Greek Metrical Sacred Regulations Andrej Petrovic & Ivana Petrovic (Durham) [email protected] / [email protected] 1. LSAM 16: Gambreion, 3rd c. BC. ἀγαθῆι τύχηι, ἱ̣ε̣ρ̣ονομοῦντος Δημητρίου, μηνὸς Θαργηλιῶνος δευτέραι, Ἀλέξων Δάμωνος εἶπεν· νόμον εἶναι Γαμβρειώταις 5 τὰς πενθούσας ἔχειν φαιὰν ἐσθῆτα μὴ κατερρυπωμένην· ... τὸν δὲ μετὰ Δημήτριον στεφανηφόρον ταμίαν αἱρεθέντα ἀναγράψαι τόνδε τὸν νόμον εἰς δύο 30 στήλας καὶ ἀναθεῖναι τὴμ μὲν μίαν πρὸ τῶν θυρῶν τοῦ Θεσμοφορίου, τὴν δὲ πρὸ τοῦ νεὼ τῆς Ἀρτέμιδος τῆς Λοχίας· ἀνενεγκάτω δὲ ὁ ταμίας τὸ ἀνάλωμα τὸ γε35 νόμενον εἰς τὰστήλας τῶι πρώτωι λογιστηρίωι. With good fortune. Hieronomos was Demetrios. In the month Thargelion, on the second day, Alexon, son of Damon proposed. It is law of the citizens of Gambreion that the widows wear light coloured clothes, unstained by ashes; ... The treasurer who is appointed after the stephanephorate of Demetrios should see to it that this law is inscribed on two stelae and [that] one of these is consecrated in front of the doors of the Thesmophorion, and the other one in front of the temple of Artemis Lochia. The treasurer is to forward the bill for the (sc. making and setting up of) the stelae to the first accountant. 2. SEG XXVIII 103 (NGSL 2, ll. 18-21 & 43-47): Eleusis, 4th c. BC. 18-21 Φιλόκ̣ω[μ]ος Φαλανθίδου Ἐλευσίνιος εἶπεν· τύχηι ἀγαθῆι τῶν δημοτῶν· ὅπως ἂν τῶι Ἡρακλεῖ τῶι ἐν Ἄκριδι πρόσ20 οδος ἦι̣ ὡς πλείστη κ̣αὶ ἡ θυσία θύηται ὡς καλλίστη, ἐψηφίσθαι τοῖς δημόταις· Philokomos from Eleusis, son of Phalanthides proposed: with good Fortune for the citizens of the deme. In order to increase the income of Heracles of the Hilltop, and in order to organize the sacrificial ceremony as beautiful as possible, the deme has decided: 43-47 ἀναγράψαι δὲ τόδε τὸ ψήφισμα τὸν δήμαρχον ἐν στήλει λιθίνει καὶ στῆσα45 ι ἐν τῶι ἱερῶι τοῦ Ἡρακλέως τοῦ ἐν Ἄκριδι, ὅπως ἂν τὰ ἐψηφισμένα ὑπὸ τῶν δημοτῶν κύρια εἶ εἰς τὸν ἀεὶ χρόνον... The president of the deme ought to have this decree inscribed on a stone stele and to set it up in the sanctuary of Heracles of the hilltop, in order that what has been decided by the deme could remain valid for ever. 2 3. SEG XXXI 122 (NGSL 5, ll. 1-5): Attica, 2nd c. AD ἀγαθῇ τύχῃ. ἐπὶ Τίτου Φλαβίου Κόνωνος ἄρχοντος καὶ ἱερέως Δρούσου ὑπάτου, Μουνιχιῶνος ὀκτὼ καὶ δεκάτῃ· ἔδοξεν τῷ ἀρχερανιστῇ 〚Μάρκῳ〛 Αἰμιλίῳ Εὐχαρίστῳ Παιανιεῖ συνόδου τῆς τῶν Ἡρακλιαστῶν τῶν 5 ἐν Λίμναις̣... With good fortune. Titus Flavius Conon was archon and priest of Consul Drusus, on the 18th day of month Mounichion, Marcus Aemilius Eucharistus of Paeania deme, president of the council of the association of Heracles of the Marshes has decided... 4. SEG XXXVI 267 (NGSL 4, ll. 1-8): Marathon, 61/60 BC. With good fortune. Theophemos ἀγαθῇ τύχῃ· ἐπὶ Θεοwas archon. φήμου ἄρχοντος· vvv Pythagoras and Sosikrates Πυθαγόρας καὶ Σωσιand Lysander κράτης καὶ Λύσανδρος 5 οἱ συνέφηβοι Πανὶ καὶ were fellow ephebs of Pan and the Nymphs and have decidated this. Νύμφαις ἀνέθηκαν. <Α> ἀπαγορεύει ὁ θεός· μὴ The god prohibits: one should not bring in [ε]ἰσφέρειν χρωμάτιν[ον] coloured items [μ]η̣δὲ βαπτὸν μηδὲ Λ[ nor dyed items nor ... 5. SEG XXVII 421 (NGSL 7, ll. 1-3): Μegalopolis ca. 200 BC. Stele of Isis and Sarapis. Στάλα Ἴσιος Σαράπιος. God. Good fortune. Sacred sanctuary Θεός· τύχα αγαθά. Ἱερὸν ἅγιον Ἴσιος of Isis, Σαράπιος Ἀνούβιος. Sarapis, Anubis. 6. Some examples of Greek metrical sacred regulations (non oracular); for a fuller overview cf. Petrovic/Petrovic (2006): a) SGO 01 / 17 / 01 Euromos 2nd AD 1-3 Vers 1 3-4 Vers 2 4-6 Vers 3 7-8 Vers 4 9-11 Vers 5 11-13 Vers 6 εἰ καθαράν, ὠ ξείνε, φέ|ρεις φρένα καὶ τὸ δίκα[ι]|ον ἤσκηκες ψυχῇ, βα[ῖ]νε κατ’ εὐίερον· εἰ δ’ ἀ|δίκων ψαύεις καί σοι | νόος οὐ καθαρεύει, | πόρρω ἀπ’ ἀθανάτων | [ἔ]ργεο καὶ τεμένους· | οὐ στέργει φαύλους | [ἱ]ερὸς δόμος, ἀλλὰ κο|λάζει, τοῖς δ’ ὁσίοις | [ὁ]σίους ἀντινέμει | [χάριτας] If you bring a pure mind, stranger, and if in your soul the justice is practiced, come to this place of sanctity. But, if you touch the unjust and if your sense is not pure, stay away from the gods’ rite and land. The holy house does not approve of the villains, it castigates them, but the pious ones will receive pious gifts in return. 3 b) LSS 91 (I.Lindos II 487, ll. 23-26) , Lindos, imperial period τὰν ποτ’ Ὄλυμπον ἔβας ἀρεταφόρον· εἴσιθι τοιγὰρ εἰ καθαρὸς βαίν(ε)ις, ὦ ξένε, θαρραλέως· εἰ δέ τι πᾶμα φέρ(ε)ις, τὸν ἀπάμονα κάλλιπε νάον στεῖχε δ’ ὅπᾳ χρήζ(ε)ις Παλλάδος ἐκ τεμένους. Having trodden the virtuous path toward Olympus, enter- that is to say If you are coming pure, stranger, enter without fear, but if you are carrying blame with you, leave the blameless temple go where ever you want, but stay away from Athena´s precinct. Epigraphic context (I.Lindos II 487): [κα]θαρ̣ο[ὺ]ς̣ π̣[αρίναι κατὰ ὑποκείμενα]· [π]εριραντηρίων εἴσω καὶ τῶν τοῦ ναοῦ [πυλῶν] [ἴ]ναι ὅσιον φειδομένους ὁράσεως τέκνων βδ̣[ . ] [ἀ]πὸ παντὸς ἐναγοῦς, ἀνάγνου, ἀθέσμου, μὴ τὸ [σῶ]5 μα μόνον ἀλλὰ καὶ τὴν ψυχὴν κεκαθαρμένου[ς]· [ὅ]πλα ἀρήια μὴ φέροντας· αἰσθῆτας καθαρὰς ἔχοντας χωρὶς ἐπικρανίων· ἀνυποδέτους ἢ ἐν λευκοῖς μὴ αἰγείοις ὑποδήμασι· μηδέ τι αἴγιον ἔχοντας· 10 μηδὲ ἐν ζώναις ἅμματα· [ἀ]πὸ φθορᾶς γυναικὸς ἢ κυνὸς ἢ ὄνου ἡμε(ρῶν) μ[αʹ]· [ἀπὸ] διακορεύσεως μαʹ· [ἀπ]ὸ κήδους οἰκίου μαʹ· [ἀπὸ λ]ο̣ύσεως κήδους ζ· ἀπὸ ἰσόδου γ· 15 [ἀπ]ὸ λέχους γ· λεχὼ καʹ· [ἀ]πὸ ατ γ̣υνὴ σμησαμένη· ἀπὸ [συ]νο[υ]σί[ας] λουσάμενος ἢ ἁγνισάμ[ενος]· ἀπὸ κο[ι]νῆ[ς] ἡμε(ρῶν) α· ἀπὸ τῶν παρανόμων οὐδέποτε καθαρός· 20 ἰερεῖς, μολποί, μουσικοί, ὑμνῳδοί, ὑπηρέται, ἀπ[ὸ] τῶν ἀκουσίων πάντοτε καθαροί, τῷ ἰερῷ καθαρσίῳ χρώμενοι. τὰν ποτ’ Ὄλυμπον ἔβας ἀρεταφόρον εἴσιθι· τοιγὰρ εἰ καθαρὸς βαίνις, ὦ ξένε, θαρραλέως, 25 εἰ δέ τι πᾶμα φέρις, τὸν ἀπάμονα κάλλιπε ναόν· στείχε δ’ ὅπᾳ χρῄζις Παλλάδος ἐκ τεμένους. According to the regulations may the pure ones proceed within the perirrhanteria and the gates of the temple let them enter piously, abstaining from looking at [breast-fed?] children, being cleansed from any pollution, impurity or transgression, 5 not only in respect to their body, but also to their soul. They are not to carry iron weapons. They are to wear pure clothes, without head gear. Without shoes, or in white sandals, but not made of goat skin. One should have nothing goat-y. 10 One should have no knots in one's belts. After miscarriage by a woman, or a bitch, or an ass, 41 days. After defloration, 41 days. After death of a member of the household, 41 days. After washing of the corpse, seven days. After a visit, three days. 15 After [contact to] a woman who has delivered a child, three days. A woman who has delivered a child, 21 days. After [menstruati?]on, after the woman has cleansed herself. After sex, after one has washed or cleansed himself. After [sex with] a prostitute, one day. After things unlawful, one is never pure. 20 Priests, singers, musicians, performes of hymns, temple attendants, after involuntary [pollution], are always pure after they have applied sacred purifier. Having - precinct. c) LSS 108, Rhodes, 1st c. AD. ἁγνὸν χρὴ ναοῖο θ[υ]-|ώδεος ἐντὸς ἰόντ[α] ἔνμεναι · οὐ λουτροῖ| ἀλλὰ νόῳ καθαρόν. He who goes inside the sweet smelling temple must be pure. Pure not by bathing, but in mind. 4 d) AP XIV, 71: Ἁγνῆς πρὸς τέμενος καθαρός, ξένε, δαίμονος ἔρχου ψυχὴν νυμφαίου νάματος ἁψάμενος· ὡς ἀγαθοῖς ἀρκεῖ βαιὴ λιβάς· ἄνδρα δὲ φαῦλον οὐδ’ ἂν ὁ πᾶς νίψαι νάμασιν Ὠκεανός. Stainless in respect to your soul, stranger, come to the temenos of the pure deity, after you have washed yourself with water sacred to Nymphs. For the virtuous, just a drop will suffice, but him who is wicked will not wash the water of the whole Ocean. e) AP XIV, 74: Ἱρὰ θεῶν ἀγαθοῖς ἀναπέπταται, οὐδὲ καθαρμῶν χρειώ· τῆς ἀρετῆς ἥψατο οὐδὲν ἄγος. ὅστις δ’ οὐλοὸς ἦτορ, ἀπόστιχε· οὔποτε γὰρ σὴν ψυχὴν ἐκνίψει σῶμα διαινόμενον. The sanctuary of gods is open for the virtuous, I do not even require cleansing – because to virtue clings no pollution. But whoever is wicked in heart – away with you! Because never will bathing your body purge the filth of your soul. f) Cf. also LSAM 84, 2-5 (Nock 1958), Smyrna, 2nd/3rd c. AD (SGO 05/01/04 ~ I.Smyrna 1.728) : ..της Μενάνδρου ὁ θεοφάντης ἀνέθηκεν. [πάν]τ̣ες ὅσοι τέμενος Βρομίου ναούς τε περᾶτε, τ̣εσσαράκοντα μὲν ἤματα ἀπ’ ἐχθέσεως πεφύλαχθε νηπιάχοιο βρέφους, μὴ δὴ μήνειμα γένηται, 5 ἔκτρωσίν τε γυναικὸς ὁμοίως ἤματα τόσσα· ἢν δέ τιν’ οἰκείων θάνατος καὶ μοῖρα καλύψῃ, εἴργεσθαι μηνὸς τρίτατον μέρος ἐκ προπύλοιο· ἢν δ’ ἂρ’ ἀπ’ ἀλλοτρίων οἴκων τι μίασμα γένηται, ἠελίους τρισσοὺς μεῖναι νέκυος φθιμένοιο, 10 μηδὲ μελανφάρους προσίναι βωμοῖσι ἄνακ̣τ̣[ος,] μηδ’ ἀθύτοις θυσίαις ἱερῶν ἐπὶ χῖρας ἰάλ[λειν,] μηδ’ ἐν Βακχείοις ᾠὸν ποτὶ δαῖτα τ[ίθεσθαι?] καὶ κραδίην καρποῦν ἱεροῖς βωμοῖς̣ [—] ἡδεόσμου τ’ ἀπέχεσθαι, ὃν Δη̣μ̣[ήτηρ ἀμάθυνεν?·] 15 ἐχθροτάτην ῥίζαν κυάμων ἐκ σπέ̣[ρματος? —] Τειτάνων προλέγειν μύσταις̣ [—] καὶ καλάμοισι κροτεῖν οὐ θέσ̣[μιον εἶναι —] ἤμασιν, οἷς μύσται θυσί̣[ας —] [μηδ]ὲ̣ φορ̣ε̣ῖν Σ̣Υ̣[—] Theophant [--]tes, son of Menander has dedicated this. All of you who are to enter the precinct and the temple of Bromios forty days since exposure you must observe 5 of a new-born child, so that no cause for wrath is given, 5 and after miscarriage by a woman, just as many days. If someone in the household is swept by doom and death withdraw from the propylon for a third part of a month. An if in somebody else's house some pollution ensues, stay [away] for three suns when the dead has perished, 10 nor are people to approach the altars of the lord wearing black cloaks, nor to lay hands onto sacrificial animals before they are sacrificed, nor to put an egg [onto a table] for lunch during Bacchic feast [?] and to offer a heart on the sacred altars is [forbidden ?] and keep away from green mint, that Dem[eter turned to dust ?] 15 most despicable root from the seed of beans [---- ? ] One should first tell the initiated that the Titans' [---?] and it is [not allo]wed to make racket with flutes [---] on the days on which the initiated [perform?] sacrifices and one is not allowed to wear [----?] g) Lucian, On sacrifices 12-13 Θέμενοι δὲ βωμοὺς καὶ προρρήσεις καὶ περιρραντήρια προσάγουσι τὰς θυσίας, βοῦν μὲν ἀροτῆρα ὁ γεωργός, ἄρνα δὲ ὁ ποιμὴν καὶ αἶγα ὁ αἰπόλος, ὁ δέ τις λιβανωτὸν ἢ πόπανον, ὁ δὲ πένης ἱλάσατο τὸν θεὸν κύσας μόνον τὴν ἑαυτοῦ δεξιάν. ἀλλ’ οἵ γε θύοντες—ἐπ’ ἐκείνους γὰρ ἐπάνειμι—στεφανώσαντες τὸ ζῷον καὶ πολύ γε πρότερον ἐξετάσαντες εἰ ἐντελὲς εἴη, ἵνα μηδὲ τῶν ἀχρήστων τι κατασφάττωσιν, προσάγουσι τῷ βωμῷ καὶ φονεύουσιν ἐν ὀφθαλμοῖς τοῦ θεοῦ γοερόν τι μυκώμενον καὶ ὡς τὸ εἰκὸς εὐφημοῦν καὶ ἡμίφωνον ἤδη τῇ θυσίᾳ ἐπαυλοῦν. τίς οὐκ ἂν εἰκάσειεν ἥδεσθαι ταῦτα ὁρῶντας τοὺς θεούς; καὶ τὸ μὲν πρόγραμμά φησι μὴ παριέναι εἰς τὸ εἴσω τῶν περιρραντηρίων ὅστις μὴ καθαρός ἐστιν τὰς χεῖρας· ὁ δὲ ἱερεὺς αὐτὸς ἕστηκεν ᾑμαγμένος καὶ ὥσπερ ὁ Κύκλωψ ἐκεῖνος ἀνατέμνων καὶ τὰ ἔγκατα ἐξαιρῶν καὶ καρδιουλκῶν καὶ τὸ αἷμα τῷ βωμῷ περιχέων καὶ τί γὰρ οὐκ εὐσεβὲς ἐπιτελῶν. Once they have instituted altars, proclamations and lustral areas, they bring the sacrifices, the farmer an ox from the plough, the shepherd a lamb, the goatherd a goat, someone else frankincense or a sacrificial cake, whereas the poor man ever appeases the god by merely kissing his own right hand. But sacrificers – for I shall revert to them - after garlanding the victim and having examined it much earlier to see it’s unblemished, in case they sacrifice something useless, bring it to the altar and slaughter it before the eyes of the god, while it lows piteously, producing in all probability sounds of good omen and already using muted tones to harmonise with the sacrifice. Who wouldn’t surmise that the gods enjoy seeing all this? Though the inscription on temple doors forbids anyone with unclean hands from entering the lustral area, the priest himself stands covered in blood and, like that Cyclops, cutting up the victim, plucking out the entrails, pulling out the heart and performing every conceivable pious rite. 6 7. Fontenrose's classification of the topics of oracular responses Historical responses probable date falls within the lifetime of the writer who attested it 74 Quasi-Historical responses allegedly spoken within historical times, but first attested by a later writer 267 Legendary responses appear in narratives supposedly taking place before the eighth century BC Fictitious responses invented by writers 176 16 Res Divinae 54 (73%) 81 (30,3 %) 51 (29%) Cult foundations Sacrifices, offerings Other religious laws 15 (20,3%) 23 (31,1%) 16 (21,6%) 41 (15,4%) 25 (9,4%) 13 (4,9%) 22 (12,5%) 16 (9,1%) 3 (1,7%) 2. Res Publicae 3. Res Domesticae 14 (18,9%) 6 (8,1%) 66 (24,7%) 120 (44,9%) 28 (15,9%) 97 (55,1%) 1. 8. Plato, Republic 427 b-c Τί οὖν, ἔφη, ἔτι ἂν ἡμῖν λοιπὸν τῆς νομοθεσίας εἴη; Καὶ ἐγὼ εἶπον ὅτι Ἡμῖν μὲν οὐδέν, τῷ μέντοι Ἀπόλλωνι τῷ ἐν Δελφοῖς τά γε μέγιστα καὶ κάλλιστα καὶ πρῶτα τῶν νομοθετημάτων. Τὰ ποῖα; ἦ δ’ ὅς. Ἱερῶν τε ἱδρύσεις καὶ θυσίαι καὶ ἄλλαι θεῶν τε καὶ δαιμόνων καὶ ἡρώων θεραπεῖαι· τελευτησάντων <τε> αὖ θῆκαι καὶ ὅσα τοῖς ἐκεῖ δεῖ ὑπηρετοῦντας ἵλεως αὐτοὺς ἔχειν. τὰ γὰρ δὴ τοιαῦτα οὔτ’ ἐπιστάμεθα ἡμεῖς οἰκίζοντές τε πόλιν οὐδενὶ ἄλλῳ πεισόμεθα, ἐὰν νοῦν ἔχωμεν, οὐδὲ χρησόμεθα ἐξηγητῇ ἀλλ’ ἢ τῷ πατρίῳ· οὗτος γὰρ δήπου ὁ θεὸς περὶ τὰ τοιαῦτα πᾶσιν ἀνθρώποις πάτριος ἐξηγητὴς [ἐν μέσῳ] τῆς γῆς ἐπὶ τοῦ ὀμφαλοῦ καθήμενος ἐξηγεῖται. "Then", he asked, "what still remains for us in the way of legislation?" "For us", I replied, "nothing; but for the Delphian Apollo, the first and chiefest, and fairest objects of legislation." "Which?" he said. "Establishment of shrines, and sacrifices, and other service of gods and daemons and heroes, and burials of the dead, and all the rites which we must fulfil to propitiate the departed. For of such matters we ourselves know nothing, and in founding our city, if we are wise, we shall take no advice and ask for no guidance save from our national guide. For surely this god, as he gives his guidance from his seat on the Omphalos in the centre of the earth, is the national guide of all men." 7 9. PW 124 c. 430-420 BC Enquirer: The Athenians Enquiry: Not precisely stated Evidence: IG I3 7 [I2 80] [ἔδοχσεν τῆι] βο[υλ]ῆ[ι καὶ τῶι δήμωι … ις ἐπριτάνευε … ]ς ἐγραμμ[άτευε … λ[η]ι ὧν δέον[ται … ]ειω καὶ τὰ προ[ … γράφσ]αντας ἐν στή[ληι λιθίνηι καταθεῖναι ἐμ πόλει] … θεν τοῦ νὲω τοῦ ἀρχ[αίου ...]τον. τὸ δὲ ἀργύριο[ν ὥστε ἀμφιέννυσθαι τὸ ἕδος] τῆς θεοῦ κατὰ τὰ πάτρι[α καὶ τὴν μαντείαν τοῦ θεοῦ] οἱ κωλακρέται διδόντων. [τά]δε ὁ Ἀπόλλων ἔχρησεν [λώιον εἶναι καὶ ἄμεινον ἀ]μφιεννύουσιν τὸν πέπλον [τῆς θεοῦ καὶ προθύουσιν Μοί]ραις, Διὶ Μοιραγέτηι, Γῆ[ι … Council and the people have decided ... NN was president of the pritany ... NN was notary ... which are needed ... having written on the stone stele One is to set it up in the city ... far/close to/from the old temple ... Financial officials must provide the money so that one can adorn the seat of the goddess according to the ancestral customs and the divine prophecy. Apollo has prophesised that the following is better and more appropriate for those who organize adornment of the goddess and the first sacrifices for the Moirai, Zeus leader of the Moirai, and Ge... 10. PW 277, before 320 BC Enquirer: The people of Halieis Occasion: A sacred snake of Asclepius was carried unobserved in the wagon which brought Thersandros back from Epidauros to Halieis, where the snake cured him. Enquiry: What should they do: Take the snake back to Epidauros or let him stay where he is? Evidence: IG 4, 2, 1, 122, xxxiii 69ff. [τᾶς δ]ὲ πόλιος τῶν Ἁλικῶν [ἀγγε]λ[λ]ούσας τὸ γεγενημένον καὶ διαπορ[ουμένας] περὶ τοῦ ὄφι[ος πό]τερον εἰς Ἐπίδαυρον ἀποκομίζωντι [ἢ αὐτὸν κα]τὰ χώραν ἐῶν[τι, ἔ]δοξε τᾶι πόλι εἰς Δελφοὺς ἀποστεῖλα[ι χρησομέ]νους, πότερα ποιῶντι· ὁ δὲ θεὸς ἔχρησε τὸν ὄφιν ἐῆν αὐτ[εῖ καὶ ἱ]δρυσαμένου[ς Ἀ]σκλαπιοῦ τέμενος καὶ εἰκόνα αὐτοῦ πο[ιησαμέ]νους ἀνθέμεν [εἰς] τὸ ἱαρόν. ἀγγελθέντος δὲ τοῦ χρη[σμοῦ ἁ πόλι]ς ἁ τῶν Ἁλικῶν ἱδρύσατο τέμενος Ἀσκλαπιοῦ [αὐτεῖ καὶ τὰ ὑπὸ το]ῦ θεοῦ μαντ[ευ]σθέντα ἐπετέλεσε. Since the city of Halieis reported the incident and since the debate concerning the snake arose whether to escort it back to Epidauros or to let it stay in their territory, the city has decided to send a delegation to Delphi in order to enquire what to do: the god has prophesised that the snake should be allowed to stay there and that they should consecrate a precinct of Asclepius and that they should make an image of the god and dedicate it in the sanctuary. When the prophecy has been announced, the city of the Halieis has consecrated a precinct of Asclepius on that place and has fulfilled what has been prophesised by the god. 8 11. PW 13, 596 BC Enquirer: The Athenians Enquiry: For a remedy for a plague Evidence: DL 1, 110: Ἀθηναίοις τότε λοιμῷ κατεχομένοις ἔχρησεν ἡ Πυθία καθῆραι τὴν πόλιν. οἱ δὲ πέμπουσι ναῦν τε καὶ Νικίαν τὸν Νικηράτου εἰς Κρήτην, καλοῦντες τὸν Ἐπιμενίδην. καὶ ὃς ἐλθὼν Ὀλυμπιάδι τεσσαρακοστῇ ἕκτῃ ἐκάθηρεν αὐτῶν τὴν πόλιν καὶ ἔπαυσε τὸν λοιμὸν τοῦτον τὸν τρὸπον. When the Athenians were attacked by pestilence, and the Pythian priestess bade them purify the city, they sent a ship commanded by Nicias, son of Niceratus, to Crete to ask the help of Epimenides. And he came in the 46th Olympiad (596 BC), purified their city and stopped the pestilence in the following way. 12. Homeric Hymn to Apollo, 131-2 εἴη μοι κίθαρίς τε φίλη καὶ καμπύλα τόξα χρήσω δ' ἀνθρώποισι Διὸς νημερτέα βουλήν. “The lyre and the curved bow shall ever be dear to me, and I will declare to men the unfailing will of Zeus". Further texts characterising Apollo as mouthpiece of Zeus: H.H. Merc. 471f.; A. Eu. 16; 614-28; 713; Fr. 86; Pi, O, 8.41; S. OT 151; Fr. 313; Ar. Fr. 309; Aristonoos' Paian to Apollo 1-8. 13. Homeric Hymn to Apollo, 247-253 Τελφοῦσ’ ἐνθάδε δὴ φρονέω περικαλλέα νηὸν ἀνθρώπων τεῦξαι χρηστήριον, οἵ τέ μοι αἰεὶ ἐνθάδ’ ἀγινήσουσι τεληέσσας ἑκατόμβας, ἠμὲν ὅσοι Πελοπόννησον πίειραν ἔχουσιν (250) ἠδ’ ὅσοι Εὐρώπην τε καὶ ἀμφιρύτους κάτα νήσους, χρησόμενοι· τοῖσιν δέ τ’ ἐγὼ νημερτέα βουλὴν πᾶσι θεμιστεύοιμι χρέων ἐνὶ πίονι νηῷ. “Telphusa, here I am minded to make a glorious temple, an oracle for men, and hither they will always bring perfect hecatombs, [250] both those who live in rich Peloponnesus and those of Europe and all the wave-washed isles, coming to seek oracles. And I will deliver to them all counsel that cannot fail, giving answer in my rich temple.” 14. Homeric Hymn to Apollo, 287-293 ἐνθάδε δὴ φρονέω τεύξειν περικαλλέα νηὸν ἔμμεναι ἀνθρώποις χρηστήριον οἵ τέ μοι αἰεὶ ἐνθάδ’ ἀγινήσουσι τεληέσσας ἑκατόμβας, ἠμὲν ὅσοι Πελοπόννησον πίειραν ἔχουσιν, (290) ἠδ’ ὅσοι Εὐρώπην τε καὶ ἀμφιρύτους κατὰ νήσους, χρησόμενοι· τοῖσιν δ’ ἄρ’ ἐγὼ νημερτέα βουλὴν 9 πᾶσι θεμιστεύοιμι χρέων ἐνὶ πίονι νηῷ. “In this place I am minded to build a glorious temple to be an oracle for men, and here they will always bring perfect hecatombs, [290] both they who dwell in rich Peloponnesus and the men of Europe and from all the wave-washed isles, coming to question me. And I will deliver to them all counsel that cannot fail, answering them in my rich temple.” 15. Homeric Hymn to Apollo, 480-485 εἰμὶ δ’ ἐγὼ Διὸς υἱός, Ἀπόλλων δ’ εὔχομαι εἶναι, (480) ὑμέας δ’ ἤγαγον ἐνθάδ’ ὑπὲρ μέγα λαῖτμα θαλάσσης οὔ τι κακὰ φρονέων, ἀλλ’ ἐνθάδε πίονα νηὸν ἕξετ’ ἐμὸν πᾶσιν μάλα τίμιον ἀνθρώποισι, βουλάς τ’ ἀθανάτων εἰδήσετε, τῶν ἰότητι αἰεὶ τιμήσεσθε διαμπερὲς ἤματα πάντα. “I am the son of Zeus; Apollo is my name: but you I brought here over the wide gulf of the sea, meaning you no hurt; nay, here you shall keep my rich temple that is greatly honored among men, and you shall know the plans of the deathless gods, and by their will [485] you shall be honoured continually for all time.” 16. Homeric Hymn to Apollo 525-543 τὸν καὶ ἀνειρόμενος Κρητῶν ἀγὸς ἀντίον ηὔδα· (525) ὦ ἄν’ ἐπεὶ δὴ τῆλε φίλων καὶ πατρίδος αἴης ἤγαγες· οὕτω που τῷ σῷ φίλον ἔπλετο θυμῷ· πῶς καὶ νῦν βιόμεσθα; τό σε φράζεσθαι ἄνωγμεν. οὔτε τρυγηφόρος ἥδε γ’ ἐπήρατος οὔτ’ εὐλείμων, ὥς τ’ ἀπό τ’ εὖ ζώειν καὶ ἅμ’ ἀνθρώποισιν ὀπηδεῖν. (530) Τοὺς δ’ ἐπιμειδήσας προσέφη Διὸς υἱὸς Ἀπόλλων· νήπιοι ἄνθρωποι δυστλήμονες οἳ μελεδῶνας βούλεσθ’ ἀργαλέους τε πόνους καὶ στείνεα θυμῷ· ῥηΐδιον ἔπος ὔμμ’ ἐρέω καὶ ἐπὶ φρεσὶ θήσω. δεξιτερῇ μάλ’ ἕκαστος ἔχων ἐν χειρὶ μάχαιραν (535) σφάζειν αἰεὶ μῆλα· τὰ δ’ ἄφθονα πάντα παρέσται, ὅσσα ἐμοί κ’ ἀγάγωσι περικλυτὰ φῦλ’ ἀνθρώπων· νηὸν δὲ προφύλαχθε, δέδεχθε δὲ φῦλ’ ἀνθρώπων ἐνθάδ’ ἀγειρομένων καὶ ἐμὴν ἰθύν τε μάλιστα ἠέ τι τηΰσιον ἔπος ἔσσεται ἠέ τι ἔργον, (539) ὕβρις θ’, ἣ θέμις ἐστὶ καταθνητῶν ἀνθρώπων, (540) ἄλλοι ἔπειθ’ ὑμῖν σημάντορες ἄνδρες ἔσονται, τῶν ὑπ’ ἀναγκαίῃ δεδμήσεσθ’ ἤματα πάντα. εἴρηταί τοι πάντα, σὺ δὲ φρεσὶ σῇσι φύλαξαι. The master of the Cretans asked him, saying: “Lord, since you have brought us here far from our dear ones and our fatherland, -for so it seemed good to your heart,--tell us now how we shall live. That we would 10 know of you. This land is not to be desired either for vineyards or for pastures [530] so that we can live well thereon and also minister to men. Then Apollo, the son of Zeus, smiled upon them and said: “Foolish mortals and poor drudges are you, that you seek cares and hard toils and straits! Easily will I tell you a word and set it in your hearts. [535] Though each one of you with knife in hand should slaughter sheep continually, yet would you always have abundant store, even all that the glorious tribes of men bring here for me. But guard you my temple and receive the tribes of men that gather to this place, [539a] and especially show mortal men my will, and do you keep righteousness in your heart. [539b] But if any shall be disobedient and pay no heed to my warning, [540] or if there shall be any idle word or deed and outrage as is common among mortal men, then other men shall be your masters and with a strong hand shall make you subject for ever. All has been told you: do you keep it in your heart.” 17. Themis as a previous occupant of a prophetic centre at Delphi: a) not mentioned in the Homeric Hymn to Apollo which ignores both the Delphians' claim to autochthony and the existence or any previous cult on the site (but she is however the first goddess to feed the new born Apollo with nectar and ambrosia, l. 124-25). Other texts regularly mention Ge and Themis as previous owners of the oracle: b) Pausanias, 10. 5. 5 λέγεται δὲ πολλὰ μὲν καὶ διάφορα ἐς αὐτοὺς τοὺς Δελφούς, πλείω δὲ ἔτι ἐς τοῦ Ἀπόλλωνος τὸ μαντεῖον. φασὶ γὰρ δὴ τὰ ἀρχαιότατα Γῆς εἶναι τὸ χρηστήριον, καὶ Δαφνίδα ἐπ’ αὐτῷ τετάχθαι πρόμαντιν ὑπὸ τῆς Γῆς· εἶναι δὲ αὐτὴν τῶν περὶ τὸ ὄρος νυμφῶν. ἔστι δὲ ἐν Ἕλλησι ποίησις, ὄνομα μὲν τοῖς ἔπεσίν ἐστιν Εὐμολπία, Μουσαίῳ δὲ τῷ Ἀντιοφήμου προσποιοῦσι τὰ ἔπη· πεποιημένον οὖν ἐστιν ἐν τούτοις Ποσειδῶνος ἐν κοινῷ καὶ Γῆς εἶναι τὸ μαντεῖον, καὶ τὴν μὲν χρᾶν αὐτήν, Ποσειδῶνι δὲ ὑπηρέτην ἐς τὰ μαντεύματα εἶναι Πύρκωνα. καὶ οὕτως ἔχει τὰ ἔπη· αὐτίκα δὲ Χθονίης φωνὴ πινυτὸν φάτο μῦθον, σὺν δέ τε Πύρκων ἀμφίπολος κλυτοῦ Ἐννοσιγαίου. χρόνῳ δὲ ὕστερον, ὅσον τῇ Γῇ μετῆν, δοθῆναι Θέμιδι ὑπ’ αὐτῆς λέγουσιν, Ἀπόλλωνα δὲ παρὰ Θέμιδος λαβεῖν δωρεάν· Ποσειδῶνι δὲ ἀντὶ τοῦ μαντείου Καλαύρειαν ἀντιδοῦναί φασιν αὐτὸν τὴν πρὸ Τροιζῆνος. "Many and different are the stories told about Delphi, and even more so about the oracle of Apollon. For they say that in earliest times the oracular seat belonged to Ge (Earth), who appointed as prophetess at it Daphnis, one of the Nymphs of the mountains. There is extant among the Greeks a hexameter poem, the name of which is Eumolpia, and it is assigned to Musaios, son of Antiophemos. In it the poet states that the oracle belonged to Poseidon and Ge (Earth) in common; that Ge gave her oracles herself, but Poseidon used Pyrkon as his mouthpiece in giving responses. The verses are these:--`Forthwith the voice of Khthonies uttered a wise word, And with her Pyrkon, servant of the renown Earthshaker.' They say that afterwards Ge (Earth) 11 gave her share to Themis (Divine Law), who gave it to Apollon as a gift. It is said that he gave to Poseidon Kalaureia, that lies off Troizen, in exchange for his oracle." c) Aesch. Eum. 1-8; Eur. IT 1259-1269; Aristonoos, Hymn to Apollo, 15-20; Plut. Mor. 421C; Apollod. 1.4.1; Ael. VH 3.1; Men. Rhet. 1.3.2 p. 362. d) Themis discovering oracular responses: Diodorus Siculus, Library of History 5. 67. 4 Θέμιν δὲ μυθολογοῦσι μαντείας καὶ θυσίας καὶ θεσμοὺς τοὺς περὶ τῶν θεῶν πρώτην εἰσηγήσασθαι καὶ τὰ περὶ τὴν εὐνομίαν καὶ εἰρήνην καταδεῖξαι. διὸ καὶ θεσμοφύλακας καὶ θεσμοθέτας ὀνομάζεσθαι τοὺς τὰ περὶ τοὺς θεοὺς ὅσια καὶ τοὺς τῶν ἀνθρώπων νόμους διαφυλάττοντας· καὶ τὸν Ἀπόλλω, καθ’ ὃν δὴ χρόνον τοὺς χρησμοὺς διδόναι μέλλει, θεμιστεύειν λέγομεν ἀπὸ τοῦ τὴν Θέμιν εὑρέτριαν γεγονέναι τῶν χρησμῶν. Of the female titans it was Themis, the myths tell us, was the first to introduce divinations and sacrifices and ordinances which concern the gods, and to instruct men in the ways of obedience to laws and of peace. Consequently men who preserve what is holy with respect to the gods and the laws of men are called ‘law-guardians’ (thesmophulakes) and ‘law-givers’ (thesmothetai), and we say that Apollo at the moment when he is to return the oracular responses, is ‘issuing laws and ordinances’ (themisteuein), in view of the fact that Themis was the discoveress of oracular responses." e) Strabo, Geography 9. 3. 11 ταῦτα δ’ εἰπὼν ἐπιφέρει παραχρῆμα, ὅτι ὑπολαμβάνουσι κατασκευάσαι τὸ μαντεῖον Ἀπόλλωνα μετὰ Θέμιδος ὠφελῆσαι βουλόμενον τὸ γένος ἡμῶν. "He [Polybius] adds forthwith that historians take it for granted that Apollo, with Themis (Divine Law), devised the oracle [of Delphoi] because he wished to help our race." 18. a) IG IV(2), 1 128, 8-9 [cf. for text and commentary Kolde 2003: 60-74], late 4th/early 3rd c. BC. εὐξάμαν ἀνγράψεν, αἴ κ’ εἰς τάνδε τὰν γνώμαν πέτη ὁ νόμος ἁμίν, ὃν ἐπέδειξα· ἔγεντο δ’ οὐκ ἄνευ θεốν. τόνδ’ ἱαρὸν θείαι μοίραι νόμον ηὗρεν Ἴσυλλος ἄφθιτον ἀέναον γέρας ἀθανάτοισι θεοῖσιν. I promised to have [the text] inscribed, if this proposition which I moved, was to become our law. For it did not come about without gods. Isyllos has found this sacred law by divine allotment never-wilting, ever-flowing gift for immortal gods. b) OGIS 383, t.a.q. 31 BC, Nemrud Dağı ἐν στή110 λ[α]ις ἀσύλοις ἐχάραξα γνώμηι θεῶν ἱερὸν νόμον. 12 On divine advice I had the sacred law inscribed onto sacrosanct stelae. 121-122 νόμον δὲ τοῦτον φωνὴ μὲν ἐξήγγειλεν ἐμή, νοῦς δὲ θεῶν ἐκύρωσεν. .. and this law was pronounced by my voice, but the mind of the Gods determined it. cf. C. Crowther/ M. Facella, (2003). BEc. ll. 4-6: τοῦτον τύπον ἰδίας γνώμης νόμον τε κοινῆς εὐσεβείας εἰς χρόνον ἅπαντα προνοίαι δαιμόνων στήλαις ἐνεχάραξεν ἱεραῖς. He had this image from his mind, as well as the law of common piety, inscribed for ever onto sacred stelae, thanks to divine providence. For the same phrase cf. also OGIS 404, 6-9 (Crowther/ Facella (2003: 69)); SEG 32, 1385, 6-9 [suppl.] (Crowther/ Facella (2003: 71)). c) Further on cf. LSS 115, Cyrene, 4th c. BC; LSCG 55, Attica, 2nd c. AD (cathartic text; the author of the text chosen by the divinity, ll. 1-3: Ξάνθος Λύκιος Γαΐου Ὀ̣ρβίου καθειδρύσατο ἱερ[ὸν τοῦ Μηνὸς]| Τυράννου, αἱρετίσαντος τ̣ο̣ῦ θεοῦ, ἐπ’ ἀγαθῇ τύχῃ· καὶ [μηθένα] |ἀκάθαρτον προσάγειν. Xanthos Lykios, [slave] of Gaius Olbius, consecrated the sanctuary of Men Tyrannos, having god chosen [him], with good luck. No-one is allowed to approach impure. 19. Hesiod Th. 399f. τὴν δὲ Ζεὺς τίμησε, περισσὰ δὲ δῶρα ἔδωκεν. αὐτὴν [sc. Styx] μὲν γὰρ ἔθηκε θεῶν μέγαν ἔμμεναι ὅρκον. And Zeus honoured her, and gave her very great gifts, for her he appointed to be the great oath of the gods, and her children to live with him always. 20. Hesiod Th. 783-806 καί ῥ’ ὅστις ψεύδηται Ὀλύμπια δώματ’ ἐχόντων, Ζεὺς δέ τε Ἶριν ἔπεμψε θεῶν μέγαν ὅρκον ἐνεῖκαι τηλόθεν ἐν χρυσέῃ προχόῳ πολυώνυμον ὕδωρ, (785) ψυχρόν, ὅ τ’ ἐκ πέτρης καταλείβεται ἠλιβάτοιο ὑψηλῆς· πολλὸν δὲ ὑπὸ χθονὸς εὐρυοδείης ἐξ ἱεροῦ ποταμοῖο ῥέει διὰ νύκτα μέλαιναν· Ὠκεανοῖο κέρας, δεκάτη δ’ ἐπὶ μοῖρα δέδασται· ἐννέα μὲν περὶ γῆν τε καὶ εὐρέα νῶτα θαλάσσης (790) δίνῃς ἀργυρέῃς εἱλιγμένος εἰς ἅλα πίπτει, ἡ δὲ μί’ ἐκ πέτρης προρέει, μέγα πῆμα θεοῖσιν. ὅς κεν τὴν ἐπίορκον ἀπολλείψας ἐπομόσσῃ 13 ἀθανάτων οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, κεῖται νήυτμος τετελεσμένον εἰς ἐνιαυτόν· (795) οὐδέ ποτ’ ἀμβροσίης καὶ νέκταρος ἔρχεται ἆσσον βρώσιος, ἀλλά τε κεῖται ἀνάπνευστος καὶ ἄναυδος στρωτοῖς ἐν λεχέεσσι, κακὸν δ’ ἐπὶ κῶμα καλύπτει ἄλλος δ’ ἐξ ἄλλου δέχεται χαλεπώτερος ἆθλος· (800) εἰνάετες δὲ θεῶν ἀπαμείρεται αἰὲν ἐόντων, οὐδέ ποτ’ ἐς βουλὴν ἐπιμίσγεται οὐδ’ ἐπὶ δαῖτας ἐννέα πάντ’ ἔτεα· δεκάτῳ δ’ ἐπιμίσγεται αὖτις † εἰρέας ἀθανάτων οἳ Ὀλύμπια δώματ’ ἔχουσι. τοῖον ἄρ’ ὅρκον ἔθεντο θεοὶ Στυγὸς ἄφθιτον ὕδωρ, (805) ὠγύγιον· And when any of them who live in the house of Olympus lies, then Zeus sends Iris to bring in a golden jug the great oath of the gods from far away, the famous cold water which trickles down from a high and beetling rock. Far under the wide-pathed earth a branch of Oceanus flows through the dark night out of the holy stream, and a tenth part of his water is allotted to her. With nine silver-swirling streams he winds about the earth and the sea's wide back, and then falls into the main (24); but the tenth flows out from a rock, a sore trouble to the gods. For whoever of the deathless gods that hold the peaks of snowy Olympus pours a libation of her water is forsworn, lies breathless until a full year is completed, and never comes near to taste ambrosia and nectar, but lies spiritless and voiceless on a strewn bed: and a heavy trance overshadows him. But when he has spent a long year in his sickness, another penance and a harder follows after the first. For nine years he is cut off from the eternal gods and never joins their councils of their feasts, nine full years. But in the tenth year he comes again to join the assemblies of the deathless gods who live in the house of Olympus. Such an oath, then, did the gods appoint the eternal and primaeval water of Styx to be: and it spouts through a rugged place. 21. Hesiod, Th. 416-417 καὶ γὰρ νῦν, ὅτε πού τις ἐπιχθονίων ἀνθρώπων ἔρδων ἱερὰ καλὰ κατὰ νόμον ἱλάσκηται… And to this day, whenever any one of men on earth offers rich sacrifices and prays for favour according to custom… 22. Hes. Th. 65-67 (of Muses): ἐρατὴν δὲ διὰ στόμα ὄσσαν ἱεῖσαι μέλπονται, πάντων τε νόμους καὶ ἤθεα κεδνὰ ἀθανάτων κλείουσιν. Uttering through their lips a lovely voice, they sing and celebrate the laws of all and the goodly ways of the immortals. 23. Herodotus 5,72 (Cleomenes attempts to enter the temple while in Acropolis) : HDT 5, 72: Ἀθηναίων δὲ οἱ λοιποὶ τὰ αὐτὰ φρονήσαντες ἐπολιόρκεον αὐτοὺς ἡμέρας δύο· τῇ δὲ τρίτῃ ὑπόσπονδοι ἐξέρχονται ἐκ τῆς χώρης ὅσοι ἦσαν αὐτῶν Λακεδαιμόνιοι. Ἐπετελέετο δὲ τῷ Κλεομένεϊ ἡ φήμη. Ὡς γὰρ ἀνέβη ἐς τὴν 14 ἀκρόπολιν μέλλων δὴ αὐτὴν κατασχήσειν, ἤιε ἐς τὸ ἄδυτον τῆς θεοῦ ὡς προσερέων· ἡ δὲ ἱρηίη ἐξαναστᾶσα ἐκ τοῦ θρόνου πρὶν ἢ τὰς θύρας αὐτὸν ἀμεῖψαι εἶπε· «Ὦ ξεῖνε Λακεδαιμόνιε, πάλιν χώρεε μηδὲ ἔσιθι ἐς τὸ ἱρόν· οὐ γὰρ θεμιτὸν Δωριεῦσι παριέναι ἐνθαῦτα»· ὁ δὲ εἶπε· «Ὦ γύναι, ἀλλ’ οὐ Δωριεύς εἰμι ἀλλ’ Ἀχαιός.» Ὁ μὲν δὴ τῇ κληδόνι οὐδὲν χρεώμενος ἐπεχείρησέ τε καὶ τότε πάλιν ἐξέπιπτε μετὰ τῶν Λακεδαιμονίων. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. [3] The prophetic voice that Cleomenes heard accordingly had its fulfilment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” [4] So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. 23. AP 9, 147 = G-P Antagoras II Inscription for a bridge built by Xenocles over Cephisus, on the road between Athens and Eleusis. Ὦ ἴτε Δήμητρος πρὸς ἀνάκτορον, ὦ ἴτε, μύσται, μηδ’ ὕδατος προχοὰς δείδιτε χειμερίους· τοῖον γὰρ Ξενοκλῆς ὁ Ξείνιδος ἀσφαλὲς ὔμμιν ζεῦγμα διὰ πλατέος τοῦδ’ ἔβαλεν ποταμοῦ. Come, come to the temple of Demeter, you initiated, And do not fear the winter floods. So safe a bridge has Xemocles, the son of Zeinis, Bult for you over this broad river. 24 Posidippus AB 116 = XII G-P Inscription for a temple of Arsinoe Aphrodite at Zephyrium μέσσον ἐγὼ Φαρίης ἀκτῆς στόματός τε Κανώπου ἐν περιφαινομένωι κύματι χῶρον ἔχω, τήνδε πολυρρήνου Λιβύης ἀνεμώδεα χηλήν, τὴν ἀνατεινομένην εἰς Ἰταλὸν Ζέφυρον, ἔνθα με Καλλικράτης ἱδρύσατο καὶ βασιλίσσης (5) ἱερὸν Ἀρσινόης Κύπριδος ὠνόμασεν. ἀλλ’ ἐπὶ τὴν Ζεφυρῖτιν ἀκουσομένην Ἀφροδίτην, Ἑλλήνων ἁγναί, βαίνετε, θυγατέρες, οἵ θ’ ἁλὸς ἐργάται ἄνδρες· ὁ γὰρ ναύαρχος ἔτευξεν τοῦθ’ ἱερὸν παντὸς κύματος εὐλίμενον. (10) Midway between the shore of Pharos and the mouth of Kanopus In the waves visible all around I have my place, This wind-swept breakwater of Libya rich in sheep, Facing the Italian Zephyr, 15 Here Callicrates set me up and called me shrine Of Queen Arsinoe-Aphrodite So then, to her who shall be named Zephyritis-Aphrodite Come, ye pure daughters of the Greeks, And ye too, toilers on the sea. For the captain built This shrine to be a safe harbor from all the waves. 25 Hedylus G-P IV ζωροπόται, καὶ τοῦτο φιλοζεφύρου κατὰ νηὸν τὸ ῥυτὸν εὐδίης δεῦτ’ ἴδετ’ Ἀρσινόης, ὀρχηστὴν Βησᾶν Αἰγύπτιον· ὃς λιγὺν ἦχον σαλπίζει κρουνοῦ πρὸς ῥύσιν οἰγομένου, οὐ πολέμου σύνθημα, διὰ χρυσέου δὲ γέγωνεν 5 κώδωνος κώμου σύνθεμα καὶ θαλίης, Νεῖλος ὁκοῖον ἄναξ μύσταις φίλον ἱεραγωγοῖς εὗρε μέλος θείων πάτριον ἐξ ὑδάτων. ἀλλ’ εἰ Κτησιβίου σοφὸν εὕρεμα τίετε τοῦτο, δεῦτε, νέοι, νηῷ τῷδε παρ’ Ἀρσινόης. Come, lovers of strong wine, and behold this rhuton in the temple of the venerable Arsinoe, dear to the West Wind, It represents the Egyptian dancer Besas, who trumpets a shrill Blast when the stream is opened up, allowing the wine to flow. This is no signal for war, through its gold bell Resounds the summons to celebrations and festivities Like the beloved traditional song King Nile produces From his sacred waters for those who celebrate his mysteries. But honor this clever invention of Ctesibius – Come young men! – In this temple of Arsinoe. 16 Literature: Busine, A., Paroles d’Apollon. Pratiques et traditions oraculaires dans l’antiquité tardive (IIe–VIe siècles). (Religions in the Graeco-Roman World 156.) Leiden and Boston, 2005. Chaniotis, A., Reinheit des Körpers - Reinheit der Seele in den griechischen Kultgesetzen, in: J. Assmann - Th. Sundermeier (edds.), Schuld , Gewissen und Person, Gütersloh 1997, 142-179. Crowther, C./ Facella, M., New Evidence for the Ruler Cult of Antiochus of Commagene from Zeugma, in: G. Heedemann/ E. Winter, Neue Forschungen zur Religionsgeschichte Kleinasiens, Asia Minor Studien Bd. 49, Bonn 2003, 41-80 Eitrem, S., Apollon in der Magie, in: Orakel und Mysterien am Ausgang der Antike, Albae Vigiliae 5, Zürich 1947, 47-52. Fontenrose, J., Didyma. Apollo’s Oracle, Cult, and Companions, Berkeley, Los Angeles, London 1988. Fontenrose, J., The Delphic Oracle, Berkeley, Los Angeles, London 1978. Garland, R.S.J., Religious Authority in Archaic and Classical Athens, ABSA 79, 1984, 75ff. Graf, F., An Oracle against Pestilence from a Western Anatolian Town, ZPE 92, 1992, 267ff. Graf, F., Religiöse Kathartik im Lichte der Inschriften, in: M. Vöhler / B. Seidensticker (Hrsgg.), Katharsiskonzeptionen vor Aristoteles, Berlin.New York 2007, 101-18. Graf, F., The Oracle and the Image. Returning to some Oracles from Clarus, ZPE 160, 2007, 113-9. Hommel, H., Das Versorakel des Gryneischen Apollon, Philologos 102, 1958, pp. 84ff. Kolde, A., Politique et religion chez Isyllos d'Épidaure, Basel 2003. Lloyd-Jones, H., A New Oracle in an Inscription, JHS 75, 1955, p. 155. Maróti E., A Recently Found Versified Oracle against the Pirates, AAntHung 16, 1968, 233ff. Merkelbach, R / Schwertheim, E., Die Inschriften der Sammlung Necmı Tolunay in Bandirma, Teil II, Das Orakel des Ammon für Kyzikos, EA 2, 1983, pp. 147ff. Merkelbach, R. / Stauber, J., Die Orakel des Apollon von Klaros, EA 27, 1996, 1ff. Ober, J., Greek HOROI. Artifactual texts and the contingency of meaning, in: David B. Small (ed.), Methods in the Mediterranean: Historical and Archaeological Views on Text and Archaeology. Leiden 1994, pp. 91ff. Nock, A.D., A Cult Ordinance in Verse, HSCPh 63, 1958, 415-21. Parke, H.W. / Wormell, D.E.W., The Delphic Oracle I-II, Oxford 1956. Parke, H.W., Oracles of Apollo in Asia Minor, London et al. 1985. Parker, R., Athenian Religion: A History, Oxford 1996. Parker, R., Miasma. Pollution and Purification in Early Greek Religion, Oxford 1983. Parker, R., Greek States and Greek Oracles, in: Buxton, R. (ed.), Oxford Readings in Greek Religion, Oxford 2000, 76-108. Parker, R., What are Sacred Laws in E.M. Harris / L. Rubinstein (eds.), The Law and the Courts in Ancient Greece, London 2004, 57-70. Peek, W., Ein Orakel des Gryneischen Apollon, Philologos 100, 1956, p. 139f. Peek, W., Milesische Versinschriften, ZPE 7, 1971, 193ff. Petrovic, A. / Petrovic, I. Look who’s Talking Now: Speaker and Communication in Metrical Sacred Regulations, in: E. Stavrianopoulou (ed.), Ritual and Communication (Kernos Suppl. 16, 2006), Centre International d`Étude de la Religion Grecque Antique (Liège, 2006) 111-139. Petrovic, I. "Callimachus' Hymn to Apollo and Greek Metrical Sacred Regulations", in Gods and Religion, Proceedings of the Ninth Groningen Workshop on Hellenistic poetry, eds. M.A. Harder, R.F. Regtuit, G.C. Wakker, 29 pp. Robert L., Un oracle à Syedra, les monnaies et le culte d'Arès, in: id., Documents de l'Asie mineure méridionale. Inscriptions, monnaies et géographie, Genève 1966, 91ff. Rougemont G. (ed.), Corpus des inscriptions de Delphes I, Athènes 1978. Sourvinou-Inwood, C., What is Polis Religion? in: Buxton, R. (ed.), Oxford Readings in Greek Religion, Oxford 2000, 13-37. Sourvinou-Inwood, C., Further Aspects of Polis Religion, in: Buxton, R. (ed.), Oxford Readings in Greek Religion, Oxford 2000, 38-55. 17 Sokolowski F., Sur l'oracle de Claros destiné à la ville de Syédra, BCH 92, 1968, pp. 519ff Von Hesberg, H., Bemerkungen zu Architekturepigrammen des 3. Jahrhunderts v. Chr,“ JDI 96, 1981, 55-119. Voutiras, E., Zu einer metrischen Inschrift aus Euromos, EA 24, 1995, pp. 15ff. Voutiras, E., Nachtrag zu einer metrischen Inschrift aus Euromos, EA 30, 1998, p. 148.
© Copyright 2024 Paperzz
