7. Piece of a stele with stele. the image of a crescent.
88. Triangular pediment of a stele 9. Piece of a stele with a with a star motif. wreath motif.
The Sanctuary of Thea Larmene on the Toma Mountain (SW of Saittai) 171
10. Two fragments belonging to the same stele with an arched recess in which there was the figure of a person.
11. Three fragments of marble stelai
12. Lower piece of a small rectan- 13. Lower piece of a small round altar gular base or altar
14. Piece of a plate with a scratched inscription (imperial peeriod).
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CHAPTER XXIV N I S Y R A
176 FRAGMENT RECORDING A PROPHET Saraçlar (Nisyra136). Middle part of a rectangular marble basis or altar with inscriptions on its front and right sides. On the front side is the figure of man (probably the prophet mentioned in the inscriptionn) who is standing on a platform liifting his right hand in which he perhaps held an un-identified object (relief damaged). The inscriptions both on the front and right sides are largely worn away. The stone was said to have been unearthed in a field N of the village; its present location is unknown. 1044545, letters omitted. Date: Roman imperial period
A (Front side):
0 [ ? ]- relief [g]°nhn (?) profÆthn katå tØ[n] k°leusin toË èg¤ou ἀγ̣γ̣[έ]- [lo]u GESSOIA[.]OUTVN[ ] 4 [ ]LLE.AKAI ] [ ]ONPRO[ ] [ ]A[ ] vac.
B (Right side):
[ ] [ ]VN [ fle]r°v[w?] vac. ... (the) prophet -genes (?) following the order of the holy angel...
A1 It is possible that the inscription started above the relief, perhaps with a date and/or the name of the person or institution paying honours. In that case Dio-, ÑErmo-, Mhno-, etc. /g]°nhn (with HN in ligature) might be a probable restoration. In a stele from that village dedicated to YeÚw BasileÊw a prof∞tiw named [- -]le¤h is on record.137
136 On the Nisur°vn katoik¤a located near Saraçlar see TAM V, 1, p. 132 and nos. 425-438; MALAY, Mani- sa Museum, 77 and Researches, 135-144. 137 MALAY, Reesearches, 139 (= SEG 49, 1624). For two other individual prophets in the Katakekaumene see TAM V, 1, 185 (Encekler) and 535 (a prof∞tiw, Maionia).
174 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
A2-3 τοῦ ἁγίου ἀγ̣γ̣[έ/λο]υ: cf. the ἅγιοι ἄγγελοι of the μέγας Θεὸς Ὕψιστος καὶ Ἐπουράνιος in SEG 31, nd rd 1080 (near Galatian Ancyra, 2 /3 cent. A.D.; Jewish or rather pagan ?, see G.H.R. HORSLEY and J.M. LUXFORD, "Pagan angels in Roman Asia Minor: revisiting the epigraphic evidence" [Anatolian Studies 66 (2016), 141-183] 155f., no. 5).
177 FRAGMENT OF A CONFESSION Saraçlar (Nisyra). Lower piece of a marble stele with tenon. The stone is now in the Manisa Museum. 4035.56.5, L 2 to 2.5. Date: 298 Sulla = 213/4 A.D.
D[ ] NAM[ ] LASV[ ] 4 MAI ı §pi[- tåw dunãmeiw ¶]- diije ka‹ §pe[zÆthse sth(l)]- lograf∞se MAISV[ eÈ]- log« ka‹ eÈxarist«. vac. 8 ÖEtouw sqhÄ, m(hnÚw) ÉAr
2 [·]/na - - m[Ø ko]lãsv[sin], “lest they punish” ? 4 MAI = me ? Perhaps object of [ko]/lãsv[sin]; see on MAI, line 6. ‒ ı (article) or ˘ (relative pronoun) §pi[- ]. 4-5 [tåw dunãmeiw ¶]/dije (or [én°]/dije): cf. PETZL, Beichtinschriften, no. 34.8f.: ı yeÚw én°dijen tåw efid¤aw dun/ãmiw; no. 68.17-19: ≤ / yeÚw oÔn ¶deijen tåw fid¤aw du/nãmiw; no. 33.9-12: (the sinner) ... §sthllogrãfh/sen ka‹ én°deije / megãlaw dunãmiw / aÈt«n (sc. t«n ye«n). 5-6 §pe[zÆthse sth(l)]/lograf∞s(ai): cf. HERRMANN (†) ‒ MALAY, New Docs, no. 66 (SEEG 57, 1182); M. RICL, EA 44 [2011], 148), lines 11-13: ı yeÚw §pezÆthse sthl/lograf∞sai tåw dunãmeiw toË yeoË / Tat¤an guna›ka toË ÉApollvn¤ou; SEG 54, 1225 (B. PUECH, An. Ép. 2004, 1393), lines 7-9: §/pezÆthse ı yeÚw stÆl/lhn; somewhat different is the situation in PETZL, Beichtinschriften, no. 78.4-5: §pezÆthse (sc. ≤ yeÒw) énastay∞/nai ÍpÚ aÈtoË (sc. Metrodoros) êllo (sc. sthllãrion). ‒ Perhaps §pe[zÆthse sth(l)]/lograf∞s° m(e): The deity “demanded that I put up a written report on a stele”. See on MAI, line 4. 6 Perhaps sv[ye‹w / -ye›sa eÈ]/log« ka‹ eÈxarist«. 7 On the term eÈxariste›n see on no. 53.3, cf. also nos. 55.6; 69.4; 78.7; 113.3; 159.8 and 209.3 (cf. also eÈxa- ristÆrion in nos. 6.4; 38.3 and 209.5). 8 ARGEMEISIOU lapis ... lest they punish me (?) ... (the deity) showed [the manifestations of her/his power] and requested me (?) to put up a stele with a written report ... [After my salvation (?)] I praise (the god) and give thanks. In the year 298, on the thirteenth day of the month Artemisios. It seems to be obvious that the fragment belongs to a confession inscription. The recipient of the dedication was perhaps Apollon, the principal deity of the Nisur°vn katoik¤a.
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CHAPTER XXV THE SANCTUARY OF METER TAZENE AND MEIS PETRAEITES AT KAVAKLI AND ITS SURROUNDINGS
The inscriptions discussed in this chapter were found in the village of Şeremet (nos. 185-6) and its subdivisions (mahalle) Karakoca (nos. 188-9), Kavaklı (nos. 178-184) and Buruşuk Ahmetli, formerly Gâvurköy (no. 187). Thhe ancient remains at Kavaklı, located within the triangle formed by Kollyda, Silandos and Saittai, are already known from BURESCH138 and KEIL ‒ V. PREMERSTEIN.139 Later, P. HERRMANN, regarding two dedications to MÆthr Tazh[[nÆ]140 and TaszhnÆ,141 both from Kavaklı, was inclined to locate there the Tazhn«n katoik¤a (Tãza or Tãsza ?)142 which was already known from a confession inscription, a pierre errante whose origin may also be the area of Kavaklı.143
HERMOS
THE RUINS
Kavaklı, the site of the village Taza (?) and of the sanctuary of Meteer Tazene and Meis Petraeites (?)
In fact, in addition to the dedicationns discovered in 2008-9 and 2011, remains of foundations in the field belonging to NURULLAH KARGIN, the torso of a cult statue of Meis Petraeites (? see its photo on the next page), pieces of architectural elements of marble, pieces of marble stelai and altars
138 Aus Lydien, 111ff. (no. 53) and 198. 139 Zweite Reise, p. 93. 140 TAM V, 1, 499. 141 TAM V, 1, 501. 142 TAM V, 1, p. 159. 143 TAM V, 1, 231 (= PETZL, Beichtinschriften, no. 35 and PAZ DE HOZ, Die lydischen Kulte, 39.53), cf. G. PETZL, Chiron 32, 2002, 174/6 and TAM V, 3, p. XI, note 5 and P. THONEMANN, The Maeander Valley. A Historical Geography from Antiquity to Byzantium (2011), p. 181.
176 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia and abundant sherds leave no doubt about the existence of a cult center and perhaps the village of Tazenoi at Kavaklı on the southern bank of Hermos. The Yeo‹ Tazhno¤ of the confession inscription no. 178 must have included at least Meter or Thea Tazene (or Tasene / Taszene)144 and Meis Petraeites,145 who both fre- quently appear as the recipients of dedications froom Kavaklı and its surroundings extending to Kollyda (Gölde, now İnce- su), Iaza (Ayazören) and Tabala (Güvercinlik). Though some locals speak of Kavaklı as the source of all the inscriptions found in this area, this information does not seem to be reliable. Indeed, our no. 186 from Şeremet, recorrds the Pereud°[vn k≈]mh appeasing the gods who were probably the Theoi Pereudenoi known from a series of dedi- cations from a spot called Çalıbaşı within the triangle be- tween Encekler, Kalburcu and Kurşunlu.146 This may be in- terpreted as an indication that the Pereud°vn k≈mh would have to be located somewhere in the north of Şeremet which itself does not seeem to be the site of an ancient settlement. The other two provenances of inscriptions in this area are Buruşuk Ahmetli (formerly Gâvurköy),147 the origin of the fragmentary confession infra no. 187, and Karakoca, where the metrical confession to Meter Andirenne (infra no. 188) together with three funerary inscriptions have recently been unearthed..148 We need further investigations on these to Torso of a statue (?) of Meis Petraeites know whether they are the sites of ancient settlements. (?) with the remnants of a crescent on the shoulders (height 59.5). It was found in the ruins of a house at Kavaklı (now (in the Manisa Museum).
144 For dedications to the Mother Goddess Tazene (or Tasene or Taszene) see TAM V, 1, 353 (“fortasse in vico Kavaklı inventa”), 461 (Ayazviran, uncertain testimony), 499 (Kavaklı), 5501 (“e vico Kavaklı in domun privatam vici Gölde transportata”); HERRMANN (†) ‒ MALAY, New Docs, 117-8, no. 87 (in a private collection) to which add also the following neglectum: Yeò Tazhnnª Ko/riny¤a Íp¢r E[- (from a copy made by CH. NAOUR in 1979 and sent to P. HERRMANN without any photos, measurements and information about the find-spot)), cf. also PETZL, Beicht- inschriften, nos. 39-41; PAZ DE HOZ, Die lydischen Kulte, pp. 19, 30, 52 and Cat. nos. 39.8; 39.58; 40.102-104 (there the epithets Tazene or Tasene or Taszene have erroneously been identified with Tarsene). 145 For dedicaations to Meis Petraeites see TAM V, 1, 231, with Meis Labanas = PETZL, Beichtinschriften, no. 35 (“Castolupedion”); 351, with a mother goddess (?) and Meis Tiamou (Gölde); 499, with Meter Tazene = PETZL, Beichtinschriften, no. 39 (Kavaklı); 500 (Kavaklı); SEG 34, 1219, with Meis Labanas (İzmir [Ödemiş] Museum); SEG 35, 1158 = PETZL, Beichtinschriften, no. 37, with Meis Labanas (İzmir Museum); the mention of MhnÚw Petrae¤tou ÉAjethnoË in SEG 41, 1039 = PETZL, Beichtinschriften, no. 38 (Uşak Museum) may point to another sanctuary of Meis Petraeites at Axiotta/Axet(t)a (for this village see the introduction to our chapter XXII, ad finem); PAZ DE HOZ, Die lydischen Kulte, p. 17 and Cat. nos. 39.42; 53-5; 60-61. 146 HERRMANN ‒ VARİNLİOĞLU, EA 3 (1984), 1-8. nos. 1-11 (= SEG 34, 1210-1220). 147 H. MALAY and C. TANRIVER have been told about the existence of an ancient building called kale (for- tress) at Gâvurköy (now Buruşuk Ahmetli). 148 For one of these funerary inscriptions, recording ≤ sunb¤vsiw t«n Kaloka¤rvn see our no. 189.
The Sanctuary of Meter Tazene and Meis Petraeites at Kavakklı and its Surroundings 177
178 CONFESSION TO THEOI TAZENOI Kavaklı (Taza ?), a subdivision of Şeremet. Lower part of a stele of marble. 36.529.55, L 1.5. It is now in the Manisa Museum. Date: 327 Sulla = 242/3 A.D.
[ -]ENII[.]DIS [ 3-4 ]A efiw yeoÁw Ta- [zhn]oÊw: ka‹ §pizh- 4 [th]sãntvn aÈt«n, kolasye¤shw t∞w yugtrÚw aÈt∞w ÉI- [o]ul¤aw fiw tå splãn- 8 [x]na <é>nadejam°nhw aÈt∞w tØn mht°ra ép°dvken ≤ ÉOnhs¤- mh yeo›w Tazhno›w ka‹ 12 §sthllogrãfhsen kay’ ˘ §pezÆthsan ofl yeo¤. ÖEtouw tkzÄ.
1-2 dis/[x¤li]a ? 6 YUGTROS lapis 7 LIASISTA lapis: the first Sigma was later squeezed in as a correction. 8 [.]NANADEJ lapis 10-11 ONHS . /MH lapis 11 YEOISTAZHNOIS corrected by the mason from YEOOITAZHNOIS ... towards the Tazenian gods, and as, after their claim, her daughter Iulia was punished in her inwards because she had gone bail for her mother,, Onesime rendered (the debt) to the Tazenian gods and wrote down (the events) on a stele according to what the gods had demanded. In the year 327. It seems that Iulia went bail for her mother (<é>nadeejam°nhw149 aÈt∞w tØn mht°ra) Onesime. Iulia therefore was punished by the gods in her womb when the mother did not fulfill the divine demand. After her daughter had been afflicted Onesime eventually obeyed and put up the stele.150
149 See LSJ, s.v. énad°xomai II 5 (go bail for, tinã), cf. notably TAM V, 1, 329: Mhtr‹ ÉAnae›ti AÈr. Mou/sa›oww énadejãmenow tØn / édelfØn ÉAffian stÆl/lhn épaithye‹w ép°dv/ka. ÖEtouw tkyÄ, mh(nÚw) Pereit¤ou bÄ. 150 In the inscription HERRMANN ‒ VARİNLİOĞLU, EA 3, 1984, 13-15, no. 9 (= SEG 34, 1218; PETZL, Beichtinschriften, no. 20), which datees from 209/10 A.D., probably from Kavaklı, a certain Iulia and her foster-child Onesime are mentioned. As both names are not infrequent the assumption of a family connection is not certain.
178 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
179 DEDICATION TO METER THEÔN TAZENE Kavaklı (Taza ?), a subdivision of Şeremet. Upper piece of a marble stele with triangular pediment and acroteria. The top acroterion is missing. In both preserved corners of the pediment are the depictions of ivy- leaves. Below the pediment are preserved the heads of two persons. It is now in the Manisa Museum. 1631.57, L 1.5. Date: Roman imperial period
Mhtr‹ ye«n Tazhnª [ ] “To the Mother of the gods, of Taza, ...”.
180 DEDICATION TO METER TASZENE Kavaklı (Taza ?), a subdivision of Şeremet. Lower part of a marble stele. In a rectangular recess above the inscription is represented a human right foot. 19295.5, L 5. Date: 170 Sulla = 85/6 A.D.
ÖEtouw roÄ, mh(nÚw) De¤- ou lÄ: ÉApoll≈ni- ow Pamf¤lou Kollu- 4 deÁw vac. Mhtr‹ Tas- zhnª vac. eÈxÆ[n].
1-2 There are short horizontal strokes be- tween the single words and ciphers. Inn the year 170, on the thirtieth day of the month Deios,Apollonios, son of Pamphilos, from Kollyda, made a vow to Meter Taszene. For Kollyda located at İncesu (formerly Gölde) near Kula see TAM V, 1, pp. 110-1. On the location of the village Taza (?) at Kavaklı and the various spellings of the divine epithet see the introduction to this chapter. The form TaszhnÆ also occurs in a confession from Kollyda, the homeland of our dediicant (TAM V, 1, 501 = PETZL, Beichtinschriften, 41).
The Sanctuary of Meter Tazene and Meis Petraeites at Kavakklı and its Surroundings 179
181 DEDICATION TO MEIS PETRAEITES Kavaklı (Taza ?), a subdivision of Şeremet. Lower part of a stele of marble. In a rectangular recess above the inscription is preserved the lower part of the depiction of a pair of human legs facing left. 31385.5, L 1.5. It is now in the Manisa Museum. Date: 238 Sulla = 153/4 A.D.
ÖEtouw slhÄ, mh(nÚw) ÉArtemis¤ou bÄ: Pap¤aw Mhnod≈rou Mh- n‹ Paitrae¤t˙ eÈxÆn.
3 Paitrae¤t˙ foor Petrae¤t˙. Inn the year 238, on the second day of the month Artemisios, Papias, son of Menodoros, made a vow to Meis Petraeites.
182 DEDICATION TO MEIS [PETRAEITES ?] Kavaklı (Taza ?), a subdivision of Şeremet. Left upper piece of a marble stele. It is now in the Manisa Museum. 17195, L 2. Date: Roman imperial period
ÜEtouw [number , mhnÚw Per(e)i]- t¤ou: Mhn[‹ Petrae¤t˙?] ÑErmokrãth[w ] 4 [Íp¢]r ÑErm[- ]
3 én°yhken vel sim. Inn the month Per(e)itios of the year ..., Hermokrates [set this up] for Meis [Petraeites?] on behalf of Herm- ...
183 FRAGMENT Kavaklı (Taza ?), a subdivision of Şeremet. Right lower part of a marble altar (or base ?) with mouldings below. It is now in the Manisa Museum. 91829, L ca. 2.5. Date: unclear
]NHS vac.
180 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
184 FRAGMENT Kavaklı (Taza ?), a subdivision of Şeremet. Left part of a marble stele. It is now in the Manisa Museum. 13175.5, L 2. Date: unclear
[ ]IO[ [ ]IAN[ MN[
185 DEDICATION TO MEIS PETRAEITES Şeremet. Lower part of a stele of mar- ble. In a rectangular recess above the inscription is the figure of a praying woman. 41385, L 1.5 to 2. It is now in the Manisa Museum. Date: 282 Sulla = 197/8 A.D.
ÖEtouw spbÄ, mh(nÚw) Pereit¤ou iÄ: Turann‹w GlÊkvnow eÈja- m°nh Mhn‹ Petrae¤t˙ 4 pasxÒntvn aÈt«n dusk≈- lƒ afisyene¤& ka‹ §gery°n- tvn aÈt«n t«n ényr≈pvn ép°dvka tØn eÈxÆn.
4 aÈt«n sc. t«n ényr≈pvn of line 6 4-5 dusk≈lƒ for duskÒlƒ 5 afisy°nei& for ésyene¤& 4-6 Understand ... pasxÒntvn t«n ényr≈pvn dusk(Ò)lƒ ésyene¤& ka‹ §gery°ntvn aÈt«n ép°°dvka tØn eÈxÆn. 5-6 On the verb §ge¤rv see G.H.R. HORSLEY, New Documents Illustrating Early Christianity IV (1987), 21, no. 5 referring to the epigram for a doctor in ŞAHİN (Ç.), IvStratonikeia, 1202: ... polloÁw ÉEpafrÒdete [sÁ] m¢n nos°ontaw ¶geiraw (cf. MERKELBACH ‒ STAUBER, Steinepigramme I, p. 220, no. 02/06/13). Inn the year 282, on the tenth day of the month Pereitios, I, Tyrannis, daughter of Glykon, made a vow to Meis Petraeites while they (i.e. the people) were suffering from a harassiing disease, and after the people had been raised (i.e. brought to recovery), I rendered the ex-voto. The “harassing disease” which affected “the people” was probably a contagious one and it may perhaps be connected with the collective divine punishment of ‘the village of the Pereudeis and all the people from outside the town’ mentioned in the following inscription, which dates from about one year later than the present text. The latter appears as an interesting testimony for an individual prayer concerning the liberation from a collective disease.
The Sanctuary of Meter Tazene and Meis Petraeites at Kavakklı and its Surroundings 181
186 RECORD OF A RANSOM FOR APPEASING THE GODS Şeremet. Right middle portion of a marble stele which is used in a wall. Above the inscrip- tion is preserved the right part of a circle (a wreath ?, hardly a crescent). 7946?, L 4 to 4.5. Date: 283 Sulla = 198/9 A.D.
[ÖEtouw] spgÄ, mh(nÚw) ÉArte- [mis¤ou numbeer ?], ≤ Pereud°- [vn k≈]mh ka‹ pãntew 4 [ofl pro]ãsteoi sundra- [mÒn]tew efiw tØn da- [pãnh]n efllããsonto [toÁw] yeoÊw: leaf 8 [eÈtux]«w.
4 Probably pro]ãsteoi for pro]ãsteioi (iota dropped between two vowels is common). 6 efllãsonto: the common phenomenon of aor. I with the ending of aor. II (cf. the specific form in PETZL, Beichtinschriften, 68.19 and 80.9). For the term fllãskomai see our no. 81.4, cf. also nos. 83.1; 116.7; and 187.6. Inn the year 283, on the -th day of the month Artemisios, the village of Pereudeis and all the people from outside the town, after having agreed upon spending (the money), ap- peased the gods. With good fortune! An adjective belonging to the toponym Pereudow ? or -on ? (see PETZL, Beichtinschriften, nos. 16 and 17; EA 3 [1984], 11, no. 7 [SEG 34, 1216])151 was already known in the form of PereudhnÒw (yeo‹ Pereudhno¤, PETZL, Beichtinschriften, no. 20).152 The present inscription provides the first attesta- tion of the ethnic PereudeÊw.153 It seems that the Pereud°[vn k≈]mh and the dwellers outside the town (of Saittai ?, [ofl pro]ãste(i)oi154) had agreed upon155 spending a certain amount of money
151 The Pereudhno¤, or Pereude›w as we now derive from our inscription, are already known from a group of dedicatory inscriptions from NE Lydia. Nine of these dedications are kept in the Uşak Museum without any precise information about their origins, while the remaining two, kept in the museums of Manisa and İzmir, are said to be brought from Çalıbaşı near Encekler which is supposed to be the site of a local sanctuary (HERRMANN ‒ VARİNLİOĞLU, EA 3, 19844, p. 2). For inscriptions from Çalıbaşı see NAOUR, Travaux II, 1984, 50-1, no. 13, cf. p. 34 (“Çalırbaşı près d’Encekler” and EA 5, 1985, 53, no. 12 (“... à Çalırbaşı … dans la partie Sud du territoire de Saittai”). Çalıbaşı, a place located within the triangle between Encekler, Kalburcu and Kurşunlu, is not the name of a village and is not shown on the maps. 152 See also EA 3, 1984, 4, no. 2 (SEG 34, 1211); 10, no. 5 (SEG 34, 1214); 11, no. 6 (SEG 34, 1215) and PAZ DE HOZ, Die lydischen Kulte, p. 22. 153 Cf. the coexistence of FiladelfeÊw and FiladelfhnÒw (TAM V, 3, 181 on lines 1-2); TarseÊw and TarshnÒw (Steph. Byz., s.v. TarsÒw) etc. 154 Cf. SCHULER, Ländliche Siedlungen, 105-6. 155 For that meaning see LSJ, s.v. suntr°xv I 3.
182 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
(tØn da[pãnhn])156 in order to soothe the wrath of the gods.157 One wonders whether there was a connection between tthe angry gods and the “harassing disease” mentioned in the preceding dedica- tion to Meis Petraeites which dates from one year earlier than the present one..
187 FRAGMENT OF A CONFESSION Buruşuk Ahmetli (formerly Gâvurköy), a subdivision of Şeremet. Right, middle piece of a marble stele. It was copied at Asar (Esenyazı), at the house of R. NERGİS who had brought it from “Gâvurköy”. 3624.58.5, L 1.7 to 2. It is now in the Manisa Museum. Date: Roman imperial period
[ ]KALO[ca. 2] [ -]ein[o]u prag[ma]- [t- p]isteÊvn vac. 4 [ ]AS ERVTIKAI [ --]ãmenow gãmou [ §]pitux∆n fll[a]- [s- ]H toÁw yeoÁw 8 [ ] pãtrvna t∞w [ ÉAskl]hpiãdhn EPI [ ] to›w yeo›w [ ] lusãntvn 12 [ ] fler«n tØn O [ ] Strato- [nik- ]
2-3 pragmatikoË or pragmateutoË? 3 oÈ or mØ p]isteÊvn, see supra no. 132.2 and PETZL, Beeichtinschriften, no. 12.2. 3-6 As in lines 3, 5, 6 we have a masc. sing. subject, there is little probability of a fem. nom. plur. §rvtika¤ in line 4. We rather assume that the man, to whom refer the participles [p]isteÊvn, [ -]ãmenow, and [§]pitux≈n, was induced to an action “because of love and ...” (¶rvti ka‹ [ ]). The case of PETZL, Beichtinschriften, no. 101 may be comparable: “... [Strat?]onikos, made a vow for the case that he should get the wife that I aspire for (i.e. that he aspires for; compare here line 5: gãmou); when he got her (compare here line 6: [§]pitux≈n) and did not render his vow he was punished. He erected (the stele) and praises (the deity) from now on together with all his relatives”. Compare also HERRMANN (†) ‒ MALAY, New Docs, no. 52.3f. (= SEEG 57, 1159): “matrimonial alliance”. 6-7 fllã[sato (?) ]H toÁw yeoÊw: “he appeased ... the gods”. For the term fllãskomai see our no. 81.4, cf. also nos. 83.1; 116.7; and 186.6. 9 HN in ligature 11 For the verb lÊv in this context see PETZL, Beichtinschriften, Index, s.v. and MALAY, Researches, no. 111.10 (= SEG 49, 1720).
156 For dapanãv, dapãnh in that context see PETZL, Beichtinschriften, nos. 33.7; 58.6, 11; HERRMANN (†) ‒ MALAY, New Docs, no. 70 (SEG 57, 1222).10; SEEG 47, 1654; see also PETZL, Beichtinschriften, no. 38.9-11: … ka‹ §yÆkomen (dhnãria) •katÚn kay∆w §pezÆthsan ofl pãtrioi yeo¤. 157 For a community which paid a lytron see HERRMANN (†) ‒ MALAY, New Docs, 100-101, no. 72.
The Sanctuary of Meter Tazene and Meis Petraeites at Kavakklı and its Surroundings 183
12 HN in ligature ... [not (?)] trusting ... through love ... wedding ... after he had obtained (it) he propitiated (?) ... the gods ... patronus of the ... [Askl]epiades ... to the gods ... after having released ... sacred the ... Strato[nik-] ...
188 CONFESSION TO METER ANDIRENE (metrical) Karakoca, a subdivision of Şeremet. Two joining pieces of a marble stele with triangular pediment and tenon. The top acroterion is missing. Within the pediment are depicted a star in the middle and ivy-leaves in the lower corners. In a rectangular recess between the fourth and fifth lines are the figures of a pair of human legs facing right. The stone was unearthed together with three funerary steles, all from the third century A.D. 96.5457.5, L 2. Date: 156 Sulla = 71/2 A.D.
ÖEtouw rn≠Ä, mh(nÚw) Dais¤ou bÄ. ÖAnyemã, soi, m∞ter, tÒde LeÊkiow, ÉAndirh- 4 nÆ, relieef [. . .]ANOS t¤yemai sthllo[. .] [. . .]UTIHN, ∂n tÚ pr‹n oÈk ép[°]- [dv]ka, podÚw bãsin, éll’ fid°: 8 [dis]soÁw sª dunãmi glÊcaw [e]Èyes¤hn t¤yemai: d°jo, mãkaira yeã, tÚn §mÚn mÒgon, ⁄ basanisye‹w efiw [Í]g¤hn (?) 12 z≈v, so‹ xãriw éyanãth. man- yãnet’, êndrew, ˜soi makãrvn [.]]PODAIDAPTESYE, mhd°po- tee érne›syai tØn yeÒn, éllå 16 s°bin, ÉAndirhn∞w går ye›on g°now: ên tiw épeiyª, pe¤se- tai, ˜ssa t’ §g∆ •jãkiw êlla ka- kã. vac.
1 ÖAnyemã, soi, m∞ter, / tÒde LeÊkiow, ÉAndirh/nÆ, / [. . .]ANOS t¤yemai sthllo[. . / . . .]UTIHN, / 3 ∂n tÚ pr‹n oÈk ép[°/dv]ka, podÚw bãsin, éll’ fid°: / [dis]soÁw
184 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
sª dunãm(e)i glÊcaw / [e]Èyes¤hn t¤yemai: 5 d°jo, / mãkaira yeã, tÚn §mÚn mÒgon, / ⁄ basanisye‹w efiw [Í]g¤hn (?) / z≈v, so‹ xãriw éyanãth. 7 man/yãnet’, êndrew, ˜soi makãrvn / [.]PODAIDAPTESYE, mhd°po/t(e) érne›syai tØn yeÒn, éllå / s°b(e)in, 9 ÉAndirhn∞w går ye›on / g°now: ên tiw épeiyª, pe¤se/tai, ˜ssa t’ §g∆ •jãkiw êlla ka/kã. To you, Mother Andirene, I, Lucius [Tati?]anos, put up this votive offering describing on the stele a healthy step of a foot, what I had, in the past, not returned. But behold: sculpturing two (sc. legs) for your might I bring about a good condition (i.e. I reconcile you). Accept, blessed goddess, (the fruit of) my toil,158 through which I live, after having suffered tortures, in health (?); for you my gratitude (is) everlasting. You men, who, by virtue of the blessed, are being devoured (or: “inflamed”) [- -] (?), learn never to disown (i.e. “to slight”) the goddess but to worship (her), for Andirene’s kin is divine. If anybody is disobedient, he will suffer six times what I have suffered – further evils. Verses 1 and 19: the epithet ÉAnd(e)irhnÆ is a derivation from ÖAnd(e)ira which is the name of some settlements in Asia Minor.159 One of them is the city in Mysia, and both the settlement and the cult of Meter / Thea Andeirene are mentioned by Strabo160 and Steph. Byz.161 whose information has been confirmed by a dedication to ÉAndirhnÆ from the area of Kyzikos (?).162 Steph. Byz. also records an homonymous settlement in Phrygia163 which seems to be identical with the ÉAdeirhnØ k≈mh of MAMA VII, 373.164 We also know two dedications to Meter Andeirene from Ağalar and Eldeş in the territory of Tyriaion165 and two others which are kept in the Konya Museum.166 In our case it is difficult to know whether the cult of Meter Andeirene, the recipient of our dedication, also
158 I.e. the stele; mÒgow would thus be used like kãmatow, LSJ, s.v., II: “the product of toil”. 159 See ZGUSTA, Ortsnamen § 66-4 where ÖAndeira is combined with the neuter êndhron, “raised river- bank”. 160 13.1.56: metå d¢ Sk∞cin ÖAndeira and 13.1.67: ... ÍpÚ d¢ to›w ÉAnde¤roiw flerÒn §sti MhtrÚw ye«n ÉAndeirhn∞w ëgion. 161 ÖAndeira ... tÚ §ynikÚn ÉAndeirhnÒw ka‹ ÉAndeirhnÆ. oÏtv går §kale›to ≤ mÆthr t«n ye«n §ke›. 162 ÉAndirhnª / GlÊkinna Mhnof«ntow ye“ / ègnª eÈxÆn. For this dedication with related bibliography and a photo see STAUBER, Adramytteion II, 11, no. 13. For detailed information about the Mysian Andeira and its possible location at Küçük Çaltepe E of Adramytteion see STAUBER, op. cit., I, 71-4. 163 ¶sti ka‹ ÖAndeira yhluk«w, Frug¤aw 164 AÈr. ÉAre¤vn Patr¤dou ÉAdeirhn∞w k≈mhw metå Í«n ... én°sthsan mnÆmhw xãrin (Sarıkaya, N of Ilgın / Tyriaion)., cf. also ZGUSTA, Ortsnamen § 66-4 and M. RICL, EA 35, 2003, 110. 165 See L. JONNES, The Inscriptions of the Sultan Dağı I (I.K. 62), 2002, 82, no. 381 (Mamaw Menelãou Kinduriae¤thw ofikoËntow §n Lageinoiw Mhtr‹ ÉAndeirhnª katå k°leusin) and 92, no. 404 ([ÑUp]¢r ku[r¤ou] / [L.?] K(alpourn¤ou) PrÒklo[u] / svthr¤aw / EÎkarpow / ofikonÒmow / Mhtr‹ ÉAnde/irhnª eÈxÆn (with M. RICL’s. restora- tions in EA 35, 2003, 111 = SEG 52, 1361 and TH. CORSTEN, EA 37, 2004, 112-113). 166 See B.H. MCLEAN, Greek and Latin Inscriptions in the Konya Archaeological Museum (The British Institute of Archaeology at Ankara, Monograph 29, 2002), 6, nos. 12 (provenance unknown: Karika Mhtr‹ ÉA/[n]deirhnª eÈxÆn) and 13 (from “Konya district”: Douda k¢ Mãnhw Non/naw Mhtr‹ ÉAndeirhn/ª eÈxÆn [= SEG 6, 403]).
The Sanctuary of Meter Tazene and Meis Petraeites at Kavaklı and its Surroundings 185 existed in this part of Lydia or Lucius the dedicant was an immigrant from a place (in Mysia or Phrygia ?) where this goddess was worshipped. Verses 2-3: [Tati]anÒw (?), probably a second name of Lucius (LeÊkiow). Probably sthllo[gra/f«n], followed by the adjective Í
This is the only confession inscription in poetic form known up to now. It contains the following typical elements: I. Lucius confesses that, in the past, he had not given the goddess what was due to her (vs. 3), namely a relief showing his foot (apparently healed by Meter Andeirene) plus an inscription telling the story of the recovery. II. Punishment inevitably followed (vss. 5 and 10). III. Andeirene’s kin is divine and, of course, her power too. The delinquent dedicates to her the required stele and stresses that by depicting two feet instead of one he manages to soothe her wrath (vss. 3-6). IV. He underlines his profound gratitude towards her (vs. 6). V. Lucius closes the poem (vss. 7-10) by warning a special group of men [text hard to understand] never to slight the goddess but to worship her. He adds the curse that the disobedient will suffer what he had suffered - but six times worse.169 These five elements correspond to the outline for confession inscriptions given in
167 For the spelling ÑUg¤hn see TAM V, 1, 451. 168 For the later use of efiw + acc. instead of §n + dat. see e.g. F. BLASS ‒ A. DEBRUNNER, Gramm. neutest. 17 Griech. ( 1990, ed. F. REHKOPF) § 205 and PETZL, Beichtinschriften on no. 5.9-10. 169 Cf. Plato, Gorg. 525B: parade¤gmata, ·na êlloi ır«ntew pãsxonta belt¤ouw g¤gnvntai; PETZL, Beichtinschriften, no. 10.10-12: parang°llv d°, aÈtoË (sc. toË yeoË) tåw dunãmiw mÆ t¤w pote kateutel(¤)s(˙); no. 123.4-7: diÚ parang°llv mhy°na flerÚn êyuton afigotÒmion ¶syein, §pe‹ pay(e)›t(ai) tåw §måw kolãseiw; G. PETZL, Die Beichtinschriften im römischen Kleinasien und der Fromme und Gerechte Gott (1998), 29-31 with notes 71 and 73; STRUBBE, ARAI EPITUMBIOI, no. 386.
186 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
PETZL, Beeichtinschriften, p. IX. Lucius deserves gratitude for having furnished the present corpus with a further example - this time rendered in good versse.
189 POST MORTEM HONOURS TO A CHIEF-PHRATOR BY THHE SYMBIOSIS TVN KALOKAIRVN Karakoca, a subdivision of Şeremet. Marble stele with triangular pediment with acroteria and tenon. The top acroterion is missing. Within the pediment are depicted a rosette in the middle and ivy leaves at both lower corners. Below the pediment, in an arched recess supported by columns and decorated with acroteria, is the standing figure of a man, the archiphrator Aphianos, who holds a kind of staff (a sceptre ? a thyrsos ? a torch ?) in his right hand. The stone is said to have been unearthed together with three other stelai at the same spot in 2011. All the items are kept in the Gendarme Station at Kula.170 97417, L 2.5. Date: 302 Sulla = 217/8 A.D.
ÖEtouw tbÄ, mh(nÚw) Dais¤- ou: ≤ sunb¤vsiw ≤ t«n Kaloka¤rvn §te¤- 4 mhsan tÚn •aut«n érxifrãtora ÉAfia- nÚn bi≈santa ¶th kbÄ.
2-5 ≤ sunb¤vsiw ... §te¤mhsan tÚn •aut«n érxifrãtora: a com- mon constrructio ad sensum as though the subject was ofl sumbivta¤. Inn the year 302, in the month Daisioos: the symbiosis of ‘Good Seasons’ honoured Aphianos, their chief-phrator, who lived 22 years. The members of a symbiosis who call themselves kalÒkairoi, pay post mortem honours to their president, érxi- frãtvr.171 The title applied to the head of a symbiosis con- firms the general acceptance that the symbioseis and phratrai (or phratriai) in Roman Lydia were probably identical associations.172
170 The metrical confession supra no. 188 belongs to this group. Karakoca and Kavaklı (Taza ?) are quarters of the big village of Şeremet to the north of Kula. The find-spot, which was subsequently reinvestigated by C. TANRI- VER, does not seem to be the site of an ancient building or settlement. 171 For the term érxifrãtvr, here first appearing in Asia Minor, see LSJ, Rev. Suppl., s.v.: “president of a phratry” citing IGLSyr., 1, 232 (Barsameow érxifrãtvr / ka‹ ÑRãmeillow ı flereÁw / ka‹ ofl f¤l
The Sanctuary of Meter Tazene and Meis Petraeites at Kavaklı and its Surroundings 187
The name ≤ t«n Kaloka¤rvn attached to the symbiosis is interesting. In Hellenica IX, 52- 66, on the occasion of the publication of an epigram from the Pamphylian Attaleia, JEANNE and LOUIS ROBERT explained the meaning of the term kalÒkairow as ‘l’été, la belle saison’ (66).173 According to the ROBERTS, in the epigram a certain Klēsippos referring to the memory of a good season (mnÆmhw kaloË kaloka¤rou) dedicates an altar to the Moirai by expressing his wishes for a good new season (n°ƒ kal“ kaloka¤rƒ).174 The kalÒkairoi of our inscription, then, were probably farmers in expectation of good weather conditions,175 worshippers of the Good Season (kalÒkairow). They call themselves by the very name of the object of their veneration, KalÒ- kairoi.176 The figure on the stone, probably representing Aphianos the érxifrãtvr, in the attitude of a priest, seems to indicate the religious character of the association. On the other hand, TAM V, 3, 1520 (Fig. 30 on Pl. 11) dated to the 2nd or 3rd century A.D. from Yeşilova, NW of Philadelphia, records the donation of a pillar to a symbiosis of which the name is partly preserved:
_ ´ [t]oË XairÆmv- [n]ow §pangei- 4 [l]ãmenow tÚn [k]¤ona tª sum- [bi]≈si KALOKA[?] [. . .]IC §k t«n fid[¤]- 8 [vn d]«ron.
For the name of the association KALOKA[?]/[. . .]IC (in dative) J. et L. ROBERT, Hellenica IX, 35-38,177 hesitatingly mentioned the possibility of kalokard¤oiw (or kalokãrdoiw) to mean “les gens qui ont le coeur gai” in Byzantine and modern Greek. In the light of our inscription from Karakoca recording the sunb¤vsiw t«n Kaloka¤rvn, we are inclined to restore the dative as Kaloka[¤/ro]iw which fits perfectly the lacuna.
______
173 See also LSJ, s.v.: bonum tempus and Rev. Suppl. “fair season” referring to J. and L. ROBERT, ibid., p. 51 and their example kaloka¤ri meaning “summer” in modern Greek. 174 Cf. also MERKELBACH ‒ STAUBER, Steinepigramme 4, p. 127, no. 18/12/01: Mo¤raiw / tÚn bvmÚn / mnÆmhw / kaloË / kaloka¤rou KlÆsippow po¤/hse n°ƒ kal“ / kaloka¤rƒ. 175 In addition to collecting numerous examples for the term kalÒkairow meaning “Good Season” and for KalÒkairow as a personal name, the ROBERTS also published a dedication (p. 56-7; cf. A. ŁAJTAR, Die Inschriften von Byzantion I [I.K. 58], no. 13) to several divinities including, along with the Good Season (KalÚw KairÒw), Rains (ÖOmbroi), Winds (ÖAnemoi), Spring (ÖEar), Summer (Y°row), Autumn (MetÒpvron) and Winter (Xeim≈n). 176 The worshippers of Bakchos-Dionysos call themselves bãkxoi, see PETZL, IvSmyrna, no. 639.7-8; the worshippers of Eros were called ÖErvtew, see TAM V, 3, no. 1656.5. 177 Cf. also G.W. BOWERSOCK, CRAI 1999, 1244 and I. ARNAOUTOGLU, Ancient Society 41 (2011), 286 where the dedication has been mentioned.
CHAPTER XXVI I A Z A
190 DEDICATION TO MEGA THEION EPIPHANES Ayazören / Ayazviran (Iazhn«n katoik¤a178). Upper piece of a marble stele with triangular pediment and acroteria. The top acroterion is missing while the one on the left is damaged. Within the pediment are represented a rosette in the middle and ivy-leaves at both lower corners. 27276, L 1.5 to 2. Date: Roman imperial period
Megãlƒ Ye¤ƒ ÉEpi- fane› StratÒnei- kow Louk¤ou Íp¢r 4 Stratone¤kou toË [Ío]Ë?[ ] Stratoneikos, son of Loukios, (made a vow / dedi- cated this) to (the) Great (and) Manifesting Divinity on behalf of SStratoneikos, his (son ?) ... On the cult of tÚ m°ga Ye›on, here also qualifified as §pifan°w (cf. TTAAM V, 1, 186), see the commentary on TAM V, 3, 1635 (with earlier bibliography).
191 DUBIOUS Piece of a marble stele which was found by R. NERGİS “in the area of Ayazören / Ayazviran” and transported to his house at Asar Mahallesi (see Ch. XVI). It is now in the Manisa Museum. 22257, L 2. Date: Roman imperial period
vac. -]S yeoË KA[- -]S paregn[- §]jÆlyom[en 4 ]THS para[ traces of letters
1 t∞]w yeoË ? 2 A form of the aor. or perf. of paragign≈skv (“decide wrongly” etc., LSJ), which could point to a confession inscription ?
178 For this settlement see HERRMANN ‒ MALAY, New Documents, p. 80.
CHHAPTER XXVII K U L A
192 DEDICATION TO THE GODS OF THE UNDERWORLD “Kula” as reported by the Manisa Museum staff. Quadrangular altar of marble with mould- ings above and below. All four sides bear representations of two cows/oxen. It is now in the Manisa Museum. 983536, L 2.8 to 3.5. Date: Roman imperial period
Front Right Left Back
Yeo›w kata- xyon¤oiw PÒpliow 4 ı flereÊw. Poplios, the priest, (set this up) for the gods of underworldd.. In the funerary inscriptions from Iulia Gordos, TAM V, 1, 713.2 the words yeo›w kata- xyon¤oiw correspond to Latin Dis Manibus. In TAM V, 2, 1101 (Thyateira) funerary constructions were dedicated by L. Licinius Secundus yeo›w kataxyon¤oiw ka‹ Klaud¤& ... P≈ll˙ tª glukutãt˙ gunaik¤. The other attestations of the Subterranean Gods in Lydia are connected with funerary curses.179
179 PAZ DE HOZ, Die lydischen Kulte, pp. 21-22 and nos. 57.3-7
CHAPTER XXVIII MAIONIA
193 DEDICATION TO THEA ANDENE BY THE PHRATRA OF WAGONERS Soğanlı (S of Maionia). In a private house. Quadrangular altar of limestone with mouldings below. The inscribed surface shows some natural holes around which the mason arranged the letters, thus in lines 3: AMvA, 4: JEvVN, 5: RONvANE. Be- tween [M]OU and HTVN (line 3) there is a sepa- rating horizontal stroke. On each of the side faces to the left and right of the inscription a wreath is depicted in high relief. The actual location of the stone is unknown. 91.55256, L 2.5 to 3. Date: 181 Sulla = 96/7 A.D.
[ÖEto]uw rpaÄ, mh(nÚw) Dais¤ou eiÄ: [yeò] Andhnª ka‹ Mhn‹ Tia- [m]ou - ≤ t«n èma- 4 j°vn frãtra tÚn bvmÚn d«ron én°- yhkan.
4 Before E there seem to be faint traces of an upper and lower horizontal line: probably remains of a J. 3-6 ≤ ... frãtra ... én°yhkan: constructio ad sensum. Inn the year 181, on the fifteenth day of the month Daisios, the phratra of the wagoners set up the bomos as a present to [Thea] Andene and Meis Tiamou. The local goddess Thea Andene is already known from a dedication in a group of inscriptions of northeast Lydian origin to be sold at auction in 2006. H. MALAY, referring to ZGUSTA, Ortsnamen § 66-1, has connected the epithet with a toponym, e.g. Anda.180 A èmajeÊw is a wagoner, see Hesych., s.v.: zeughlãthw. In Salamis on Cyprus he is mentioned with a donkey-driver, èmaj°a μ Ùnhlãthn (SEG 29, 1580 = J. POUILLOUX et alii, Salamine de Chypre 2, no. 22.7). The present dedication was obviously made by a professional association of wagoners bearing the name èmaj°vn frãtra. The terms frãtra and fratr¤a were
180 EA 39, 2006, 87, no. 1, cf. also SEG 56,1253.
194 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia until now known in Lydia mostly as designating a religious group181; the fact that the èmaj°vn frãtra here dedicates an altar to Thea Andene and Meis Tiamou shows that this one too was performing religious activities. P. HERRMANN wonders whether ofl frãtorew mentioned in TAM V, 1, 762 (Iulia Gordos) were “fortasse non collegium sacrum, sed pars quaedam civitatis”.182 That would not necessarily mean that the frãtra was not a professional association: in Philadelphia and probably in Saittai the civic entities of fula¤ (of which frãtrai elsewhere were subdivisions) could correspond to professional groups.183
194 DEDICATION OF A PROPYLON (?) TO SEPTIMIUS SEVERUS AND HIS SON(S) Gökçeören (formerly Menye [Maionia]). Marble stele broken on all sides. Its present loca- tion is unknown. 33248, L 2.5 to 3. Date: 197-211 A.D.
[ ]_KA[ AÈtokrãtori] [Ka¤sari L. Sep]tim¤ƒ [SeouÆrƒ Pert¤]- [naki Sebast]“ EÈseb[e› ka‹ M. AÈr. ÉAn]- 4 [tvne¤nƒ Ka¤]sari S[ebast“ ka‹ P. Sep.] [G°t& ka‹ t“ sÊ]npant[i o‡kƒ aÈt«n] [MaiÒnvn (?) ≤ pÒ]liw tÚ p[- ] [ ] §k pÒr[vn ] 8 [ ]ONT[ ]
1 Perhaps patr¤oiw yeo›]w or yeo›w patr¤oi]w ?184 1-3 The line divisions and the forms of the abbreviations are not certain. 5 Either G°t& Ka¤sari or G°t& Sebast“ ... To [the Emperor Caesar L. Sep]timius [Severus Pertinax Augustus] Pius [and M. Aurelius Antoninus Cae]sar [Augustus and P. Septimius Geta ... and to their] entire [house the] city [of the Maionians (has dedicated)] the p[ropylon ? ...] from revenues [...]. The recipients of the dedication are Septimius Severus, Caracalla, and, as there seems to be enough room between S[ebast“ and sÊ]npant[i, probably Geta. Therefore, the date of the dedica- tion depends on which imperial title Geta bore at that time: he was either Caesar which would point
181 On phratrai or phratriai and phratores see POLAND, 52-3; J. SEYFARTH, Aegyptus 35-1, 1955, 3-38; HERRMANN, Anz. Akad. Wien 1970, 103 and NOLydien, 42-3; G. PETZL, in Festschrift Dörner, 752-5 and CH. NAOUR, EA 5, 1985, 62 (cf. also our nos. 189.5: érxifrãtvr and 197.3: fillÒkaisar fratr¤a). 182 See Anz. Akad. Wien 1970, 102f. 183 See PETZL’s commentary on TAM V, 3, 1490.25-28 and H.W. PLEKET, “Berufsvereine im kaiserzeitlichen Kleinasien ...” in P. MAURITSCH et alii (eds.), Antike Lebenswelten ... Festschrift für Ingomar Weiler ... (2008), 536: “Vereine hatten hier den Stellenwert von politischen Unterabteilungen der Vollbürger als ein für die politische Struktur konstitutives Element”. 184 For dedications to ancestral gods togetther with some emperors in Lydia see HERRMANN, NOLydien, p. 10, note 26 and Anz. Akad. Wien 107, 1970, 101, note 28, cf. also MALAY, Manisa Museum, 192, 194-5.
Maionia 195
to the period between 197 and 209, or was already promoted to the rank of Augustus which he held between 209 and 211.185 The sixth line records both the dedicant ([MaiÒnvn ? ≤ pÒ]liw) and the object of the dedica- tion (tÚ p[-). The neuter starting with P reminds one of some terms, including e.g., prÒpulon, “porte monumentale”,186 per¤stulon, “colonnade tout autour”,187 prÒnaon (= prÒnaow), “vestibule d’un temple” (for the construction of a prropylon for Hadrianus and Thea Larmene see above no. 163.2.188).
195 HONOUR TO A PRIEST OF AUGUSTUS BY AN ASSOCIATION OF SACRIFICERS (THYSIASTAI) Emre (NE of Maionia). Lower part of a marble stele which has been transported to the local munipicipality of Gökçeören. 455913, L 1 to 1.5. Date: 67 Sulla = 18 B.C.
ÉEp‹ érxiier°vw Ka¤sarow SebastoË Ga˝ou ÉIoul¤ou ÉAsklhpiãdou, Svkrã- tou
185 KIENAST, Römische Kaisertabelle, 166. 186 HELLMANN, Vocab. de l’architecture, 350. 187 HELLMANN, op. cit., 333. 188 HELLMANN, op. cit., 346.
196 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
t¤mhsan Dvs¤yeon Mosxç tÚn fler°a 8 t«n KaisarÆvn énastÆsantew aÈt«i tØn stÆllhn ·na stefanoËtai diå g°nouw kay’ •kãsthn yus¤an diå tÚ énestrãfyai aÈtÚn filagãyvw prÚw pãntaw.
3 TOUZ lapis 5 and 8 KaisarÆvn for Kaisare¤vn from Kaisãreion, temple of Augustus. When Gaius Iulius Asklepiades, son of Sokrates Pardalas, of Sardeis, was the high-priest of Caesar Augustus, in the year 67, on the fifth day of the tenth month,189 the association of the sacri- ficers of the temples of Augustus, who assembled at Spalmasis before Zeus Ariou, honoured Dositheos, son of Moschas, the priest of the temples of Augustus, and set this stele up for him so that he and his posterity should be crowned during each sacrifice on account of his benevolent behaviour in regard to everybody. The (until now unattested) provincial high-priest of Augustus of the year 18 B.C., the Sardian citizen Gaius Iulius Asklepiades, belonged to a high-ranking family of that city. His father, Sokrates Pardalas, who lived in the middle or the third quarter of the first century B.C., is a well- known personality: Sardis VII, 1, nos. 22, 91, 122 and 127; SEG 28, 928; P. HERRMANN, Chiron 26 (1996), 323-5 with notes 29 and 32 with further references; IvEphesos (Hypaipa), no. 3825.9-13 refers to Ga˝o[u / ÉI]oul¤ou, Pardalç ka‹ toË dÆmou toË Sardia/n«n ufloË, Pardalç, érxier°ow ka‹ diå b¤ou égv/[n]oy°tou yeçw ÑR≈mhw ka‹ AÈtokrãtorow yeoË / [Í]oË SebastoË. The inscrip- tion is dated to the period between 2 B.C. and 14 A.D.; see D. CAMPANILE, I sacerdoti del Koinon d’Asia [1994], 48f., no. 26. The father of that high-priest, Pardalas, is probably identical with the father Sokrates Pardalas of the present high-priest Gaius Iulius Asklepiades. Having gathered at the sanctuary of Zeus Ariou, the members of the association of the sacrificers (yusiasta¤) in the service of the imperial cult honour Dositheos, son of Moschas, a priest. The text makes it clear that both the yusiasta¤ and the honorand must have been active in the imperial sanctuaries or shrines called Kaisãreia (-rha).190 The reason why they met in the sanctuary of Zeus Ariou could be a room, an altar or shrine or statue located somewhere in the sanc- tuary in order to serve for the imperial cult.191 The only parallel for such a cultic association is a bilingual inscription from Abdera where the yusiasta¤ (cultores) make a dedication to the Thracian god ÜHrvw Auloneites.192
189 The tenth month is the month Loos. 190 On the imperial temples and shrines in Asia Minor and sacrifices for the emperors see S.R.F. PRICE, Ritu- als and Power. The Imperial Cult in Asia Minor, Cambridge 1984, 156-161 (temples and shrines), 249-274 (a catalogue of imperial temples and shrines) and 207-223 (sacrifices), cf. also A. BALLAND, Fouilles de Xanthos VII (1981), pp. 27f.; H. HÄNLEIN‒SCHÄFER, Veneratio Augusti. Eine Studie zu den Tempeln des ersten römischen Kaisers (1985) [non vidimus] (see SEG 35, 1812) and S. MITCHELL, Anatolia. Land, Men and Gods in Asia Minor I, Oxford 1993, 100-117; see also A. LEPKE ‒ CHR. SCHULER ‒ K. ZIMMERMANN, Chiron 45 (2015), p. 360, no. 9, col. I, line 21 (two Kaisãreia in Patara) and p. 368 with nn. 229 and 230. 191 For this practice see PRICE, op. cit., 146ff. 192 IGR I, 832: ÜHrvi AÈlvne¤t˙ yusiasta‹ per‹ fler°a Pop¤llion / Ze¤pan. Heroi Aulonite cultores sub sacerd(ote) Popil(lio) Zep[a], cf. F. POLAND, Geschichte des griechischen Vereinswesens (Leipzig 1909), 34, 348 and 556 (B66 where the text is dated to “späte Zeit”).
Maionia 197
The local cult of Zeus ÉAr¤ou193 is already known from three dedications, one from Menye (Maionia)194 and two from Gölde (Kollyda).195 The yusiasta¤ of our inscription were assembled §n Spalmasei, a village (?) which is otherwise unknown. Spalmasei is the dative belonging probably to a nominative Spalmasiw which reminds one of the village Tãmasiw (Dat. Tamãsei) located at Selmanhacılar between Saittai and Silandos (cf. also the Spelmhn«n katoik¤a supra no. 112.10).196 The present discovery seems to allow us to locate both the settlement Spalmasis and the sanctuary of Zeus Ariou at Emre. In fact, because of the discovery of a considerable number of inscriptions197 including a fragment recording an unnamed village,198 Emre has already been supposed to be the site of an ancient village.199
196 DEDICATION TO ZEUS MASPALATENOS Emre (NE of Maionia). Marble stele (?) broken on the left, right and below; the upper side shows the rest of a horizontal moulding. The stone was used in the wall of a fountain outside the village when we copied it, but later disappeared (for another dedi- cation at the same place see the following lemma). 57 70?, L 1.5. Date: 188 Sulla = 103/4 A.D.
Di‹ Maspalath[n“]: [ÖEt(ouw)] rphÄ, mh(nÚw) ≠Ä: Mousa›ow [ t∞w gu]- [nai]kÚw ka‹ t«n t°knvn e[ÈxÆn ]
2 Íp°r or metã before t∞w gunaikÒw. 2-3 Restorations made on the assumption that the first line was arranged symmetrically. 3 Perhaps én°yhken / ép°dvken at the end. Inn the sixth month200 of the year 188, Mousaios made a vow to Zeus Maspalatenos [on behalf of / together with] his wife and children.
193 The genitive ÉAr¤ou has to be connected with the name of the person (ÖAriow) who introduced the cult probably at the village Spalmasis [for this practice see P. HERRMANN, Festschrift Dörner, 415ff; F. GSCHNITZER, Imm Bannkreis des Alten Orients (Innsbrucker Beiträge zu Kulturwissenschaft 24), 1986, 45-54; G. PETZL – H. MALAY, GRBS 28, 1987, 462-3; MALAY, Manisa Museum, 47, note 5 and EA 37, 2004, 180, with note 11]. 194 TAM V, 1, 535. 195 MALAY, Manisa Museum, no. 54 (= PAZ DE HOZ, Die lydischen Kulte, no. 61.14) and, EA 37, 2004, 179- 80. 196 See TAM V, 1, 156 and SEG 40, 1104 (both §n Tamãsei), cf. also ZGUSTA, Ortsnamen § 1289-1 (unaccented). 197 TAM V, 1, 584-591; MALAY, Manisa Museum, 555-7 and Researches, 136, 144. 198 TAM V, 1, 589: -] ka‹ tª k≈m[˙. 199 TAM V, 1, pp. 166 and 186. 200 The sixth month corresponds to the month Xandikos.
198 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
The epithet MaspalathnÒw, appearing both in the present and the following dedications, is obviously an orthographic variant of MasfalathnÒw appearing in TAM V, 1, 536 and most prob- ably in 537 (Maionia).201 The variants Maspala- and Masfala- remind e.g. of the variants of the Greek word for mole, êspalaj and êsfalaj (the latter form appears in PETZL, Beichtinschriften, no. 5.11). The epithet may be an adjective belonging to a toponym for which there existed the vari- ants Maspalata and Masfalata.202
197 DEDICATION TO ZEUS MASPALATENOS AND MEIS TIAMOU BY AN EMPEROR-LOVING PHRATRIA Emre (NE of Maionia). Lower part of a marble stele which is used in the same fountain as the dedication of the preceding lemma. Above the inscription is the lower part of a representation (from right to left): Meis Tiamou, his sceptre beside his right leg; in the middle a male figure clad with a long garment (compare the priest in PETZL, Beichtinschriften, no. 10), close to his left leg his sceptre may be visible (compare again PETZL, Beichtinschriften, no. 10): a priest or Zeus Masp(h)alatenos himself ? A woman (her posture reminding one of Nike in TAM V, 1, 77 = MALAY, Manisa Museum, Pl. 10, Fig. 24): could she possibly be the personification of the philokaisar phratria ? To the extreme left: a quadruped (reminding one of MALAY, Manisa Museum, Pl. 82, Fig. 218 = TAM V, 3, 1902). 53408.5, L 3.5 to 4. Date: 199 Sulla = 114/5 A.D.
ÖEtouw rqyÄ - mh(nÚw) - PanÆmou - ihÄ: - kat’ §pitagØn DiÚw MaspalathnoË ka‹ MhnÚw Tiamou ≤ filÒkaisar fratr¤a én°yhken: Yeog°- 4 nhw ÉApollvn¤ou - File›now File¤nou - Pap¤aw [M]hnof¤lou - ÑErmog°nhw ÑErmog°nou - Xal- [k]vtØr Mousa¤ou - DionÊsiow Grãptou - Make- d∆n Mhnogç - F¤lippow Fil¤ppou - DhmÆtri- 8 ow Dhmhtr¤ou - DionÊsiow Dionus¤ou - ÉAsklh- piãdhw ÑErmog°nou - ÉAl°jandrow ÑErmog°- [n]ou - ÉEp¤kthtow Mousa¤ou - ÑErmog°nhw [ÑE]rmog°nou KottoroËw - ÉAgayÒboulow ÑErm[o]- 12 [g]°nou.
4-11 The names of the members of the phratria are seperated by dots. 5-6 XalkvtÆr as a personal name seems to be new. LSJ refers only to Hesychius: k°ramÒw tiw. 11 The second name of Hermogenes Junior, KottoroËw, does not seem to be attested elsewhere. In nearby Saittai (TAM V, 1, 187.5) occurs Kottçw, in which J. and L. ROBERT (Hellenica VI, 12) recognize “soit un hypocoris- tique Kottçw, du substantif kÒttow, soit une transcription du latin Cotta”; cf. ROBERT (L.), Noms Ind., 283. An honorific inscription from Sardeis (SEG 46, 1527) has the accusative Kott∞a, from KotteÊw, probably a name. We find it hard to decide whether KottoroËw is to be referred to the group of names derived from kÒttow or is of indigenous origin.
201 TAM V, 1, 536 (Di‹ Masfalathn“) and 537 (DiÚw Mas[f]alathnoË) from the same place and from the same date (i.e. 171/2 A.D.). 202 ZGUSTA, Ortsnamen § 790.
Maionia 199
Inn the year 199, on the eighteenth day of the month Panemos, the Emperor-loving phratria set this up according to the command of Zeus Maspalatenos and Meis Tiamou: Theogenes, son of Apollonios; Phileinos, son of Phileinos; Papias, son of Menophilos; Hermogenes, son of Hermo- genes; Chalkoter, son of Mousaios; Dionysios, son of Graptos; Makedon, son of Menogas; Philippos, son of Philippos; Demetrios, son of Demetrios; Dionysios, son of Dionysios; Asklepiades, son of Hermogenes; Alexandros, son of Hermogenes; Epiktetos, son of Mousaios; Hermogenes Kottorous, son of Hermogenes; Agathoboulos, son of Hermogenes. It is of interest to note that the inscription shows some similarity with the two previously- known dedications to Zeus Masp(h)alatenos and other gods (TAM V, 1, 536 and 537, both from 171/2 A.D.)203: they were offered by religious associations: 536 by a flerÚw doËmow, 537 by a flerå sunb¤vsiw ka‹ nevt°ra. The dedicant of the present stele was “The Emperor-loving Brotherhood” (≤ filÒkaisar fratr¤a204). Its aim was probably the maintenance of the imperial cult and, in general, the propagation of loyalty towards the Roman Emperors. Similar associations are known from elsewhere.205
198 DEDICATION TO THEOS HYPSISTOS Gökçeören (Maionia). Upper piece of a marble stele. Only the left acroterion is preserved. In a rectangular field above the inscription are depicted a pair of eyes. The actual location of the stone is unknown. 35367, L 1.5 to 2. Date: 270 Sulla = 185/6 A.D.
203 Cf. also LANE, CMRDM I, nos. 53 and 54 both with drawings. 204 On phratrai or phratriai and phratores see on our no. 193, cf. also 189.5: érxifrãtvr. 205 See G. PETZL’S commentary in EA 300, 1998, 25f. on no. 6 (= SEG 48, 1445); compare also the yusiasta¤ of the Kaisareia of our no. 195.4 (Maionia).
200 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
Yee“ ÑUc¤stƒ Tãti- on ÉAlejãndrou Í- p¢r ÑErmog°nou 4 [t]oË ufloË eÈÈxÆn: [ÖEto]uw soÄ, mh(nÚw) AÈdn[a¤]- [ou number ?]. Tation, daughter of Alexandros, made a vow to Theos Hypsistos on behalf of Hermo- genes her son. In the year 270, in the month Audnaios.206 On the cult of Theos Hypsistos see above no. 92 (Esenyazı), cf. also 204 (Bebekli) and 211 (Silandos).
______
206 Or perhaps “on the [-th day] of the month Audnaios”.
CHAPTER XXIX MAZLITEPE (PEBALEIS) NEAR KULA
199 DEDICATION OF SOME REAL ESTATES TO ZEUS KERAUNIOS In a private house in Kulla. Marble block with mouldings below. A portion of the upper part was later cut off. The block was unearthed on the western slope of Mazlıtepe (2011),207 between Kula and Şeritli, together with the dedication to a Mother Goddess and Apollon infra no. 202. 7843.541, L 1.7 to 2.2. Date: first century B.C. ?
[ ] [..]¤ou ı diå g°nouw fle- reÁw proskayi°rvs- en tª yus¤& ttª toË Ker- 4 aun¤ou DiÚw émp°lo[u]- w tåw ‘§p‹ tª Skopª’ kalo- um°naw [k]a[‹] x≈ran tØn §p[‹] Basilika›w Mãndraiw, t[Ø]- 8 n ÍpÚ tØn tãfron tØn é- pÚ toË Phbal°vn perio- [r]ismoË …w pl°yrvn oÔs- [a]n e‡kosi: ¶stv tå d[¤]- 12 kaia t«n summeno[Ê]- ntvn. … -ios (-ias?), the hereditary priest, consecrated additionally for the sacrifice of Zeus Keraunios the vineyards which are called ‘those near the watching place’, and the field nnear the Royal folds, and below the trench running from the boundary of the territory of the Pebaleis, which measures approximately 20 plethra. The rights shall belong to those who in future will keep together. The inscription provides precise topographic descriptions of certain vineyards (êmpeloi)208 and a field (x≈ra) which were consecrated for a sacrifice to Zeus Keraunios by a priest in addition to other dedications.209 According to the inscription, the vineyard was near a skopÆ, a watching
207 Some local inhabitants call the find-spot Tabak Yokuşu, but none of the maps record this name. 208 For ampeloi cf. SCHULER, Ländliche Siedlungen, 121. 209 For the cult Zeus Keraunios in Lydia see CH. NAOUR, EA 2, 1983, 124-5; G. PETZL, EA 30, 1998, 21, note 7; PAZ DE HOZ, Die lydischen Kulte, p. 24 and H. MALAY, EA 39, 2006, 103-4; cf. also our no. 203.
202 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia place or watchtower or hill, while the field was adjacent to Basilika‹ Mãndrai210 and below the trench / water channel (tãfrow),211 running from the border of the territory of the Pebaleis (the defi- nite article shows that the trench was a well-known landmark). The Basilika‹ Mãndrai mentioned here were probably rooyal folds where horses had been bred for the Attalid army. The last sentence is somewhat difficult to interprete. It could mean that the claim on the vineyards and the land shall be restricted to the members of a sacred association as long as, in fu- ture, they stay together and perform together the above mentioned yus¤a. At the find-spot, between Kula and Şeritli,212 on the western slope of Mazlıtepe facing the road to Eşme, there is a long and large trench which has to be identified as the taphros, men- tioned by the inscription as the boundary between the sanctuary of Zeus Keraunios and the terri- tory of the Pebaleis. This trench is dug beneath a huge rock with a niche carved on its vertical sur- face. There MALAY’S team also found the stele infra no. 202 dedicated to a Mother Goddess and Apollon and saw several artificial rectangular holes on the rocks, remains of some walls The channel (taphros), the boundary between tthe the sanctuary of Zeus from late antiquity (?) at the Keraunios and the village of the Pebaleis eastern side of the trench, marble blocks, pieces of marble steles and abundant sherds which all point to an ancient settlement. According to the information we get from the inscription the field consecrated to Zeus Keraunios extended to the trench (tãfrow) leading from the boundary of the Pebaleis (épÚ toË Phbal°vn periorismoË).213 If the find-spot was a cult center consecrated to some deities including Zeus Keraunios and the Mother Goddess and Apollon of our no. 202from the same spot, the village of the Pebaleis must have been located somewhere not far from this hill. Its name is also attested by the following lemma, a dedication recording the Phbal°vn katoik¤a. It is most probable that the latter also comes from Mazlıtepe.
2 210 On the usage of mãndrai as toponym ROBERT (L.), Villes , 80; ZGUSTA, Ortsnamen, 365 §765. On the records of two private folds in Lydia see TAM V, 1, 222 (= V, 3, 1415 [Kastollos]): §n ... ÉAgãyvnow Mãndraiw and 317 (PETZL, Beichtinschriften, no. 68 [Kula]): épÚ SÊrou Mandr«n. 211 On the usage of tãfrow for topographic descriptions cf. e.g. W. BLÜMEL, IvMylasa II, nos. 805.7, 806.18, 811.9, 812.9, 854.7 and 15 (all from Olymos) and HERRMANN ‒ POLATKAN, Das Testament, noo. 1.1 and 8. 212 For three inscriptions from and around Şeritli, the nearest village to Mazlıtepe, the possible site of the Pebaleis, see G. PETZL, EA 26, 1996, 16-7, nos. 10-13 (SEG 46, 1534-7), cf. also our no. 201 here (dedication of a building to Domitianus and Domitia Augusta). All these stones may well have been transported from the site of the Mazlıtepe. 213 For the term perior¤zv and periorismÒw see WELLES, Royal Correspondence, p. 354 (Appendix) and D. ROUSSET, De Lycie en Cabalide (2010), 51, cf. also our no. 21.4.
Mazlıtepe (Pebaleis) near Kula 203
In addition to the dedication of the next lemma recording the Pebaleis, it seems most prob- able that this ethnic occurs in a funerary inscription originating from Kula which has been known for a long time: F.V.J. ARUNDELL, A Visit to the Seven TAM V, 1, 274 (CIG 3441): Churches of Asia (1828), Pl. 15: Flau¤an Mhno- gen¤da, Flaou¤- ou
For restoring the ethnic in the last line different possibilities have been conjectured: [ÉA]t[ta]le›w by A. BOECKH214; [ofl Sata]le›w by G. RADET215 and fl (= ofl) T[ab]ale›w by KEIL ‒ V. PREMERSTEIN.216 As the present dedication and the one in the next lemma now testify the existence of the Phbal°vn katoik¤a near Kula, the ethnic ITI . . LLEIS should be restored as Ph[b]ale›w which fits perfectly the traces copied by ARUNDELL (see the reproduction above). This consideration is also supported by the onomastic evidence: Flavius Thrasymachos appearing as the father of Flavia Menogenis in TAM V, 1, 274 seems to be the same person as the priest T. Flavius Thrasymachos of the following inscription (no. 200.6-7) where he collaborates with the Phbal°vn katoik¤a in making a dedication to Domitian. Furthermore, this Flavia Menogenis seems to be iden- tical, as J. KEIL was inclined to believe, with the one mentioned in TAM V, 1, 257 again from Kula.217 Therefore we can now construct a stemma of this family:
(T.) Fl. Thrasymachos ∞ Lal[... ?N]eikeratis (TAM V, 1, 274 and here no. 200) │ (TAM V, 1, 274) Flavia Menogenis (TAM V, 1, 257 and 274)
200 DEDICATION TO DOMITIAN BY THE PEBALEIS In a private house in Kula. Marble block (or stele ?) with traces of a horizontal moulding above. Its present location is unknown. 994016, L 2.5 to 3. Date: after 81 A.D.
214 CIG, 3441 ; the supplement in lines 4-5 [N]ei/khrat¤[dow] (see the stemma) is BOECKH’s. 215 La Lydie et le monde grec au temps des Mermnades (687-546), Paris 1893, 313. 216 Bericht II, 92 and 120, cf. also TAM V, 2, p. 63, Testimonia, B 6. 217 Lines 1-4: ÑRod¤a Flaou¤aw Mhnogen¤dow doÊlhh Mh[t]r‹ ÉAlianª eÈxØn ktl., 113/4 A.D. The stone was found in a field about two kms SW of Kula.
204 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
AÈtokrãtori Ka¤- sari _Domitian“´ Sebast“ ≤ Phba- 4 l°vn katoik¤a ka- yi°rvsen diå fle- r°vw T. Flaou¤- ou Yrasumãxou. The village of the Pebaleis dedicated (this) to the Emperor Caesar Domitianus through T. Flavius Thrasymachos the priest. The surviving traces on the stone do not help us to identify the emperor, the recipient of the dedication. However, because of the fact that the priest T. Fl. Thrasymachos was probably the father of Flavia Menogenis of TAM V, 1, 257 from 113/4 A.D. (see also the notes on the preceding inscription), we have to think of Domitianus whose name was erased as the result of damnatio memoriae. In fact, the onomastic evidence (i.e. Flavia and Flavius) in both TAM V, 1, 257 and the present text related to the period of the Flaviaan dynasty, and the length of the erasure allowing the restoration Domitiann“ support this consideration. The inscription would therefore date after 81 A.D. (the date of his imperial acclamation and receiving the title Augustus).218 Thus the record of a dedication of a building to Domitianus and Domitia Augusta infra no. 201 from Şeritli may be connected with the present dedication by the Pebaleis.
201 DEDICATION OF A BUILDING TO DOMITIAN AND DOMITIA Şeritli. Two joining pieces of a triangular marble pediment with cornice. In the middle of the pediment a shield (diam. 34.5 cm.) is depicted. The text is engraved below the shield. It was seen in a street of the village. 77305.528.5, L 4. Date: 83-96 A.D.219
_[AÈtokrãtori Ka¤sari Domi]tian“ Sebast“ Germanik“´ vac. ka‹ yeò Domit¤& Sebastª ka‹ vac.
218 See KIENAST, Römische Kaisertabelle, 115-7. The absence of the title Germanicus may point to the year 83 as terminus ante quem. 219 The surviving traces of the letters GERM.N belonging to the dative Germ[a]n[ik“] enable us to date the inscription after 83 A.D., the date of the assumption of this title by Domitian.
Mazlıtepe (Pebaleis) near Kula 205
The remarkable size of the pediment (i.e. 3.05m in width) points to a building, probably a temple dedicated to Domitian and Domitia and, as the copulative ka¤ at the end indicates, probably to some other god(s) whose name(s) must have been recorded below on another element, probably on the architrave (see e.g. no. 202 from the same district, a dedication to a Mother Goddess and Apollon). The building may at an earlier date have been constructted for some deities mentioned on the lost architrave, and later also been dedicated to Domitian and Domitia by adding their names in the pediment and connecting them with the lost text by ka¤. This record of emperor worship under Domitian seems to have a connection with the the preceding item, a dedication to Domitian by the Phbal°vn katoik¤a which we now locate at Mazlıtepe in the neighbourhood of Şeritli.
202 DEDICATION TO A MOTHER GODDESS AND APOLLON Mazlıtepe where no. 199 has also been unearthed. Marble stele with moulding in the upper part; damaged on the right and left sides. Above the inscription is depicted a double-axe. The present location of the stele is unknown.220 8838.57.5, L 2. Date: 40 Sulla = 45/4 B.C.
double-axe ÖEtouw mÄ: [L]eÊkiow Mãiow Ga˝ou uflÚw Mhtr‹ 4 ka‹ ÉApÒllvni eÈxÆn.
2 For the Roman name Maius (and also Maia) see W. SCHULZE, Geschichte lateinischer Eigennamen (1933), 185 and 469. Inn the year 40, Lucius Maius, son of Gaius, made a vow to the Mother Goddess and Apollon. ______
220 For a public announcement about the loss of the stone see: http://www.kulturvarliklari.gov.tr/TR,44623/manisa-ili-kula-ilcesi-esme-yolu-tabak-yokusu-mevkiinde-.html (with a photograph and description).
CHAPTER XXX AREA OF PHILADELPHIA
203 DEDICATION TO ZEUS KERAUNIOS BY A PRIVATE ASSOCIATION AT TETRAPYRGIA Bebekli (NE of Philadelphia). Marble stele with triangular pediment with acroteria and ten- on. The riight acroterion is broken off. Within the pediment is depicted an eagle with spread wings. Below the pediment is depicted a lightning bolt. The main field of the stele is occupied by the figures of an ox above and a goat below, both moving right. Each animal is shown on a platform. Most of the inscription is en- graved to the left of the goat, line 1 around its head, line 7 under the platform. The stele was found in a field near Bebekli by M. KİREMİTÇİ, who took the photograph and transported the stone to the İzmir Museum in 2011. 913811, L 2. Date: 27 Actium = 4/3 B.C.
ÖEtouw kzÄ, mh(nÚw) De¤ figure ou ≠Ä: ofl §n Te- trap{i}urg¤- 4 & katoikoËn- teew sunge- ne›w Di‹ Keraun¤vi eÈxÆn. Inn the year 27, on the sixth day of the month Deios: the kinsmen inhabiting Tetrapyrgia (erected this stele) for Zeus Keraunios as ex-voto. The village Tetrapyrgia is known from the dos- sier TAM V, 3, 1422 of the mid-third century A.D. (line 19: t∞w T[e]trapurg[ei]t«n k[a]toik¤aw) focussing on the right to establish a monthly market.221 For its ap- proximate location near Şeritli see the lemma of TAM V, 3, 1422 and the “Topographische Karte” of that TAM volume. In Lydia a priest of Artemis Anaitis, t∞w sun- genik∞w yeoË, is known (TAM V, 1, 449.2-6 from 223/4
221 Cf. also TAM V, 1, 230; J. NOLLÉ, Nundinas instituere et habere, 1982, 59-86 (= SEG 32, 1220) and L. DE LIGT, Fairs and Markets in the Roman Empire, 1993, 124-5, 160-161.
208 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
A.D.); in his first edition of the text (NOLydien, 37f. with note 144) P. HERRMANN considered that Artemis Anaitis was ‘the goddess of a sugg°neia or a group of suggene›w, i.e. a goddess wor- shipped by a limited group of persons who were connected by mutual relationship”222; the fragment TAM V, 1, 151.5 (PETZL, Beichinschriften, no. 23 from 165/6 A.D.), mentions [su]ngenikÒn. In the present inscription members of a sugg°neia, who are specified as living in Tetrapyrgia, offer an ex- voto to Zeus Keraunios. A dedication from Nikaia has T¤tow Flãbi/ow KasianÚw / Di‹ sungeni/k“ eÈxÆn: “Der Stifter hat den Altar an einen Zeus geweiht, dessen Kult im privaten Bereich der Familie traditionell gepflegt wurde” (ŞAHİN (S.), IvNikaia, no. 1130 with references). The text of another dedication from Nikaia runs as follows: (4) ÉApÒllvni / Luk¤ƒ tÚ su/ngenikÚn / §j eÈx∞w (140/1 A.D.; ŞAHİN [S.], IvNikaia, no. 1035; cf. no. 1034); “tÚ sungenikÒn = ≤ sung°neia”, S. ŞAHİN; cf. CORSTEN, IvLaodikeia / Lykos, no. 105.1-2. The expression ofl §n Tetrapurg¤& katoikoËntew sungene›w reminds one of t«n §n t«i ÑHrakleopol¤thi sungen«n kato¤kvn nd [WILCKEN, UPZ I, no. 14.7-8, mid- 2 cent. B.C.; “.. zu dem (Korps der) Verwandten der Katoeken im herakleopolitischen Gau” gehörig ..]. WILCKEN (p. 158) understands that suggene›w was an honorary title bestowed by the king on certain groups; he refers to PTeb. 61(b), 79f. (mid- 2nd century B.C.): §n to›w sug[g]en°si t«n kato¤kvn flpp°vn. Were ofl §n Tetrapurg¤& katoikoËntew sungene›w of Augustan times a comparable élite group ? Ofl suggene›w were also called the members of the civic units of sugg°neiai, particularly well attested in Hellenistic Mylasa (ÉAganit°vn, Kendeb°vn, Mvss°vn etc., see the index of BLÜMEL, IvMylasa II, p. 213, s.v. sugg°neia). N.F. JONES, Public Organization in Ancient Greece (1987), 329 considers them, in comparison with the phylai (whose subdivisions they were), as “lesser, private association(s)”. In Olymos, the term sugg°neia had replaced the earlier one of fulÆ: see BLÜMEL on IvMylasa II, no. 806.11; in general Jones, op. cit., 329-332 § 19-21 who also refers to sugg°neiai in Alinda (327 § 18) and Kalymna (231f. § 40223). As ‘political’ sugg°neiai are not known in Lydia, “The kinsmen inhabiting Tetrapyrgia” were probably members of a private association. They were apparently farmers, interested in the prosperity of their livestock and therefore offering the stele to Zeus Keraunios, a god probably to be compared with the ZeÁw suggenikÒw from Nikaia. For another dedication to Zeus Keraunios see p. 201, no. 199 with n. 209 with reference to this cult in Lydia.
204 DEDICATION TO THEOS HYPSISTOS Bebekli (NE of Philadelphia). Rectangular altar of marble with mouldings above and below. Its right upper corner is broken off. 62.53327, L 1.5 to 2. Date: Roman imperial period
222 “... die Göttin einer sugg°neia oder einer Gruppe von suggene›w, d. h. eine von einem begrenzten, durch Verwandtschaft verbundenen Personenkreis verehrte Göttin ...”. 223 There he compares the sugg°neia with “a private association equivalent to the (general Greek) phratry”.
Area of Philadelphia 209
DionÊsio[w] Ga¤ou ÉIoul¤- ou ÉArtemi- 4 d≈rou svy- e‹w §g megã- lvn kindÊ- nvn ye“ ÑUc- 8 ¤stƒ e(È)xÆn.
4, 5, 8 The letter Omega is engraved upside down. 8 EXHN instead of e<È>xÆn: cf. TAM V, 3, 1628.5 (= PETZL, Beichtinschhriften, no. 97): e(È)log«n with reference to GIGNAC I, p. 228f.; cf. C. BRIXHE, Bull. ép. 1995, 510 who points to a “variante «basse» de eu largement répandue ..”. Affter having been saved from great ddangers, Dionysios, son of Gaius Iulius Artemidoros, erected this (altar) as ex-voto to Theos Hypsistos. On the cult of Theos Hypsistos see above no. 92 (Esen- yazı), cf. also 198 (Maionia) and 211 (Silandos). On s—zesyai by the gods see here nos. 55.4 and 131.3; also TAM V, 1, 179b (= PETZL, Beichtinschriften, no. 10.8-9, Saittai: svye‹w §g megãlou kindÊnou); HERRMANN (†) ‒ MALAY, New Docs, no. 84 (= SEG 57, 1185.17, Kollyda: svye‹w oÔn ÍpÚ toË yeoË) with further references.
205 RECORD OF A DEDICATION OR CONTRIBUTION Bebekli (NE of Philadelphia). Rectangular column base of marble. As it is used in a wall, the left and back faces of the stone are invisible. 733334.5, L 2.5 to 3. Date: Roman imperial period
ÉEp‹ EÈtuxia- noË fler°vw During the priesthood of Eutychianos.
The dating by an eponymous priest (cf. the commentary on PETZL, Beichtinschriften, no. 71.17-19) was probably the end of a longer preceding text. This may have stood on one of the hidden faces of the base or on the lost column and mentioned the act (e.g. contribution to a religious build- ing ?) performed by somebody or an institution during the priesthood of Eutychianos.
210 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
206 HONOUR TO A PRIEST OF DIONYSOS PRO POLEVS Bebekli (NE of Philadelphia). Lower part of a marble stele which is used in the wall of a private house. 42417.5, L 2. Date: second (?) century A.D.
LoÊkion ÉAnt≈nion ÜErmippon flppikÚn tÚn fler°a toË prÚ 4 pÒlevw DionÊsou ofl mÊstai toË prÚ pÒlevw DionÊsou diiå tØn efiw tØn 8 patr¤da spoudÆn. The initiates (mystai) of Dionysos prÚ pÒlevw (honoured) Lucius Antonius Hermippos, eques, the priest of Dionysos prÚ pÒlevw, because of his zeal for his native city. Lucius Hermippos was a high-ranking person who belonged to the ordo equester. For that meaning of flppikÒw see P. HERRMANN, Tyche 12 (1997), 115f. with note 16, who refers to J. and L. ROBERT, Bull. ép. 1971, 531 and W. AMELING, EA 1, 1983, 65, on IvPrusias ad Hypium, 50.13. For the cult of Dionysos in Philadelphia see TAM V, 3, 1632 and, of kayhgem∆n DiÒnusow, 1462 men- tioning the mystai worshipping that god, and 1497 mentioning an hierophantes, also the numismatic evidence cited p. 305 in the index, s.v. The polis alluded to in the title prÚ pÒlevw and the patris of the priest was probably Philadelphia. On the term prÚ pÒlevw see ROBERT (J. et L.), Amyzon 171- 176, on no. 15 Β = SEG 33, 1184, where the ROBERTS’ commentary is summarized as follows “priest prÚ pÒlevw”: “devant la ville” rather than “hors les murs”; in a number of cases the deity protects the city and has a sanctuary in the city; cf. the epithets (pro)kayhgem≈n, prokayhg°tiw; there are also sanctuaries styled prÚ pÒlevw: not necessarily “out of town” but e.g. in I. Priene 108 (= BLÜMEL ‒ MERKELBACH (†), IvPriene, 64), lines 259-262 (to be combined with 109 [= BLÜMEL ‒ MERKELBACH (†), IvPriene, 65], lines 189-200) “official, public sanctuaries”. Priests prÚ pÒlevw often are official priests of the city who act on behalf and for the benefit of the city, edd. pr. Cf. CHR. SCHULER, “Priester prÚ pÒlevw in Lykien”, ZPE 173 (2010), 69-86. For another attestation of the cult of Dionysos prÚ pÒlevw see here no. 2.5-6 and IvEphesos, 1267 (on the base of a statue of DiÒnusow ÖOreiow Bãkxiow prÚ pÒlevw).
Area of Philadelphia 211
207 FUNERARY INSCRIPTION FOR A PRIEST AND HIS WIFE Bebekli (NE of Philadelphia). Lower part of a marble stelee. It was found in a private house. 42417..5, L 2. Date: second (?) century A.D.
[ ] TatianÚw Pr[i]- m¤llhw ka‹ Bãssa ka‹ Tat[i]- anÚw toÁw •aut«n gon›w 4 Satorne›non fler°an ka‹ Gae‹n DiÚw Sabaz¤ou én°s[t]- hsen (sic) fiw tÚ flerÚn ÉArt°mid[i] ÉAnae›ti.
1-2 For another occurrence of the name Pr¤milla in Lydia see LGPN V.A, s.v. (SEG 56, 1352.5, near Thya- teira). 4 Satorne›non fler°an (Iota with trema in fler°an): the latter form stands for fler°a; the accusative-ending -an was due to the influence of the a-declension on the conso- nantic one: “Einwirkung der a-Deklination auf die konso- nantische”, DIETERICH, Unters. Gesch. griech. Spr., 159, who quotes an exact parallel from Panticapaeum, IosPE II, 61 = CIRB, no. 81.2. 5 Gae¤n (cf. IvEphesos, 2217B) rather than Taein (cf. ZGUSTA, KP, 482 § 1497-1). 5-6 én°s[t]/hsen instead of -san. ... Tatianos, son of Primilla, and Bassa and Tatianos set up (the stele honouring) their parents Saturninus, the priest, and Gaeis in the sanctuary of Zeus SSabazios to Artemis Anaeitis. The children erected the stele of their parents Gais and Saturninus, who was probably a priest of Zeus Sabazios,224 in the sanctuary of Zeus Sabazios; they dedicated the honorific monument to Artemis Anaitis.225 It is striking that two of the honouring sons bear the name Tatia- nos; for the first one the mother’s name is given (cf. above nos. 53, 61 and 94 ?). This Tatianos was probably born from an earlier wife of Saturninus; her name was Primilla.226
nd 224 LANE, CCIS II, no. 30 (= PAZ DE HOZ, Die lydischen Kulte, 265, no. 51.15, Sardeis (2 century B.C.) seems to mention a priest of Sabazios. 225 TAM V, 1,, 592 = PETZL, Beichtinschriften, no. 76 (Sandal) shows that both gods could be united in their cult; they shared a grove with trees belonging to them. 226 The situation is somewhat similar to the one reflected by the funerary inscription MALAY, Researches, no. 70 where parents mention the tomb which they built for two sons, both bearing the name Aurelius Andromachos (AÈr. GlÊkvn ka‹ AÈr. Stratone¤kh AÈr. ÉAndromãxƒ t“ •aut«n t°knƒ ka‹ AÈr. ÉAndromãxxƒ •t°rƒ t°knƒ §po¤hsan ktl.). A different explanation is given for EA 30, 1998, 41f., no. 32 (SEG 48, 1435), where two persons named Amerimnos and two persons named Stratoneikos honour ‘their mother’ Eukarpe.
212 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
208 DEDICATION TO APOLLON NAZILLEUS (?) Bebekli (NE of Philadelphia), Karakuyu Mevkii [(Akro)kastollos].227 Left lower part of a marble stele with the depiction of a double-axe above the inscription. 25285.5, L 1.5 to 1.8. Date: early imperial period (letters)
M°nandro[w Me]- n¤ppou ÉApÒl[lv]- ni Nazillei vac. 4 vac. eÈxÆn. vac.
1-2 M (the first letter of l. 1) has oblique legs, the first letter of line 2 vertical ones; this rules out the restora- tion [ÑEr]/m¤ppou and makes [Me]/n¤ppou probable. Menandros, son of Menippos, made a vow to Apollon Nazilleus (?). The epithet of Apollon appears to be new. If it is not indigenous, Nazille› could be the dative a toponymic adjective NazilleÊw.
209 DEDICATION TO THEA PHILIS Alaşehir (Philadelphia). Circular marble stele surrounded by moulding, with tenon. It is now in the Manisa Museum. Height 52; diameter 38.3; thick- ness 5, L 2 to 3. Date: 320 Actium = 289/290 A.D.
ÖEtouw tkÄ, mh(nÚw) L—ou: AÈr. ÉA- xol‹
2-3 While the name ÉAxÒliow or -liw, formed on êxolow, “lacking gall”, is common from the 2nd century A.D. onwards,228 the female variant seems rare: Afil¤a ÉAxol¤w is attested in IG X 2.1, no. 722 (Thessalonike ?). Assuming a haplography provoked by the fol- lowing lunar Epsilon one may restore here ÉAxol¤
227 On the location of (Akro)kastollos between Bebekli and Başıbüyük and other inscriptions from the place called “Karakuyu” (‘Black Well’) see TAM V, 3, 1415 with commentary, 1775 and 1913. 228 Cf. ROBERT (J. et L.), Hellenica VI, 99, note 2; J. REYNOLDS and R. TANNENBAUM, Jews and Godfearers at Aphrodisias (1987), 98; SEG 56, 1502; LGPN V.A, s. vv. ÉAxÒliow and ÉAxÒliw.
Area of Philadelphia 213
3-4 On the term eÈxariste›n see on no. 53.3, cf. also nos. 55.6; 69.4; 78.7; 113.3; 159.8 and 177.7 (cf. also eÈxaristÆrion in nos. 6.4 and 38.3). 4-5 EO/HKA lapis 5 TEUX- for t<ÚÚ> eÈx-: a mason’s error rather than a sort of crasis ? Inn the year 320, in the month Loos: I, Aur(elia) Acholis, giving my thanks, set (the thanks offering) up for Thea Philis. For the cult of Meter or Thea Phil(e)is, whose sanctuary is located on the road from Killik to Serinyayla in NE of Alaşehir (Philadelphia), see H. MALAY, EA 6, 1985, 111-125 (cf. Bull. ép. 1987, 208 [S. FOLLET] and SEG 35, 1174-1231); PAZ DE HOZ, Die lydischen Kulte, 242-253, nos. 40.33-92 and TAM V, 3, 1557-1618.
210 TOMB OF ALEXANDER, SON OF A PRESBYTEROS FROM RHOENDOS Bahadırlar (SE of Philadelphia). Left piece of a marble plaque. 7445.55.5, L 3.5. Date: Christian period
cross ¶nya ka- tãkhte {A}ÉAl°ja- 4 ndrow ÉHv- ãnou pres- but°rou x- vr¤ou ÑRo°- 8 ndou. cross
1-2 katãkhte for katãkeitai 3 AALEJA lapis 4-5 ÉHvãnou for ÉIvãnnou Here lies Alexander, son of (the) presbyteros of the village of Rhoendos Ioannes. The name of the village229 Rhoendos is formed with the ending -ndow, which is, together with -nda, frequently attested in SW Asia Minor, see BURESCH, Aus Lydien, 125-126 and HERRMANN, NOLydien, 34 with note 128, commenting on the name LÊendow. The only inscription which is said to come from Bahadırlar (more precisely, from ruins SE of that village) is TAM V, 3, 1439; there (lines 2-3), ofl kã/[to]ik[oi §n ..]lboiw are mentioned; see the commentary ad loc.
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229 For the meanings of the term xvr¤on see SCHULER, Ländliche Siedlungen, 49-53, in particular 53: “In byzantinischer Zeit konkurrierte xvr¤on … immer mmehr mit k≈mh, bis am Ende der Entwicklung neugriechisch xoriÒ für Dorf stand”.
CHAPTER XXXI SILANDOS
211 DEDICATION TO THEOS HYPSISTOS Karaselendi (Silandos). Upper piece of a marble stele with triangular pediment with a rosette in the middle. All the acroteria are missing. Above the inscription is depicted a wreath. 40256, L 1.5 to 2. Date: early imperial period
[Ye]«i v ÑUc¤stvi eÈ- [xØØ]n ÖApfion N°vnow [Íp¢]r aÍt∞w ka‹ vac. [ ]
2 The mason first omitted one of the two Ny in ONNE by haplography and then inserted it within the Omicron. Appphion, daughter of Neon, (made) a vow to Theos Hypsisttos on behalf of herself and [...]. On the cult of Theos Hypsistos see above no. 92 (Esenyazı), cf. also 198 (Maionia) and 204 (Bebekli).
212 DEDICATION TO THE GODS “Area of Selendi (Silandos) / Kalburcu”, as reported by the dealer in antiquities who also supplied the photograph from which we read the text. Upper part of a marble stele with horizontal moulding. Above the inscription is depicted a crescent. The present location of the stone is not known. No measurements. Date: early Roman imperial period
EÈm°nhw ÉAntiÒ- xou ka‹ Kastor‹w ÉApollvn¤ou kat’§- 4 pitagØn to›w ye- [o]›w én°yhkan tØn [stÆllhn ? ]
2 The inscription is mentioned in LGPN V.A, s.v. Kastor¤w. Euumenes, son of Antiochos, and Kastoris, daughter of Apollonios, set up [the stele / the ex- voto] for the gods according to a command.
CHHAPTER XXXII T A B A L A
213 DEDICATION TO POTEO(S) Tabala (Güvercinlik). Rectangular altar of marble with mouldings above and below. It was found by Prof. Z. MERCANGÖZ in the ruins of Tabala. Its present location is unknown. Here we reproduce the photograph kindly supplied by MERCANGÖZ from which we made our reading. Fromm the measure beside the upper right edge the estimated measure- ments are: height ca. 92.5cm.; width ca. 35; letters ca. 4. Date: Roman imperial period
Afim¤leiow Neikopol¤[thw] Potev eÈ[xÆn]. Aeemilius, citizen of Nikopolis, (made) a vow to Poteo(s). The recipient of the dedication is very probably identical with an indigenous Zeus whose name is epigraphically attestedd under the forms Di‹ Potevw,230 ZeÁw Pothow,231 and Di‹ Potei.232 In our dedication Potev seems to be a short form instead of Di‹ Potev.233
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230 See M. RICL, EA 17, 1991, 76/7, no. 6 (in the Kütahya Museum) and SEG 41, 1071. It has been generally accepted that Potevw is the genitive of the name of the founder of the cult. Ricl considers an indigenous name with the Anatolian root Pot-; in Bull. épigr. 1992, 489, C. BRIXHE and A. PANAYOTOU combine it with a Greek name *PÒtiw (gen.: PÒtevw). 231 On a coin of Phrygian Dionysopolis (cf. LESCHHORN ‒ FRANKE, Lexikon I, p. 247). 232 On a dedication from Burdur, RAMSAY, Cities and Bishoprics I (1895), 537, no. 178. 233 Potev might stand instead of Pote¤ƒ, an adjective belonging to the epiclesis Pot-. That would be paralleled by the use, e.g., of the adjectives ÉAjiotthnÒw instead of Me‹w ÉAjiotthnÒw and ÉAnãeitiw instead of ÖArtemiw ÉAnãeitiw: TAM V, 1, 172-174.
I N D E X (References are to the numbers)
I PERSONAL NAMES
GREEK: Αππους 165.2 (- [ ]μάχου) Ἀγαθ[ ] 29.1 Ἀπφ[ ] 79.2 Ἀγαθημερίς 128.1 (- Μενάνδρ‹ο›υ) Ἀπφία 17Α.3 (Οὐελειτία Φουρία Ἀ.) Ἀγαθόβουλος 197.11 (- Ἑρμ[ογ]ένου) Ἀπφιάς 53.2 Ἀγαθοτύχη 49.3 Ἄπφιον 211.2 (- Νέωνος) Ἀθηνάπολις 85.3 Αριης / Αριους 115.5 (?); see also Index, “Deities”, s.v. Ἀθηνόδωρος 160.3, (Αὐρή(λιος) Ἀ. [ ]ορναμου) Ζεὺς Ἀρίου Αἰμίλιος 213.1 (Αἰμίλειος Νεικοπολί[της]) Ἀρίστη 135.3 Ἀλεξανδ[ρ- ] 20.3 Ἀρόντιος 36.3 ([ ]ος Ἀ. Ἀπολλώνιος) Ἀλέξανδρος 112.7 (-Τρύφωνος); 114.4 (- Διοτίμου); Ἀρτεμίδωρος 115.4 (- Αριου); 46.3; 112.3; 204.3 (Γάιος 164.3 (Τιβέριος [Κλαύδιος Ἀλ]έξανδρος Καρ[ ]; Ἰούλιος Ἀ.); see also Index, “Deities”, s.v. Μείς 197.9 (- Ἑρμογέ[ν]ου); 198.2; 210.3 (Ἰωάννου Ἀσκλη[π- ] 99.1 [Ἠωάνου]) Ἀσκληπιάδης 54.4, Ἰουλίας; 129.3; 187.[9]; 195.2 (Γ. Ἀμμία 169.3 Ἰούλιος Ἀ., Σωκράτους Παρδαλᾶ υἱός, Ἀμμιανός 19.3; 52.4 (- Τελεσφόρου) Σαρδιανός); 197.8 (- Ἑρμογένου) Ἀμμιάς 50.3 (- Λουκίου); 50.4; 52.3; 85.1 Ἄτταλος 117.5 (- Μητροδώρου); 39.2; 60.2 172.2 (- Ἀπολλοδότου) (- Ἑρμογένου) Ἀνδρόνικος 169.6 (-νεικ-) Αὐρηλία 160.2 ([Αὐ]ρη(λία) Καρπίμη); 209.2 (Αὐρ. Ἀντίοχος 117.3; 212.1 Ἀχολί‹ς›) Ἄντυλλος 2.4 (Τιβέριος Κλαύδιος Ξένωνος υἱὸς Ἄ.) Αὐρήλιος 11.2 (Μ. Αὐ. Φάβιος); 44.2 (Αὐρ. Τατιανὸς Ἀντώνιος 74.4; 206.1 (Λούκιος Ἀ. Ἕρμιππος) Ῥησωνιανοῦ); 45.2 (Αὐρ. Κορνηλιανός); 86.1 Ἀντώνις 87.2 (Αὐρ. Τατ[ ]);160.3 (Αὐρή(λιος) Ἀθηνόδωρος Ἀπάλαυστος 116.1 [ ]ορναμου) Ἀπελλῆς 114.2 Ἀφιανός 189.5 Ἀπόλαυστος see Ἀπάλαυστος Ἄφιον 118.3 Ἀπολλόδοτος 85.1 Ἄφφιον 93.2 (- Ἑρμίππου) Ἀπολλόθεμις 30.1 (gen. ᾿Απωλλωθέμηος) Ἀχολίς 209.2 (- Αὐρ. Ἀχολί‹ς› Ἀπολλοφάνης 118.4 Βαλερία see Οὐαλερία Ἀπολλωνίδης 117.2 (- Ἀντιόχου ὁ καὶ Ἡρακλᾶς) Βαλεριανός 17Β.7 (Πούπλιος Οὐελείτιος Β.) Ἀπολλώνιος, 8.2 (- Πασικράτου Μάγνης); 11.5 (- Μ. Βασ[σ- ] 59.1 (?) Αὐρηλίου Φαβίου); 16.4; 27.1; 36.4 (Ἀ. Ἀρόντιος); Βάσσα 207.2 (- Σατορνείνου) 53.2 (- Ἀπφιάδος); 79.[1] (- Ἀπφ[ ]); 98.2; 180.2 Βελείτιος see Οὐελείτιος (- Παμφίλου Κολλυδεύς); 197.4; 212.3 Βρικανός 123.4, second name of Τιτιανός
220 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
Γαιανή 91.3 Ἠωάνης see Ἰωάννης Γαΐς 207.5 (acc. Γαείν) Θάλαμος 49.4 (- Ἀγαθοτύχης) Γλυκ[ ] 74.2 Θεογένης 197.3 (- Ἀπολλωνίου) Γλυκεῖα 41.2 Θεόδωρος 169.1 Γλύκων 13Α.8 (- Παφλαγών); 185.2 Θοιν- see Θυν- Γοργονι[ ] 95.3 Θρασυκλῆς 58.3 (?) Γράπτος 197.6 Θρασύμαχος 200.7 (Τ. Φλάουιος Θ.) Δημήτριος 197.7 (- Δημητρίου); 169.1; 197.8 Θυνίτης 17Α.4, Β.4 (Π. Οὐελείτιος Θοινείτης Διόδοτος 31.1 Φοντηιανός); 17Β.9 (Πούπλιος Οὐ[ελείτ]ιος Διοδω[ρ- ] 48.3 Θοινείτης) Διομήδης 108.2 Ἶλος 21.6, 7 Διονύσιος 204.1 (- Γαίου Ἰουλίου Ἀρτεμιδώρου); Ἰουλία 158.1 (Ἰ. Μανίου Σαιττηνή); 113.1 (Ἰο[υλί]α̣ 197.6 (- Γράπτου;197.8 (- Διονυσίου); 158.8; 171.2; [Τρο]φίμου); 54.3; 169.3; 178.6 (mother: Ὀνησίμη) 197.8 Ἰούλιος 204.2 (Γ. Ἰ. Ἀρτεμίδωρος); 195.2 (Γ. Ἰ. Διότιμος 114.1 (- Ἀπελλῆδος) Ἀσκληπιάδης, Σωκράτους Παρδαλᾶ υἱός, Δωσίθεος 195.7 (- Μοσχᾶ) Σαρδιανός) Εἰρήνη 92.1 Ἰσμηνᾶς 167.1 ([Ἰ]σμηνᾶς Μ[ε]νέφρονος) Ἐμμονή 94.2 (?, ΕΜΟΝΗΣ) Ἰωάννης 210.4 (gen. Ἠωάνου) Ἐμμονίδης 4.5 (ἡ ... Μαγνήτων ἀπὸ Σιπύλου, τῶν Καρ[ ] 164.3 (Τιβέριος [Κλαύδιος Ἀλ]έξανδρος Ἐνμο̣[ν]ιδῶν̣ πόλις) Καρ[ ]) Ἐμμόνιος 43.2 (-νμ-) Καρους 23 Ἐπικράτης 107.1 (- Σωσικράτους Ἐφέσιος); 161.2 Καρπίμη 42.2; 160.2 ([Αὐ]ρη(λία) Κ.), 7; 169.2 Ἐπίκτητος 197.10 (- Μουσαίου) Καστορίς 212.2 (- Ἀπολλωνίου) Ἐπιτυ[ ] 124.3 (?) Κλαυδία 164.4 ([Τι]βερία Κ.) Ἐπιχάρης 109.4 Κλαυδι[α- ] 29.2 Ἑρμ[- ] 95.1 (?); 182.4 Κλαύδιος 2.3 (Τιβέριος Κ. Ξένωνος υἱὸς Ἑρμῆς 164.1 Ἄντυλλος);164.3 (Τιβέριος [Κ. Ἀλ]έξανδρος Ἕρμιππος 206.2 (Λούκιος Ἀντώνιος Ἕ.); 93.2 Καρ[ ]) Ἑρμογένης 13Α.12; 30.1 (Ἑρμωγ. Ἀπωλλωθέμηος); Κογχεα(ς) 77.3 (Κονχ-) 39.2 (- Ἀττάλου); 197.5 (- Ἑρμογένου); 197.10 Κορβούλων 112.8 (- Tρύφωνος) (- [Ἑ]ρμογένου Κοττοροῦς); 198.3 (mother: Κορινθία p. 176, n. 144 Τάτιον); 110.3; 172.2; 197.5; 197.9; 197.9; 197.11; Κορνηλιανός 45.3 (Αὐρ. Κ.) 197.11 Κοττοροῦς 197.11 (second name of Ἑρμογένης) Ἑρμοκράτης 33.3 (- Ποσειδωνίου); 182.3 Κρίτων 61.3 Εὐγενέτωρ 81.2 ([Εὐ]γεναίτωρ) Λειβ- see Λιβ- Εὔκαρπος 5.1 Λεύκιος 7.[4]; 188.3 (Λ. [. . .]ΑΝΟΣ) Εὐμένης 212.1 (- Ἀντιόχου) Λίβια 17Α.5 (Λειβία [Οὐα]λερία); 17Β.5 (Λειβία Εὔξενος 84.2 Βαλερία) Εὔτυχος / -τύχης 92.2 (- Νοήτου) Loukin[- ] 69.3 Εὐτύχης see Εὔτυχος Λούκιος 50.3; 190.3 Εὐτυχιανός 205.1 Μάιος 202.2 ([Λ]εύκιος Μ. Γαΐου υἱός); 202.3 Ἡρακλᾶς 117.4 (second name of Ἀπολλωνίδης (Γάιος Μ.) Ἀντιόχου) Μακεδών 41.3 (- Μηνογᾶ) Ἡρακλείδης 84.1 (- Εὐξένου) Μάνιος 158.1
Index 221
Μάρκελλος 112.9 (- Τρύφωνος) Περσεύς 51.3 Μαρκι[ ] 82.3 (-ΚΙΟ[ ?, -ΚΙΩ[ ?) Πηνελόπεια 7.7 Με[ ] 57.3 Πόπλιος 192.3 Μειλ- see Μιλ- Ποσειδώνιος 33.1(- Ποσειδωνίου) Μελίδησσος 123.5 Ποτάμων 21.7 Μένανδρος 208.1 (- [Με]νίππου); 128.1; 173 Πρίμιλλα 207.1 (? [Μ]ένα[νδρος]) Πρόκλος 28.1 Μενεκράτης 6.1 Ῥησωνιανός 44.2 Μενέστρατος 15.[3] Σατορνεῖνος 207.4 Μενέφρων 167.1 Σερα[π- ] 169.8 Μένιππος 208.1 ([Μέ]ν-) Στεφα[ ] 110.6 Μηνογᾶς 197.7 Στρατο[ν(ε)ικ- ] 187.13 Μηνογένης 16.3 (- Ἀπολλωνίου) Στρατόν(ε)ικος 190.2 (- Λουκίου); 190.4 Μηνόδωρος 32.1 (- [ ]νου); 181.2 (- Στρατον(ε)ίκου ?) Μηνοφίλα 8.3 Σωκράτης 195.2 (- Παρδαλᾶς) Μηνόφιλος 197.5 Σωσικράτης 107.2 Μηνοχάρης 98.1 (- Ἀπολλωνίου) Τατ[ ] 86.1 (Αὐρ. Τατ[ ]) Μητρόδωρος 31.1 (- Διοδότου); 117.5 Τατία 61.4; 123.7; 128.3 Μητροφάνης 101.2 Τατιανός 207.1 (- Πρ[ι]μίλλης); 207.2 Μίλητος 13Α.8 (Μείλητος Γλύκωνος Παφλαγόνος) (- Σατορνείνου); 61.4 (- Τατίας); 44.2 (Αὐρ. Τ. Μοσχᾶς 195.7 Ῥησωνιανοῦ) Μοσχίων 21.5 Τάτιον 198.1 (Ἀλεξάνδρου); 46.2 Μουσαῖος 196.2; 197.6, 10 ΤελeσφÒρος 91.2 (Τελεσφόρου); 52.3; 91.2 Νέων 211.2 Τιτιανός 123.3 (ὁ καὶ ἐπιλεγόμενος Βρικανὸς Νόητος 92.1 Μελιδήσσου) Ξενόδοχος 40.2 Τροφίμη 99.1 (- Ἀσκλη[π- ]); 72.3 Ξένων 2.3 Τρόφιμος 77.2 (- Κονχεας); 113.1 Οὐαλερία 17Α.6 (Λειβία [Οὐα]λερία); 17Β.5 (Λειβία Τρύφων 112.2 (- Ἀρτεμιδώρου); 110.5 (- Ἑρμογένους) Βαλερία) Τυραννίς, 185.2 (- Γλύκωνος) Ο̣ΑΝΑΤΟΥ see 178 comm. Τυχι[κ- ] 26.2 Ὀνησίμη 178.10 Φάβιος 11.2 (Μ. Αὐρήλιος Φ.); 11.5 (Μ. Αὐρηλίου Οὐελειτία 17Α.2 (Οὐ. Φουρία Ἀπφία); 17Β.10 Φαβίου) ([Οὐελ]ειτία Φο[υρία]) Φιλῖνος (-λεῖν-) 197.4 (- Φιλείνου) Οὐελείτιος 17Α.3 (Π(ούπλιος) Οὐ. Θοινείτης Φίλιππος 197.7 (- Φιλίππου) Φοντηιανός); 17Β.4, (Πούπλιος Βελείτιος Φιλόνεικος 61.2 (- Κρίτωνος) Θοινείτης); 17Β.6 (Πούπλιος Οὐ. Βαλεριανός), Φλάουιος 200.6 (- Τ. Φ. Θρασύμαχος) son of the preceding; 17Β.8, Πούπλιος Οὐ. Φοντηιανός 17Α.4 (Π. Οὐελείτιος Θοινείτης Φ.) Θοινείτης Φουρία 17Α.2 (Οὐελειτία Φ. Ἀπφία); 17Β.10 Πάμφιλος 15.3 (- Μενεστ[ράτου]); 180.3 ([Οὐελ]ειτία Φο[υρία]) Παννυχίς 159.1 Χαλκωτήρ, 197.5 (Μουσαίου) Παπίας 181.2 (- Μηνοδώρου); 197.4 (- [Μ]ηνοφίλου); Ὡραία 34.1 25.1 Παρδαλᾶς 195.3 (Σωκράτης Π.) Πασικράτης 8.2
222 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
INCOMPLETE: [ ]μος 47.2 (- [ ]μου)
[. . .]ΑΝΟΣ 188.5 (Λεύκιος [. . .]ΑΝΟΣ) [ ]μου 47.2 [ -γ]ένεια 65.2 (?) [ ]νης / -νος 32.1 [ ]εισαῖος 70.3 [ . ]ορbiαμου (gen.) 160.4 [ ]εῖνος 187.2 [ ]πεῖνα 55.2 [ ]ένης 29.1 (- Ἀγαθ[ ];176.1 [ ]σθένης 158.10 comm. [ ]θεος 95.2 (?) [ ]τία 161.2 (- Ἐπικράτου) [ ]ιας / ιος 199.1 [ ]φήμη 152 comm. [ ]ιστις 6.1 (- Μενεκράτου) [ ]λειανή 62.2 LATIN: [ ]λητος .2 Ἀπφ[ ] 79 (- ) Cocceius 9.1 (M. C. Nervae l(ibertus) Hebenus) [ ]λος .2 68 Hebenus 9.2 (M. Cocceius Nervae l(ibertus) H.) [ ]ΛΟΥΚΙΝ[ ] 69.3 [ ]μαχος 165.3
II DEITIES
ἄγγελος see Index, “Vocabulary (Greek)”, s.v. Βρόμιος 13Β.4; see Διόνυσος Ἅιδης 3.11 (Ἀιδωνεύ̣[ς]) Διδυμαῖος see Ἀπόλλων Ἀέριος see Ζεύς Ἀ. Δίκαιος see Ὅσιος καὶ Δίκαιος Ἀιδωνεύς see Ἅιδης Διόνυσος 2.6 (ὁ πρὸ πόλεως Δ.); 110.2; 206.6 (ὁ πρὸ Ἀνα(ε)ῖτις 24.3 (dat. ΑΝΕΙΤΙ); 37.4; 38.1; 108.1; see πόλεως Δ.); see also Βρόμιος also Ἄρτεμις, Θεά, Μήτηρ Ἑκάτη 3.4; 23; 90.2 Ἀνδειρηνή (-διρ-) 188.16; see also Μήτηρ Ἀ. Ἐμπύλιος 77.5 (ΕΝΠ-) comm. Ανδηνή see Θεὰ Α. Ἑρμῆς 3.5 Ἀξιοτ(τ)ηνός 137.3 comm.; see also Μείς Ἀ. Ἕρμος 114.1 (Ἕ. ποταμός) Αξυρεος / Αξυρος see Ἀπόλλων Α. Ζεύς 16.5 (Ζ. Μησδιανός); 16.6 (Ζ. Κanανειρηνός); Ἀπόλλων 3.2 (Διδυμαῖος Ἀ.); 8.1 (Ἀ. Κισαυαλouδ- 19.2 (Z. Ἀέριος); 90.1; 112.6; 195.6 (Ζ. Ἀρίου); δηνός); 9.2 (Apollo Cissauliddenus);11.2-3 comm. (ὁ 196.1 (Ζ. Μασπαλατηνός); 197.1 (Ζ. προεστὼς θεός); 13Α.3 (Κλάριος Ἀ.); 13Α.5 (Ἀ. Μασπαλατηνός); 199.4 (Κεραύνιος Ζ.); 203.7 (Ζ. Σωτήρ);109.1 (Φοῖβος Συρμαῖος Ἀ.); 202.4; 208.2 Κεραύνιος); 207.5 (Ζ. Σαβάζιος); see also Κρονίων (Ἀπόλ[λω]νι Ναζιλλει); 117.7 (Ἀ. Αξυρ(ε)ος); and Ποτεω 120.2-3 (Θεὸς Ἥλιος Ἀπόλλων Αξυρεος) Ἥλιος 3.4 (Ἠέλ-); see also Ἀπόλλων Αξυρεος Ἀρίου see Ζεὺς Ἀ. Ἥρως 3.5 (- Ἥρωες Προπύλαιοι) Ἄρτεμις 4.15; 21.2; 115.3; 138.1, comm.; Ἄ. Ἀνα(ε)ῖτις Θεά see Index, “Vocabulary (Greek)”, s.v.; see also 36.1; 40.1; 42.1; 43.1; 44.1; 45.1; 46.1; 47.[1]; 48.1; Index, “Rulers”, s.v. Domitia; Θ. Ἀνα(ε)ῖτις 25.1; 49.1; 50.1; 51.1; 52.1; 53.[1]; 54.1; 55.[1]; 56.1; 57.1; 26.1; 27.2; 28.1; 29.3; [Θ.] Ανδηνή 193.2; Θ. 58.[1]; 59.2; 60.[1]; 61.1; 62.[1]; 63.[1]; 64.1; 65.[1]; Λαρμηνή 158.1; 161.[1]; 162.2; 167.[2]; 168.[2]; 66.1; 67.1; 68.[1]; 69.[1]; 70.1; 71.1; 72.1; 73.[1]; [174?]; Θ. Ταζηνή p. 176, n. 144; Θ. Φιλ(ε)ίς 74.[1]; 76.1; 77.1; 81.1; 82.1; 97.[3]; [106]; 207.6 209.4; θεὰ παρθένος Οὐελειτία Φουρία Ἀπφία Ἀρχάγγελος 12.3 (-νγ-) 17.1 Ἀφροδίτη 111.1 (-δείτ-) Θεῖον, 190.1 (Μέγα Θ. Ἐπιφανές
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Θεός 13Α.1 (θεοὶ σεβαστοί); 20.1 (Christian); 95.2 (?); Μήνη 3.4 178.2, 11, 14 (θεοὶ Ταζηνοί); 192.1 (θεοὶ Μησδιανός see Ζεύς καταχθόνιοι); see also Ἀπόλλων Αξυρεος; Μήτηρ; Μήτηρ 202.3; M. Ἀνα(ε)ῖτις 30.2; 31.2; 32.2; 33.[1]; 34.1 Ὅσιος καὶ Δίκαιος; Ὕψιστος and Index, (dat. Μητρὶ ΑΝΑΕΙ); 35; 39.3 (dat. Μητρὶ “Vocabulary (Greek)”, s.v. Ἀν‹είτ›ιδι); Μ. Ἀνδ(ε)ιρηνή 188.2; Μ. (θεῶν) Καλόκαιρος see Index, “Vocabulary (Greek)”, s.v. Λαρμηνή 158.3; 159.2; 159.8; 160.5; 163.[1?]; 165.3; συμβίωσις Μ. θεῶν OΑΝΑΤΟΥ 107.3; Μ. Μηνός 123.1; 124.1; Κanανειρηνός see Ζεύς 127.[1] ([Μήτηρ] Μηνὸς τ[εκοῦσα]); Μ. (θεῶν) καταχθόνιος see Θεός Τα(σ)ζηνή 179; 180.4 Κεραύνιος see Ζεύς Ναζιλλεύς see Ἀπόλλων Κισαυαλouδδηνός, Cissauliddenus see Ἀπόλλων νύμφη 13C.10 Κλάριος see Ἀπόλλων OΑΝΑTOY see Μήτηρ Κρονίων 13Β.5; see also Ζεύς Ὅσιος καὶ Δίκαιος 91.1 (Θεὸς Ὅσιος καὶ Δίκαιος) Λαρμηνή 158.7; 166.3 (Λαρμε[ν- ]); see also Θεά, Πετραείτης see Μείς Μήτηρ Ποτεω 213.3 (= Διὶ Ποτεω?) Μασπαλατηνός see Ζεύς Προπύλαιος see Ἥρως Μείς: Μ. Ἀξιοττηνός 116.2; 122.[1]; 128.2 (-οτη-); Σαβάζιος see Ζεύς 130.1; Μ. Ἀρτεμιδώρου Ἀξιοττα κατέχων sim. Συρμαῖος see Ἀπόλλων 123.2; 124.1; 125.2 ([Μ. Ἀρτεμι]δώρο[υ Σωτήρ see Ἀπόλλων Ἀξιοττηνός]?); 126 (Μηνὶ Ἀρ[τεμιδώρου ]); Τα(σ)ζηνός / -ή see Θεὰ (Θεὰ Τ-νή; Θεός: θεοὶ Τ-νοί); 127.[2]; 129.2 (Μηνὶ Ἀξιοτηνῷ Ἀρτεμιδ[ώ]ρου); Μ. Μήτηρ (Μ. (θεῶν) Τ-νή) Πετραείτης 181.2 (Παιτρ-); 182.2 Μ. [Π.]; 185.3; - Τελετή 93.1 Μ. Τ(ε)ιαμου 38.2; 39.3; 40.1; 41.1; 42.1; 43.1; 44.1; Τιαμου see Μείς 45.2; 46.2; 47.[1]; 48.2; 49.2; 50.2; 51.2; 52.2; 53.1; Τύραννος see Μείς 54.2; 55.[1]; 56.2; 57.2; 58.[2]; 59.2; 60.[2]; 61.1; Ὕψιστος (Θεὸς Ὕψιστος) 92.2; 198.1; 204.7; 211.1 62.[2]; 63.[2]; 64.[2]; 65.1; 66.1; 67.[1]; 68.[1]; 69.1; Φήμη 152 comm. 70.2; 71.2; 72.2; 74.[1]; 77.2; 81.2; 82.2; 90.2 (?); 193.2 Φιλ(ε)ίς see Θεά (Μ. Τιαμου); 197.2; Μ. Τύραννος 90.2 (?); see also Φοῖβος 13C.15; see also Ἀπόλλων Μήτηρ [ ]δηνός 113.1
III RULERS
Attalos II 16.1 Augustus 195.1 (Καῖσαρ Σεβαστός) Domitianus 200.1-3 (Αὐτοκράτωρ Καῖσαρ ⟦Δομιτιανὸς⟧ Σεβαστός); 201.1 (⟦Αὐτοκράτωρ Καῖσαρ Δομιτιανὸς Σεβαστός Γερμανικός⟧) Domitia 201.2 (θεὰ Δομιτία Σεβαστή) Nerva 9.1 (Nerva) Hadrianus 163.1 (Αὐτοκράτωρ Τραιανὸς Ἁδριανὸς Καῖσαρ) Antoninus Pius or Marcus Aurelius and [ ] 111.1 (τοῖς κυρίοις Ἀντωνείνῳ [ ]) Septimius Severus, Caracalla, Geta 194 ([Αὐτοκράτορι Καίσαρι Λ. Σεπ]τιμίῳ [Σεουήρῳ Περτίνακι Σεβαστ]ῷ Εὐσεβ[εῖ καὶ Μ. Αὐρ. Ἀντωνείνῳ Καί]σαρι Σ[εβαστῷ καὶ Π. Σεπ. Γέτᾳ ...])
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IV GEOGRAPHICA
Ἄνδ(ε)ιρα see 188 comm. Πάρσαδα 12.7 Ἀνδ(ε)ιρηνή see Index, “Deities”, s.v. Ἀνδειρηνή Παφλαγών 13Α.9 Ἀξιοττα see Index, “Deities”, s.v. Μείς Περευδεύς 186.2 (ἡ Περευδέ[ων κώ]μη) Ἀξιοτ(τ)ηνός see Index, “Deities”, s.v. Μείς Πηβαλεῖς 199.9; 200.3 (ἡ Π-έων κατοικία) Ἀττικός 4.13 (Ἀ-αὶ sc. δραχμαί) Ῥόενδος 210.7 (χωρίον) Βασιλικαὶ Μάνδραι 199.7 Σαιττηνή 158.2 Γερμανικός see Index, “Rulers”, s.v. Domitianus Σαρδιανός 195.3 Διδυμαῖος see Index, “Deities”, s.v. Ἀπόλλων Σεβαστηνός 59.1 (?) Ἕρμος see Index, “Deities”, s.v. Σίπυλος 4.5 Ἐφέσιος 107.3 Σκοπή 199.5 Ἱεροκαισαρεῖς 15.[1] Σπαλμασις 195.6 Καισαρεῖς see Τροκεττηνοί Σπελμηνοί 112.10 (ἡ Σ-ῶν κατοικία) Κλάριος see Index, “Deities”, s.v. Ἀπόλλων Ταζηνός see Index, “Deities”, s.v. Θεά and Θεός Κολλυδεύς 180.3 Τετραπυργία 203.2 (-π{ι}υρ-) Μάγνης 4.4 (Μάγνητες ἀπὸ Σιπύλου),19; 8.2 Τρόκεττα 13Β.2 Μαίων 194.[6] Τροκεττηνοί 13Α.4 (Καισαρεῖς Τ.) Μακεδών 3.4 (-κηδ-) Τύμωλος 13Β.3 Μάνδραι see Βασιλικαὶ Μ-αι Ι̣ Ι̣[ . ]ασποιβεῖς 4.8 Νικοπολίτης 213.2 (Νεικοπολί[της])
V VOCABULARY (Numbers in italics refer to poetic language)
GREEK: αἰγίλωψ 159.6
Α - Ω 18.4 αἰθήρ 3.24 ἀγαθός (Ἀγαθῇ τύχῃ) 3.1; 11.1; 16.3 αἴρω 169.4, 9 ἄγγελος 121.6 comm.; 176.2 (τοῦ ἁγίου ἀgg[έλου]) αἰσθάνομαι 1.3 ἀκηδής 3.21 ἅγιος 12.1 (Ἀρχάνγελος), 5 (ἡ ἁγία ἐκλ[η]σία); 18.2 (ἡ
ἁγία [ἐ]κλησία); 90.[7]; 176.2 (τοῦ ἁγίου ἀgg[έλου]) ἀκόλουθος 4.23 (ἀ-α πράττειν τ[ο]ῖς ..) ἁγνεύω med. 1.1 (ἀπὸ ὁμαίμου κήδους ...)
ἄγνοια 77.3 (κατὰ [ἄγ]νυαν); 119.3 ([δι]ὰ ἄ-ν τῶν ἀκούω 130.6 (ἀκουσθεῖσα) ἡμερῶν) ἄκων 1.11 ἀγορανόμος 15.[6] ἄλγος 3.14 ἄγω 39.5 (ἐξ ἀνελπίστων .. εἰς ἐλπίδας) ἄλλος 188.18 ἀδελφή 169.4 ἀλύσκω 3.7 (ἐξ ἀχέων) ἀδελφός 78.2 ἁμαξεύς see φράτρα ἅδην 13C.14 ἁμαρτάνω 160.2 (κατὰ τὸ ἁμαρτῆ‹σ›αι) ἀείδω 3.17; 90.4 ἀμάω 13Β.16 ἀθάνατος 3.17; see also χάρις ἀμείδητος 77.5 comm. ἄθετος 119.4 ἀμήν 14
Index 225
ἄμπελος 199.4 (ἄ-οι αἱ ‘ἐπὶ τῇ Σκοπῇ’ καλούμεναι) ἀποδίδωμι 28.3 (εὐχήν); 41.4 (εὐχήν); 60.3 (?); 63.5 (?); ἀμύσσω 3.20 66.3; 78.5; 116.8 (τὸ λύτρον); 130.6 (εὐχήν); 178.10; ἀμφαφάω 13Β.12, C.16 (ἀμπαφ-) 185.7 (εὐχήν); 188.6 ἄν (< ἐάν) see εἰ ἀποθεόομαι 17Β.2 ἀναγκαῖος subst. τὸ ἀνανκαῖον, 4.21 ἀποθνῄσκω see θ = θανών ἀναείρομαι 13Β.13 ἀποκτείνω 1.10; 116.4; 132.6 ἀναδέχομαι 178.8 ἀποτίνω 1.18 (εἰς τὴν θεόν) ἀναδείκνυμι 177.[4] ἅπτομαι 1.8; 77.4; 188.14 (?) ἄναξ 3.10 (ἄ. ἐνέρων); 109.1; ἀργύριον see μνᾶ and χαρίζομαι ἀναστρέφομαι 195.10 (διὰ τὸ ἀνεστράφθαι ... ἀργυρότοξος 90.4 φιλαγάθως πρὸς πάντας) ἀρνέομαι 188.15 (μηδέποτε ἀρνεῖσθαι τὴν θεόν, ἀλλὰ ἀνατίθημι 2.2; 4.13 ([εἰς θ]ρ̣ησκείαν ...); 5.3; 6.5; 25.2 σέβ(ε)ιν) (εὐχήν); 36.5 (εὐχήν); 40.4; 43.4 (εὐχήν); 44.5; 53.[3]; Ἀρτεμίσιος see μείς 60.3 (?) 63.5 (?); 69.[4]; 74.4 (?[εὐ]χήν); [105]; ἀρχαῖος see λαμπρός 113.4; 117.8; 135.[3?]; 193.5 (τὸν βωμόν); 197.3; ἀρχιιερεύς 195.1 (Καίσαρος Σεβαστοῦ) 212.5 ἀρχιφράτωρ 189.5 ἀνέλπιστος 39.5 ἄρχων 4.23 (πρὸς τῶν ἀρχόντων) ἀνήρ 6.3; 15.4; 17Β.5; 119.2 (?); 188.13 ἀρωγή 13C.4 ἄνθεμα 188.2 ἀσθένεια 185.5 (αἰσθ-) ἄνθρωπος 185.6 ἄστυ 3.7 ἀνίστημι 11.6 (τὸν θεόν); 2.4 (στήλλην); 45.4 (εὐχήν) ἀτάρ 13C.1 49.7; 55.6; 61.7 (στήλλην); 68.[3]; 72.[5] (εὐ[χήν]); Ἀττικαί 4.13 (sc. δραχμαί) 74.4 (?[εὐ]χήν); 77.7 (στήλλην78.8; 79.5 (στήλλην); αὖ 160.7 80.5 (στήλλην); 81.5 (εὐχήν); 83.2 (στήλλην); αὐτάρ 13C.14 86.[2]; 91.5 (εὐχήν); 94.3; 95.[5]; 96.5; [103]; [104]; αὐτίκα 13C.10 [105]; 112.5 (τὸν Δία); 131.4 (στήλλην), 7; 135.[3?]; αὐτοκράτωρ see Index “Rulers” 163.2 (τὸ πρόπυλον); 195.8 (στήλλην); 207.5 (τοὺς ἀφύσσομαι 13C.9 γον(ε)ῖς .. (ε)ἰς τὸ ἱερόν) ἄχος 3.7 ἀνούτητος 13C.11 βάλλω 159.4 (Λαρμηνὴ βάλασα Παννυχίδι εἰς τοὺς ἀξία 158.6 (κατ᾿ ἀξίαν τῆς Λαρμηνῆς) ὀφθαλμοὺς αἰγίλωπα) ἀξινάριον 129.4 βασανίζω 188.11 ἀξίωσις 4.20 βασιλεύω 16.1 ἆορ 13Β.12 βασιλικός see Index, ”Geographica”, s.v. Βασιλικαὶ ἀπαιτέω 118.2 (τὰ τέκνα) Μάνδραι ἀπειθέω 188.17 βάσις 13Α.7; 188.7 (ποδὸς β.) ἄπειμι in numbering a day from the end of a month βηλός 13Β.6 19.2 (dÄ é(piÒntow); 40.6 (eÄ é(piÒntow); 41.5 (≠Ä βίος 2.5 (διὰ βίου); 6.4 é(piÒntow) βιόω 189.6 (ἔτη κβ´) Ἀπελλαῖος see μείς βλάστημα 90.1 ἀπηχείη 3.14 (?) βοάω 13Β.9 ἀπό 1.2,4,5,6,13; 199.8; see also ἁγνεύω, λαμπρός and βοηθέω 10.[2]; 20.1 ματεύω βροτός 3.19 (β-ν ἦτορ); 13B.14 βωμός 5.2; 110.2; 162.2 (?); 193.5 γάμος 187.5
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γενετ[ ] 3.21 δύναμις 123.3; 125.4; 127.[4]; 159.10; 177.[4]; 188.8 (σῇ γενέτειρα 90.6 (?, [γεν]έτ.) δυνάμ(ε)ι) γένος 188.17 (θεῖον γ.); διὰ γένους: 195.9; see also δύο 1.6 ἱερεύς δύομαι 1.14 ([ἡ]λίου δεδυκότος) γηράσκω 158.4 δυσεξάλυκτος 13Β.11 γίγνομαι, 4.10; 13C.10; 15.5; see also παράθεσις and δυσηχείη 3.14 comm. περιορισμός δύσκολος 185.4 (-σκω-) γλύφω 188.8 δυσμή 1.9 (ἡλίου δ.) gn≈mh 158.7 (sÁn gn≈[m˙]) δυσπενθής 13Β.14 γονεύς 37.[3]; 207.3 Δύστρος see μείς Γορπιαῖος see μείς δῶρον 193.5 γραμματεύς 15.7 (γ. τοῦ δ[ήμου]) ἐάν see εἰ γραμματεύω 5.2 ἐγείρω 185.5 γυμνασιαρχέω 2.6 (τ̣ὰ̣ γ̣[υμν]ά̣σ̣ι̣[α] δίς) ἐγκτήτωρ 158.8 (ἐνκ-) γυμνάσιον 2.7 ἐγλ- see ἐκλ- γυνή 1.13; 8.3; 39.7; 85.2; 123.7; 164.[5]; 169.3; 196.[2] ἐγώ, μου, 8.3; 39.6 (?); 159.7; 169.5, 9 (?); 177.4 (?), 6 δᾳδοῦχος 90.5 (?); 188.18 Δαίσιος 157.2 comm.; see also μείς ἐελμένος 13Β.6 δάκρυ 3.15 εἰ / ἐάν / ἄν 130.[3]; 131.3; 188.17 δαπάνη 186.[5] εἴδωλον 13Β.14 (ἰδ-) δάπεδον 13Β.15 εἰκάς, 159.4 (ἰκ.) δάπτω 188.14 (?) εἱμ- see ἱμ- δέησις 4.6 εἰρήναρχος / -άρχης 169.6 δείκνυμι 177.[4] εἰς 178.2; see also ἄγω; ἀνατίθημι; ἀποτίνω; ἔργον; Δ(ε)ῖος see μείς ζώω; κολάζω; οὐάς; πορεύομαι; σπουδή; δεσπότης 7.3 συντέλεια; συντρέχω; χαρίζομαι δ°xomai 188.9 εἴσειμι 1.11 (ἰσ-) δῆθε 13C.3 εἰσέρχομαι 1.18 δῆμος 15.1, [7] εἰσπελάω 13C.3 (ἐπ᾿ ἐμὴν ἀρωγήν) δηνάριον 2.9 εἰσπορεύομαι 1.9 διά 131.[1]; 200.5; see also ἄγνοια; ἀναστρέφομαι; ἐκ / ἐξ / ἐγ see ἄγω; ἀλύσκω; ἴδιος; ἱκανοποιέω; βίος; γένος; λούω; οὗτος; σπουδή ὀφελμός; πόρος; πρόγονος; σῴζω διάκονος 7.6 (διακό(νου) ἕκαστος see θυσία διακόσιοι 4.13 ἑκατόν 2.[10] διασεύομαι med. 3.24 ἐκβιάζομαι 13Β.18 δίδωμι 158.[9]; 159.7 (Λαρμηνὴ ἔδωκέ μοι τὴν ἐκκλησία see ἅγιος ὁλοκληρίαν) ἐκλυτρόομαι, med. 61.5 (ἐγ- ), comm.; 78.4 (ἐλυτρ-); δίκαιος (τὸ δίκαιον) 199.11 79.3 ([ἐγ]λ.); 80.4 (ἐγ- ) Δῖος see Δ(ε)ῖος ἐκφορά 1.6 δίς 2.8 ἑκών 1.10 δισσός 188.8 ἔλαιον 2.9 (ἐλαίου θέσις) δόμος 13C.9 ἐλλείπω 13C.12 δοῦλος 20.2 ἐλπίς 39.6 δραχμή see Ἀττικαί Ἐμμονίδεια (Ἐνμ-) 4.5-6 comm.
Index 227
ἐμός, ἐμή, ἐμόν see εἰσπελάω and μόγος ἔτος, ἔτους 16.2; 17Α.[7],Β.1; 19.1; 36.6; 39.1; 40.5; 41.5; ἐμπολέομαι 13Β.15 (ἐνπολεύμενον) 42.6; 43.5; 60.[4]; 69.[5]; 78.8; 84.3; 87.[5]; 91.6; 93.1; ἐμπύλιος 77.5 (ΕΝΠ-) comm. 94.3; 101.3; 102; 110.1; 112.1; 113.5; 114.6; 115.1; ἐμfύλιος 77.5 (ΕΝΠ-) comm. 116.9; 117.1; 125.1; 129.1; 130.8; 131.7; [142]; 146; ἐν for some instances see καιρός; κατοικέω; μένω; [148]; 153; 156; 162.1; 163.[2]; 165.1; 170.1; 177.8; παράθεσις; παρίσταμαι; πούς; συνάγω; σφεῖς 178.14; 180.1; 181.1; 182.1; 185.1; 186.[1]; 188.1; ἔνδοξος 12.2 (Ἀρχάνγελος) 189.1, 6; 193.1; 195.4; 196.[1]; 197.1; 198.[5]; 203.1; ἔνεροι see ἄναξ 209.1 ἔνθα 210.1 εὐεργέτης 15.[5] ἐννέα 1.4 εὐθεσίη 188.9 ἐνοφείλω 78.6 εὐλ[ογ- ] 128.3 ἐντύνομαι 13C.6, 14 εὐλογέω 42.3; 55.5; 177.6 ἐνώπιον 1.16 εὐτυχῶς 186.[8] ἐξ see ἐκ εὐχαριστέω 53.3; 55.[6]; 69.[4]; 78.7; 113.3; 159.8; ἔξαιτος 3.6 (θυηπολίη) 177.7; 209.3 (εὐχαρι(σ)τοῦσα) ἑξάκις 188.18 εὐχαριστήριον 6.4; 19.4; 38.3 (εὐχαρι(σ)τήρ{τηρ}ι̣ον); ἐξέρχομαι 191.3 209.5 (εὐχαρι(σ)τήριον) ἐπαρτάω (pass.) 3.8 (κὴρ ἐπ̣ήρτηται) εὐχή, εὐχήν 16.7; 22; 24.3; 27.[2]; 30.3; 31.3; 32.3; 33.5; ἐπεί 116.1 (ἐπί) 34.2; 50.4; 54.5; 60.3; 63.4; 84.3; 88.[3]; 92.2; 107.5; ἐπείγω see καιρός 114.5; 131.[5]; 164.1; 165.6; 168.3; 180.5; 181.3; ἐπειδή 169.4 196.[3]; 198.4; 202.5; 203.7; 204.8 (ε(ὐ)χήν); 208.4; ἐπεισέρχομαι 1.4 211.1; 213.3; see also ἀνατίθημι; ἀνίστημι; ἐπεσσύμενος 13C.8 (-σ-) ἀποδίδωμι ἐπήκοος 24.3; 26.2; 168.3 εὔχομαι 7.8; 44.3 (?),4; 72.[4]; 130.2; 131.2; 185.2 ἐπί 3.15; 23; 195.1; see also ἄμπελος; ἐπιμελητής; εὐχωλή 109.2 ἱερεύς; ἱερωσύνη; καταλούω; πάρειμι; χώρα ἔχω 3.20; 130.4 (τὴν πίστιν) ἐπιζητέω 66.[3]; 177.[5]; 178.3, 13 ζωγραφία 11.4 ἐπιλέγω 123.4 ζώννυμαι med. 3.11 (?) ἐπιμηνιεύω 1.16 (-όντων νεωποιῶν) ζώω 188.12 (εἰς [ὑ]γίην?) ἐπιμελ[ ] 163.2 ἠερόφοιτος 3.13 ἐπιμέλεια 162.4 ἥλιος see δύομαι, δυσμή ἐπιμελητής 110.5 (ἐπὶ ἐ-τῶν) ἡμέρα 1.2,3,5,6; 2.[9; 119.4 ἐπίσκοπος 7.5 (ἐπισκό(που)) ἡμίονος 84.2 (εἱμ-) ἐπιταγή (κατὰ ἐ-ν) 40.4; 86.2; 197.1; 212.3 ἥρως see Index, “Deities”, s.v. ἐπιτυγχάνω 124.3 (? ΕΠΙΤΥ[ ]); 187.6 ἦτορ, 3.20 (βροτὸν ἦ.) ἐπιφανής see Index, “Deities”, s.v. Θεῖον ἠύτε 3.12 ἑπτά see ματεύω θ = θανών 117.4 ἐργεπιστασία 13Α.11 θάνατος see 107 comm. ἔργον 3.24; 7.1 (εἰς τὸ ἔ.) θάπτω 1.2 ἔρως 187.4 θεά 17Α.1 (θ. παρθένος Οὐελειτία Φουρία Ἀπφία); ἐσθίω 1.7 (σκόρδα φαγών) 188.10 (μάκαιρα θεά); see also Index “Deities”; ἐσσύμενος 13C.1 “Rulers”, s.v. Domitia ἑταίρα 1.15 θεειόω 13C.7 θεῖος see γένος
228 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
θεός 1.18 (ἡ θ.); 4.18 (ἡ θ.); 5.3 (ὁ θ.); 11.3 (ὁ προεστὼς καθαίρω 1.11 (med. καθα[ράμενος]) θ.); 13Α.7; 42.3; 77.6 (τῆς [Θεοῦ]); 116.7; 123.6; καθαρμός 1.12 (ὁ νόμιμος κ.) 131.[3]; 158.5, 9 (ἡ θ.); 186.7; 187.7,10; 188.15 (ἡ θ.); καθαρός 13C.6 (ποτός) 191.1 ([τῆ]ς θεοῦ ?); 212.4 (τοῖς θε[ο]ῖς); see also καθιερόω 200.4 Index “Deities” καθίζω 90.3 θεράπαινα 1.19 καθολικός 12.5 (κ-ὴ ἐκλ[η]σία) θεραπεύω 44.4 (θαρα-); 53.[2] καθότι 119.1 θέσις see ἔλαιον καθώς 66.[2]; 87.[3] θρεπτός 62.[3] καιρός 2.8 (οἷς καιροῖς̣); 15.6 ([ἐν ἐ]πείγουσι καιροῖς) θρησκεία 4.14 (Ἀρτέμιδος) Καισάρηον 195.5, 8 (-ειον) θυγάτηρ 15.8; 90.1; 178.6 κακός 13Β.[20]; 188.18 θυηλή 3.17 κακότης 3.7 θυηπολίη 3.6 καλέω 4.8 (οὕτω καλουμένη); see also ἄμπελος θῦμα 160.5 (θύματα τῆς Μητρὸς θεῶν) κάλλιμος 13C.13 θυμίατρον 8.4; 109.4 (-μίη-) Καλόκαιρος see συμβίωσις θυμολυτέω 120.1 κάπνος 3.13 θυσία 195.10 (καθ᾿ ἑκάστην θ-ν); 199.3 (ἡ τοῦ κατά 178.13 (καθ᾿ ὅ); see also ἄγνοια; ἁμαρτάνω; Κεραυνίου Διός) ἀξία; ἐπιταγή; θυσία; κέλευσις; κολάζω; μέρος; θυσιαστής 195.4 (οἱ θ-αὶ τῶν Καισαρήων) παρίσταμαι; παράστασις; περιορισμός; πρόνοια; ἰαίνω 3.16 τεθμός; χρησμός ἴδιος 24.2; 123.7; τὰ ἴδια: 123.8; ἐκ τῶν ἰδίων 2.2; κατάκειμαι 210.1 (κατάκητε) 11.6; 112.10; 163.2; see also μέρος καταλούω 123.5 (ἐπὶ .. θεοὺς Τατίαν) ἱδρύω 13C.15 καταχθόνιος see Index, “Deities”, s.v. Θεός ἱε[ρ- ] 23 κατέναντι 158.5 ἱέρεια 42.2 (εἱ-); 69.2 κατέχω see Index, “Deities”, s.v. Μείς ἱερεύς 2.5 (διὰ βίου τοῦ [πρὸ] πόλεως Διονύσου); κατοικέω 203.4 (οἱ ἐν Τετραπυργίᾳ κατοικοῦντες 3.10; 13Α.10; 16.4, 4 (ἱ. διὰ γένους); 91.2; 112.3 (ἱ. συνγενεῖς) ἐκ προγόνων); 115.5; 117.4; 165.4; 192.4; 195.7 (ὁ ἱ. κατοικία 112.11; 117.6; 200.5 τῶν Καισαρήων); 199.1 (ὁ διὰ γένους ἱ.); 200.5; κέλευσις 176.2 (κατὰ τὴ[ν] κ-ν) 205.2 (ἐπὶ Εὐτυχιανοῦ ἱερέως); 206.3 (τοῦ πρὸ κεραίη 90.6 (?, ΚΕΡΑΗ) comm. πόλεως Διονύσου); 207.4 (acc. ἱερέαν) κῆδος 1.2 (ὅμαιμον κ.); 3.21-22 comm. ἱερόν, τό 119.5; 207.6 κήρ 3.8 (sing.: κ. μέλαινα; plur.) ἱερονόμος 15.4 κίνδυνος 204.6 (μεγάλοι κ-οι) ἱερός 187.12; see also ὅρος (ὁ. ἱερός), 168.2 (? εἱερός); κλειδοῦχος 158.2 (κ. Μητρὸς Λαρμηνῆς) see also ὅρος κολάζω 55.2 (κο[λασθεῖσα εἰ]ς τοὺς ὀφθαλ[μούς]); ἱερωσύνη 15.8 (ἐπὶ θυγατρὸς ἱ-ης) 77.5; 81.3; 82.4; 131.1 ([ἰς τ]ὰ ὄμματα, 6 (τ[ὰ ἱκανοποιέω 128.2 (-ηθεῖσα ἐκ Τατίας) ὄμματα]); 132.5, 7; 133.1; 159.1; 160.6 (κατὰ τὸ ἰκάς see εἰκάς κολασθῆναι αὖ τὴν Καρπίμην τῷ παντὶ σώματι); ἱκεσία 4.22 177.[3]; 178.5 (ἰς τὰ σπλάν[χ]να) ἱλάσκομαι 81.4; 83.1; 116.7; 186.6 (εἱλάσοντο); 187.[6] κόλασις 55.[4] ἱμερτός 13C.10 (εἱμ-) κορθύνω 3.22 ἵνα 195.9 (ἵνα στεφανοῦται !) κορύσσω 3.23 ἱππικός 206.2 κόσμος 11.3 (ὁ περὶ αὐτὸν κ.) ἵστημι 109.3 κραταιός 13Β.10
Index 229
κύριος 111.1 (οἱ κύριοι Ἀντωνεῖνος [ ]) (Περείτιος); 186.1 (Ἀρτε[μίσιος]); 188.1 (Δαίσιος); κωκύομαι (med.) 3.22 193.1 (Δαίσιος); 195.4 (μηνὸς ι´ [= Λῷος], ε´); κώμη 4.7,17; 86.3 (ἡ Περευδέ[ων κώ]μη) 196.2 (μη(νὸς) ς´ [= Ξανδικός]); 197.1 (Πάνημος); λαμβάνω 1.20 (μάστιγας) 198.5 (Αὐδναῖος); 203.1 (Δεῖος); 209.2 (Λῷος) λαμπρός 4.3-6 (superl. (ἡ λαμπρ̣οτ[ά]τη καὶ μέλας see κήρ ἀρχαιο{Α}τάτη Μαγνήτων ἀπὸ Σιπύλου, τῶν μέλω 13Β.8
Ἐνμο̣[ν]ιδῶν̣ πόλις);4.18 μένω 130.[3] (ἐν τῷ τόπῳ) λανθάνω 122.3 comm. μερμηραίρω ? 13C.4 λατύπος 110.4 μέρος 61.6 (κατὰ τὸ ἴδιον μ.) λελίημαι 3.6 μέσος 13C.15 (-σσ-) λέων 107.5 μετά 11.5; 39.6 (?); 41.3; 42.4; 78.1; 80.3; 112.6; 114.3 λιβάς 13C.5 μηδέποτε see ἀρνέομαι λιβρός 3.23 (λ. αἰθήρ) μήδομαι 13Β.19 λοιμός 13Β.11 μήτηρ 135.[4]; 169.2; 178.9 λούω (med.) 1.7,8,14; 159.3 (διὰ τὸ λούσασθ(αι) τῇ μινύθω 3.25 (ε)ἰκάδι) μνᾶ 1.19 (μ. ἀργυρίου) λύτρον 116.8 μόγος 188.10 (δέξο τὸν ἐμὸν μ-ν) λυτρόομαι med. 78.4 comm. μυριάς 4.11 λύω 187.11 μυστήριον 4.14 (μ-α Ἀρτέμιδος) Λῷος see μείς μύστης 206.5 (οἱ μ-αι τοῦ πρὸ πόλεως Διονύσου) μάκαρ 188.13; see also θεά ναέτειρα 90.6 comm. (?, [να]έτ.) μάλα 13C.3 ναός 121.5; 158.6 μάνδρα see Index, “Geographica”, s.v. Βασιλικαὶ νεμέθομαι 13Β.2 Μάνδραι νεογνός 13Β.16 μανθάνω 188.12 νέος compar. νεώτερος 36.5 μαρτυρέω 4.20; 159.9 (τῇ Λαρμηνῇ τὰς δυνάμεις) νεούτατος 13Β.13 μάστιξ 1.20 (τριωβελιαίας μάστιγ[̣ ας) νεωκόρος 158.2 (Μητρὸς Λαρμηνῆς) ματεύω 13C.6 (ἀπὸ λιβάδων ἑπτὰ .. ποτόν) νεωποιός 1.17 μεγαλύνω 39.3 (?) νεώτερος see νέος μέγας 123.1; 124.1; 125.1; 127.[1],[2]; 170.2; 204.5; see νημέρτεια 13Β.7 (-τίην) also Index, “Deities”, s.v. Θεῖον νιφόεις 13Β.3 μειλίσσομαι, 3.4 νόμιμος 1.12 (ν. καθαρμός) μείς, μηνός 16.2 (Δαίσιος); 17Α.7 (Ἀπελλαῖος); 17B.1 νύμφη 13C.10; 116.6 (-νφ-) (Δαίσιος); 19.1 (Γορπιαῖος); 36.7 (Γορπιαῖος); 39.1 νύπερ 13Β.5 (Ὑπερβερεταῖος); 40.5 (Δαίσιος); 41.5 (Δαίσιος); νωλεμές /-μέως 3.15 (?) 42.6 (Δεῖος); 60.4 (Δεῖος); 69.[5] (Γορπιαῖος); 84.4 Ξανδικός see μείς (Γορπιαῖος); 91.6 (Δύστρος); 110.1 (Πάνημος); ὀθνεῖος 1.4 (ὀ-ν κῆδος) 112.1 (Δεῖος); 113.5 (Δῖος) 114.6 (Πάνημος); 115.1 οἰκονόμος 171.2 (Ἀρτεμίσιος); 116.9 (Δεῖος); 117.1 (Περείτιος); οἶκος 91.5; 194.[5] ([τῷ σύ]νπαντ[ι οἴκῳ]) 129.1 (Δῖος); 130.8 (Ἀπελλαῖος); 131.8; [142]; ὀλέτειρα 90.6 comm. (?, [ὀλ]έτ.)
[148] (Δαίσιος); 153; 154; 156 (?); 162.1 ὄλλυμαι 13Β.17 (Πάνημος); 163.3 (Περ[ίτιος]); 170.1 (μη(νὸς) ὁλοκληρία 37.7; 43.3; 51.4 (τοῦ σώματος); 70.[4]; 159.7 π[ρώ(του)?]; 177.8 (Ἀρτεμίσιος); 180.1 (Δεῖος); ὅμαιμος 1.1 (ὅ-ν κῆδος) 181.1 (Ἀρτεμίσιος); 182.1 ([Περ(ε)ί]τιος); 185.1 ὄμμα 131.2, [6]
230 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
ὄμνυμι 116.2 (Μῆνα Ἀξιοττηνόν) περί 37.6; 129.3 (?); see also κόσμος ὁμολογ- 121.3 (ὁμο[λογ- ]) περίδειπνον 1.5 ὄνειρον 118.[1] περικαθαίρομαι med. 1.15, 17 ὁπλάριον 169.5 περιορισμός 21.4 (κατὰ τὸν γενόμενον π-ν); 199.9 ὁράω 13C.2 (med. ἰδέσθαι); 188.7 (ἰδέ) Περίτιος (Περείτ-) see μείς ὅρος 12.1 (τοῦ ... Ἀρχανγέλου); 18.1; 21.1 (ὅ. ἱερός) πῆμα 13Β.10 ὅς, ἥ, ὅ (selection) see καιρός πιστεύω 132.2; 187.3 ὅτι 39.5 πίστις 14 comm.; 130.4 οὐάς 13Β.7 (ἐς οὐάδας) πλέθρον 199.10 οὗτος (αὕτη, τοῦτο) 4.3 (διὰ τοῦτο) πλήττω 44.3 (πληγεὶς πόδα) οὕτω(ς) see καλέω; ποιέω ποιέω 39.6 (τινὰ .. οὕτως); 107.6 (τοὺς λέοντας); 119.3 ὀφελμός 13C.13 (ἐκ ὀφελμῶν) (ἄνδραν?); 2.[8] (med. τοῦ ἐλαίου θέ̣σ̣ι̣ν) ὀφθαλμός 55.3; 113.3 (ὀπθαμούς [sic]) ποιναῖος 13Β.12 παιδίον 40.3 πόλις 2.6 (ὁ [πρὸ] πόλεως Διόνυσος); 4.6,19; 15.4; παλαίω3.9 (? παλα‹ί›σας) 194.[6]; 206.6 (ὁ πρὸ πόλεως Διόνυσος) παλάσσω 3.9-10 comm. πολλός 160.9 (?) παλίμβιος 13C.13 πολυήρατος 3.16 πάλιν 131.6 (πάλι); 159.6 πολύς 15.8-9 comm.,10; 160.9 πανατρεκής 13Β.9 πονέω 113.2 (πονέσασα ὀπθαμούς [sic]) Πάνημος see μείς πορεύομαι 123.7 (ἰς τὰ ἴδια) πανθοινία 15.9 πόρος 194.[7] (ἐκ πόρ[ων]) πάντῃ 13Β.15 ποταμός 114.1 πάνυ 13C.4 ποτνίη 3.18 παρά 13Β.2 (παραί); 15.8-9 comm.; 195.6 ποτόν 13C.6 παραγιγνώσκω 191.[2] πούς 13Β.19 (τἀν ποσίν); 44.3; 188.7 παράθεσις 169.7 (ἐν παραθέ[σι γε]ναμένων, sc. τῶν πραγ[ματ-] 187.2 ὁπλαρίων) πράττω see ἀκόλουθος παράστασις 42.3 (κατὰ π-ν τῶν θεῶν) πρεσβεία 4.16 πάρειμι 119.5 ([πα]ρήμην ἐπὶ τὸ ἱε[ρόν]) πρεσβύτερος 210.5 παρέλκω 131.5 ([εὐχήν]) πρίν 188.6 (τὸ π.) παρθένος 158.3; see also θεά πρό see πόλις παρίσταμαι med. 49.6 (κατὰ ὡς παρέστη ἐν τῷ ὕπνῳ) προάστειος 186.4 ([προ]άστεοι) παρκλητήρ 109.3 πρόγονος 112.4 (ἐκ προγόνων) παρορκέω 116.3 προδηλόω 123.6 πᾶς 78.3; 91.4; 186.3; see also ἀναστρέφομαι; σῶμα; προίημι 3.10 φύτλη προίσταμαι 11.2 (med. ὁ προεστὼς θεός) πάσχω 185.4; 188.17 προκάθημαι 4.15 (π-μένη Ἄρτεμις); 84.1 πατήρ 7.[4]; 17Β.8 πρόνοια 158.5 (κατὰ τὴν τῆς θεοῦ π-ν) πατρίς 206.8 προπάτωρ 3.11 πάτρων 187.8 προπύλαιος see Index, “Deities”, s.v. Ἥρως πέδον 13Β.10, C.12, 16 πρόπυλον 163.2; 194.[6] ? πελάζω 13Β.8 πρός 169.8; see also ἀναστρέφομαι; ἄρχων πεντήκοντα 4.12 προσθρώσκω 13Β.10 Περείτιος see Περίτιος προσκαθιερόω 199.2 (τῇ θυσίᾳ .. ἀμπέλους)
Index 231
προσκομίζω 4.7 (δέησιν) συντρέχω 186.4 (συνδρα[μόν]τες εἰς τὴν δα[πάνη]ν) προσμένω 131.3 ([θε]ῷ) σφεῖς 3.12 (ἐνί σφισι), 22 προσοιμάομαι 13Β.6 σῴζω 55.4 ([σ]ωθεῖσα τῆς κο[λάσεως]); 131.3; 204.4 πρόσωθεν 13C.7 (-σσ-) (σωθεὶς ἐγ μεγάλων κινδύνων) προτέρα 17Β.2 σῶμα 51.5; 160.8 (τὸ πᾶν σ.) προφήτης 176.1 σωτηρία 164.5, 6 πρῶτος see μείς τανύω 3.18 ῥαίνω 13C.9 τάττω 158.4 ῥέζω 13C.14 τάφρος 199.8 σαλτουάριος 19.4 τέθηπα 13Β.5 Σεβαστή 59.1(?) τεθμός 13C.2 (κατὰ τ-ν) σεβαστός see Index, “Deities”, s.v Θεός τείρω 13Β.18 σέβω 188.16 τέκνον 6.3; 39.7; 42.4; 118.2; 196.3 σεῦμαι 3.12 (?) τέκος 3.12 σκοπή see Index, “Geographica”, s.v. τεύχω 109.3 σκόρδον 1.7 τηρέω 123.8; 138.2 comm. σμερδαλέος3.7 (-λέη κακότης) τίθημι 21.3; 158.6; 209.4 (τὸ εὐχαριστήριον); med.: σός, σή, σόν see δύναμις 188.5 (ἄνθεμα), 9 (εὐθεσίην) σπλάγχνον 178.7 (-ν[χ]ν-) τίκτω see Index, “Deities”, s.v. Μήτηρ σπουδή 206.8 (διὰ τὴν εἰς τὴν πατρίδα σ-ν) τιμάω 2.1 ([ἐτ]είμ-);15.2 (τειμ-); 17Β.4; 101.1 comm.; σταφιδίτης 77.5 comm. 115.4; 189.3 (ἐτείμ-); 195.6 στεφανηφορέω 111.2 τίομαι 13Β.3 (τει-) στεφανόω 195.9 τοῖχος 11.4 (-οικ-) στήλη 1.13 (-‹λ›λ-); 42.5 (-λλ-); 44.5 (-λλ-); 77.7 τόξον 13C.[17] (-λλ-); 79.5 (-λλ-); 80.6 (-λλ-); 83.3 (-λλ-); 87.5 τόπος 130.3 (-λλ-); 131.4 (-λλ-), [7]; 195.9 (-λλ-) τράπεζα 8.3 στηλ(λ)ογραφέω 120.2; 130.5; 134.2 comm.; 177.5; τρεῖς 1.5 178.12; 188.5 (?) τρέφω 158.7 (ἡ θρέψασα Λαρμηνή) στρατηγός 21.8 τριάκοντα 2.9 (λ ?) σύ, σοῦ, 20.2; 109.2; 160.8; 176.3 (σοί ?); 188.2, 12 τριταῖος 1.7 συγγένεια 65.2 (?, [ ]ENEIA); 78.3 (ἡ σ. πᾶσα) τριωβελιαῖος 1.20 (τριωβελιαίας μάστιγ[̣ ας]) συγγενής 203.5 (οἱ ἐν Τετραπυργίᾳ κατοικοῦντες τροχός 90.3 συνγενεῖς) τρύω 13Β.15 συγχωρέω 133.2 comm. τύχη see ἀγαθός συμβολαφόρος 79.3 (-νβ-) ὑγείη 188, verse 6 comm. σύμβιος 29.3; 41.4 (-νβ-); 91.3 (-νβ-); 114.3 (-νβ-) ὕγιος 188, verses 2-3 and 6 comm. συμβίωσις 189.2 (ἡ συνβ. ἡ τῶν Καλοκαίρων) υἱός 2.4; 11.5 (ὑῶν); 33.4; 49.5; 52.5; 54.4; 92.1; 110.5; συμμένω 199.12 112.6; 114.5 (ὑοῦ); 116.5; 190.[5]; 195.3; 198.4; συμπάρειμι 1.3 202.3 σύμπας 194.[5] (-νπ-) ὑμνῳδός 115.2 (οἱ ὑμνῳδοὶ τῆς Ἀρτέμιδος) σύν 11.3 (τῷ .. κόσμῳ ..); 110.4 (τῷ υἱῷ); 117.6 (τῇ ὑπάλυξις 13C.1 κατοικίᾳ); 158.7 (sÁn gn≈[m˙]) ὑπέρ 6.2; 29.2; 33.3; 37.[7]; 40.2; 43.3; 45.3; 46.3; 49.4; συνάγω 195.5 (οἱ συνηγμένοι ἐν Σπαλμασει) 50.3; 51.4; 54.3; 57.3; 60.[3]; 62.[2]; 63.4; 70.[4]; 71.3; συντέλεια 4.10 (εἰς τὴν σ-ν τῶν χειλίων)
232 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
84.2; 91.3; 92.1; 135.4; 161.[3]; 164.2, 5; p.176, n. χαρίζομαι 13Α.5 (τὸ ἀργύριον εἰς τὸν θεόν) 144; 182.[4]; 190.3; 198.2; 211.[3] χάρις 188.12 (σοὶ χ. ἀθανάτη); 109.2 (εὐχωλῆς χάριν) Ὑπερβερεταῖος see μείς χαριστήριον 8.4; 39.4; 108.1 ὑπερμενής 13Β.4 χείρ 13Β.13 ὑπισχνέομαι 13Α.10 χίλιοι 4.11 (χειλ-) ὑπερφίαλος 3.9 χοιρίδιον 1.15 ὕπνος see παρίσταμαι χράομαι med. 4.16 (πρεσβείας χρη‹σ›αμένη(ς)); 160.4 ὑπό 4.7; 21.5; 77.6; 159.2; 169.5; 199.8 (κεχρῆσθαι θ̣ύ̣μα‹σ›ιν τῆς Μητρὸς θεῶν) φάος 166.4 χρή 13C.8 φάτις 13Β.8 χρησμός 3.2; 13Α.2 (κατὰ χ-ν), Β.1 φέρω 3.14 [χ]ρηστηρ[ι- ] 53.4 φεῦ 13Β.9 χρῖσις 11.4 (-ρεισ-) φεύγω 125.5 ([ ]φυγε) χώρα 199.6 (ἡ ἐπὶ Βασιλικαῖς Μάνδραις) φήμη 152 comm. χωρίον 210.6 (Ῥόενδος) φιλάγαθος (adv.) see ἀναστρέφομαι Ω 18.4 (Α - Ω) φιλανθρωπία 4.2 ὡς 199.10 (χώραν ... ὡς πλέθρων οὖσ[α]ν εἴκοσι); see φιλάνθρωπος 4.9 also παρίσταμαι φίλιος 1.10 φιλόκαισαρ 197.3 (φ. φρατρία) LATIN: φράτρα 193.4 (ἡ τῶν ἁμαξέων φ.) libertus 9.1 (l(ibertus)) φρατρία 197.3 (ἡ φιλόκαισαρ φ.) lubens see votum φύρδην 13Β.17 meritus see votum φύτλη 13Β.17 (πᾶσα φ.) solvere see votum φώς 13Β.18, C.2, 11 votum 9.3 (v. solvit lube(n)s merito)
VI PHONOLOGY – GRAMMAR (Orthographical variants in names of indigenous deities are not listed)
VOWELS ([ἀπ]έκτινε); 159.4 (ἰκάδι); 177.5 ([ἔ]διξε); 188.8, (Itacistic spellings are listed only selectively) 16 (δυνάμι, σέβιν); 207.3 (γονῖς) υ ει .2 ([ὀν]ύρῳ) αι instead of α: 185.5 (αἰσθενείᾳ) instead of : 118 ε ευ .8 (ε(ὐ)χήν) ε instead of αι: κέ (selection): 12.2; 44.4; 159.4 instead of : 204 ε η .2 (πονέσασα) (λούσασθε); 177.6 (-γραφῆσε); 210.2 (κατάκητε) instead of : 113 ει η .2 (εἱμιόνου) αι instead of ε: 81.3 ([Εὐ]γεναίτωρ); 181.3 (Παιτρα-) instead of : 84 ει ι .11 χειλ- .4 χρείσει α instead of ε: 44.4 (θαραπευθείς) instead of 4 ( ); 11 ( ), and passim η ι .2 -θέμηος .4 Ἠωάνου η instead of ει: 195.5, 8 (Καισαρήων); 210.2 instead of : 30 ( ); 210 ( ) (κατάκητε) α instead of ο: 116.1 (Ἀπάλαυστος) ω ο .1 Ἑρμωγένης .4 δυσκωλ- ι instead of ει (selection): 1.11 (ἰσιέναι, Hellenistic); instead of : 30 ( ); 185 ( ) υ οι: 77.4 ([ἄγ]ν̣υαν); 160.8 ? σύ 78.6 (ἐνοφιλο-); 116.1 (ἐπί); 123.3 (δυνάμις); 132.6 instead of ( ) υ instead of ου: 128.1 (Μενάνδρυ)
Index 233
οι instead of υ: 17Α.4, B.4, 9 (Θοιν-) Consonants in combination: ο instead of ω: 12.8 (Παρσάδον) -πθ- instead of -φθ-: 113.3 (ὀπθαμούς) Omission of intervocalic Iota: 39.6 (ἐπόησαν); 90.6 -σστ- instead of -στ-: 68.3
comm.; 186.4 ([προ]άστεοι) Latin: Iota adscriptum written inconsistently: 1.2, 5, 10, 12, 15, Omission of medial n: 9.3 (lube(n)s) 18 (Hellenistic); 11.1, 3, 4 (Roman Imperial); 203.4, 7 Simplification: 36.3 (Ἀρόντι[ος] = Ar(r)untius) (4/3 B.C.)
Crasis: 209.5 (? τεὐχαρι(σ)τήριον) DIALECT Latin: -ο- < -u- (selection): 36.3 (Ἀρόντι[ος] = Ionic: 1.18 (ποτνίην); 13.vs. 4 (νημερτίην), 24 (ῥῆναι); Ar(r)untius) πολλός ὑγίην, [ε]ὐθεσίην 160.9 ( ); 188.6 ,9, 11 ( ) CONSONANTS NOUNS AND NAMES Stops: Declension: -γ(-) instead of -κ(-): 61.5 (ἐγλυτρ-); 80.4 (ἐγλυτρ-); 3rd decl.: 204.5 (ἐγ μεγ-) Dental stem: 114.2 (Ἀπελλῆδος) -κ- instead of -χ-: 11.4 (τοίκου) ι-stem: Omission of κ/γ: 77.4 (ἐλυτρωσάμενοι) -gen. in -έος: 85.3 (Ἀθηναπόλεος) Nasals (ν): Diphthongal stem in -εύς: ν .7 τοῦτες Omission of : 78 (- ); see below “Latin” -gen. in -έος: 91.2 (ἱερέος) ν .4 ἱερέαν Addition of final : 207 ( , see below -acc. in -ῆ: 115.5 (ἱερῆ) “Fluctuation of declension”) Fluctuation of declension: 6.1-2 (Μενεκρά[του]); 118.4- ν .5 Ἐνμο- 22 νανκ- .15 Unassimilated : 4 ( ), (- ); 13B 5 (Ἀπολ(λ)οφάνην); 119.2-3 comm. (ἄνδραν); 197.5, ἐνπολ- .13 παλινβ- .4 συνβ .2 Ἐνμο ( ), C ( ); 41 ( -); 43 ( ); 9, 10, 11, 12 (Ἑρμογένου); 198.3 (Ἑρμογένου); 207.4 77.3 (Κονχ-); 78.3 (συνγ-); 79.3 (συνβ-); 91.3 (ἱερέαν) (συνβ-); 114.3 (συνβ-); 158.8 (ἐνκτ-); 178.7 (σπλάν[χ]να); 189.2 (συνβ-); 203.5 (συνγ-) PREPOSITIONS IN COMPOSITIONS Liquids: ἀνά metri gratia with apocope, 188.2 (ἄνθεμα) Omission of λ: 113.3 (ὀπθαμούς) Ἀπάλαυστος instead of Ἀπό-, 116.1
Sibilants: παρά metri gratia with apocope, 109.3 (παρκλητῆρι) ζ instead of ς: 195.3 (Σωκράτουζ Παρ-) Omission of σ/ς: VERBS Before dental: 4.17 (-μένη(ς) τῆς); 38.4 (-χαριτ-); Irregular augment: 78.4-5 comm. 209.3, 6 (-χαριτ-) Aor. I with endings of aor. II: 186.6 (εἱλάσοντο) Before vowel: 209.3 (Ἀχολὶ<ς> εὐχ-)
SINGLE VERBS Gemination: - of λ: στηλλ-: 42.5; 44.5 and elsewhere ἁμαρτῆναι (aor. inf. of ἁμαρτάνω), 160.3 - of ν: 4.21-22 (ἀν/νανκ-) ἀπεδώκομεν (aor. of ἀποδίδωμι), 78.5 See also below “Consonants in combination” βάλασα (aor. participle of βάλλω), 159.4
[πα]ρήμην (imperf. of πάρειμι), 119.5 Simplification: περικαθαρamen- instead of περικαθhρamen- (aor. 12.6 (ἐκλ[η]σίας); cf. 18.2-3; 13.vs. 23; 94.2 comm.; participle of περικαθα¤romai), 1.11, 15, 17 118.4 (Ἀπολοφάνην); 210.4 (Ἠωάνου); see below
“Latin”
234 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
SYNTAX Construction: Congruity: -Construction with participle instead of verbum finitum: 1.8-9 (ἐὰν ἅψηται ... εἰσπορευέσθωσαν); 193.3-6 (ἡ 116.1-4 .. φράτρα .. ἀνέθηκαν); 207 (Τατιανὸς .. καὶ -Confused constructions: 159; 185 Βάσσα καὶ Τατ[ι]ανὸς .. ἀνέσ[τ]ησεν)
Moods: -indicative instead of subjunctive: 195.9 (ἵνα στεφανοῦται)
VII SELECTED TOPICS
Aegilops (afig¤lvc), ulcer or lachrymal fistula, afflicted on the eyes of a sinner, 159 Agon Emmonideia held by the Magnesians from the Sipylos, 4 érxifrãtvr, 189 Association: - of Symbolaphoroi, 79 - of hymnodoi of Artemis, 115 - of sacrificers (thysiastai), 195 - private (ofl suggene›w), 203 - Symbiosis of “good seasons” (kalόkairoi), 189 Boundary: - of the church of Parsada (rediscovery), 12 - of a church, 18 - of the temple of Artemis (Sardiane), 21 - of the Pebaleis, its marking (periorismόw), 199 Cathartic requirements before entering sanctuary, 1 Confession: - of a man who touched by ignorance (the statue of) the Gloomy (émeid¤thw) Artemis at the gate (§mpÊliow), 77 - of a man who swore by Meis Axiottenos and perjured, 116 - of a person mitigating the divine wrath, 119-120 - of somebody ignoring special days and approaching the sanctuary unsuitably, 119 - of a man who performed the rite of purification for his wife, 123 - of a woman punished twice on her eyes, 131 - of a woman who took a bath on the 20th day (efikãw) of the month, 159 - of a woman who trespassed and used the sacrifices of Meter Larmene, 160 - of a woman punished by the Tazenian gods in her inwards, 178 - to Meter Andirene (metrical), 188 Customary purification (nÒmimow kayarmÒw), 1 Debt (§nof(e)ilόmenon) returned together with ransom, 78 Dedicant(s): - cured (yarapeuye¤w) by divine intervention, 44 - smitten in his foot (plhge‹w pόda), 44 - ordered by an oracle to set up a stele, 53 - paid ransom to the gods, 61, 78, 79, 80, 116 - saved by divine help from great dangers, 204
Index 235
Dedication: - of cult table (trãpeza) and censers (yum¤atra) to Apollon Kisaualouddenos, 8 - of plaster of a wall (≤ toË to¤(x)ou xr›siw) and painting (zvgraf¤a), 11 - according to the god’s manifestation during sleep, 49 - for protection of a mule, 84 - of a statue of Telete, 93, - of lions to the Mother of Gods, 107 - of a statue of Zeus by the Spelmenoi, 112 - to the River-God Hermos, 114 - to Thea Andene by the brotherhood of the wagoners (èmaj°vn frãtra), 193 - of a propylon (?) to Emperors, 194 - of a building to Domitian and Domitia, 201 - in the sanctuary of Zeus Sabazios to Artemis Anaeitis, 207 Deification, private, 17 Emmonides: see “Agon” Emperor-loving (philokaisar) phratria, 197 Epigram for (Meter or Thea) Larmene, 166 Epiphany of the gods: - parãstasiw t«n ye«n, 42 - Mega Theion Epiphanes, 190 Evil, terrible (smerdal°h kakόthw), suffered by the inhabitants of Apollonis, 3 Fragment of a hymn, 90 Gymnasia in Thyateira, 2 Hekate in Lydia, 23 Hieronomoi in Hierokaisareia, 15 Key-bearer (kleidoËxow) of Meter Larmene, 158 Macedonians of Apollonis, 3 Magnesia ad Sipylum, qualified as lamprotãth ka‹ érxaiotãth, 4 Magnesians ad Sipylum who were asked to contribute the Mysteria of Artemis, 4 Magnesians who regarded themselves as offsprings of an Emmonides (Emmonidai), 4 Metrical inscriptions: - Oracles (xrhsmo¤) of the Didymaean Apollon for Apollonis, 3 - Hymn (fragmentary), 90 - Dedication to Apollon Syrmaios, 109 - Epigram for Meter Larmene (fragmentary), 166 - Confession of a sinner who probably suffered from his foot, 188 Money: - spent for olive oil, 2 - spent (dapãnh) for appeasing the gods, 186 - see “Purification” Mystai of Dionysos prÚ pόlevw, 206 Mysteria of Artemis, 4 Neopoioi who served monthly (§pimhnieÊontew), 1 Ocular problems common in Lydia, 159 Oracle of Clarian Apollon to CaesareaTroketta (rediscovered), 13 Oracles (xrhsmo¤) of Didymaean Apollon for Apollonis, 2 Pain (êxow) suffered by the inhabitants of Apollonis, 3 panyoin¤a (feast) at Hierokaisareia, 15
236 H. MALAY ‒ G. PETZL, New Religious Texts from Lydia
Pebal°vn katoik¤a near Kula, 199-200 Pereud°vn k≈mh and the people outside the town ([pro]ãsteoi) who spent a certain amount of money (dapãnh) for appeasing the gods, 186 Piglets in purificatory rites, 1 profÆthw at Nisyra, 176 Propylon dedicated to Hadrian and M[eter Larmene?], 163 Provocation of several gods by the inhabitants of Apollonis, 3 Provincial high-priest of Augustus, 195 Purification (ègneÊesyai),1: - by paying money - by providing a piglet - by receiving lashes - from the death of a relative - from a stranger’s death - from attending a burial - from killing an inoffensive (f¤liow) person - from killing a person unintentionally - from sexual intercourse - from touching or eating garlic - of a •ta¤ra - of a yerãpaina Rhoendos, a village SE of Philadelphia, 210 Royal Folds (Basilika‹ Mãndrai) near the site of the Pebaleis, 199 Sacrifices of Zeus Keraunios, 199 Spalmasis, a village near Maionia, 195 Symbiosis: see “Association” Temple of Aphrodite in Saittai, 111 Temple warden (nevkόrow) of Meter Larmene, 158 Thysiastai of the temples of Augustus, 195 Vineyards consecrated for the sacrifice of Zeus Keraunios, 199 Wagoners (èmaj°vn frãtra) in Maionia, 193 Watching Place (SkopÆ) of the Pebaleis, 199 Woman: - consecrated to the service of Thea Larmene in her childhood, 158 - making a vow while people were suffering from a harassing disease, 185
______
HERMOKAPELEIA e Derekoy • el APOLLONIS
Tepecik • Moschakome
HYRKANISe
.-MOSTENE?
e NIKAIA? MalayLYDIA - Petzl, 2016 The ancient area of Lydia has yielded a particularly rich epigraphical harvest of Greek-Roman Antiquity. Inscriptions were found on the surface of ancient sites, during archaeological excavations or discovered in the course of construction work. Over the past decades Hasan Malay (former professor at the Ege University, Izmir) travelled frequently in that region and took copies and photographs of many inscribed stones which were often brought to his attention by inhabitants of remote villages; he also arranged the stones' transport to museums. Further inscriptions were brought to light during a rescue excavation organised by him of the sanctuary of Thea Larmene. From this collection Hasan Malay and Georg Petzl (former professor at the Cologne University) present in this ETAM volume more than 200 unpublished inscriptions, which refer to the religious life. The earliest ones belong to the Hellenistic period, the majority of them were written in the Roman Imperial period, the latest ones date from the Christian Antiquity. The texts belong to various categories: A Lex Sacra, a report on the financing of the mysteries of Artemis, a hymn, a number of oracles, boundary stones, honorific, building and funerary inscriptions, and, above all, dedications, amongst which a good number of "confession inscriptions" (with the so far only one written in verses). The material is presented according to a geographical order, the accompanying map helps to locate the individual sites. A number of rural sanctuaries are dealt with in special chapters (XVI; XXI XXIII; XXV); anepigraphic finds (reliefs and sculptures), which were made in these places, are attached in appendices. All the documents - many of them outstanding in novelty - are illustrated by photographs, translated and furnished with commentaries. Detailed indices will be welcomed by the reader wishing to get an overview of the rich material.
Hasan Malay, born 1948 in Izmir (Turkey). He received the Ph.D. degree in Classical Philology from the Istanbul University in 1981. He retired in 2000 from the Ege University, Izmir, where he served as professor ofAncient History. His research interest is Greek and Roman History and Epigraphy of western Asia Minor.
Georg Petzl (born 1941 ), having passed his doctorate in Classical Philology and Ancient History at the University of Cologne, specialized in the field of Epigraphy (studies and research carried out amongst others at the College de France and the Ecole Pratique des Hautes Etudes in Paris, at the Center for Hellenic Studies in Washington, D.C., and at the Institute for Advanced Study in Princeton, N.J.; work in several museums and fieldwork in western Asia Minor). Apart from many articles on that subject he has published the following books: Die Inschriften van Smyrna (3 vols., 1982-1990), Die Beichtinschriften Westkleinasiens (1994), and Philadelpheia et ager Philadelphenus (= Tam V 3; 2007).
ISBN: 978-3-7001-8048-7
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