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Epigraphic Bulletin

Epigraphic Bulletin for Greek Religion 2020 (EBGR 2020)

Angelos Chaniotis
p. 175-206

Texte intégral

For Nicole Belayche, χαριστήριον καὶ φιλίας χάριν

1This issue of the EBGR presents epigraphic corpora and new epigraphic finds published in 2020 as well as additions to earlier issues. As in previous years, Asia Minor has the lion’s share on new inscriptions pertaining to cults and religious mentality, but there are also some very important texts from ‘old’ Greece, e.g. a stele from Epidauros (58) that records the punishment of fraudulent and incompetent architects and a metrical text from Larisa that commemorates the introduction of the cult of the Muses (89). Larger collections of inscriptions and corpora come from Epeiros (18), Macedonia (64, 65), Rhodes (13), Halasarna (28), Thasos (38), northern Karia (16), Hyllarima (26), and the Kaystros Valley (84). Among the inscriptions that record the introduction of new cults I note the introduction of the cult of Zeus Hypsistos in Halasarna (28); but the most interesting new cult certainly is that of Παρθένος Ἀλήθεια in Gerasa, founded by a Platonic philosopher (91). Among the new epithets of deities I single out Ἀπόλλων Τράγιος in Naxos (59), Ἥλιος Δικήσιος in Dorylaion (42), Μήτηρ Παππώια (4), an ancestral mother goddess in northern Anatolia, and possibly Ζεὺς Πανθεῖος in Nikaia (72). Inscription from Phrygia provide further evidence for deities named after their founder (72) and after the location of a sanctuary (35: Ζεὺς ἀπὸ Κέδρου). I note references to hitherto unattested agonistic festivals in Smyrna (16: [- -]ι̣λλα) and Macedonia (68: παρὰ βασιλεῖ Φιλίππωι Ἐρωτίδεια, [ἐν -- τῆς Μακε]δονίας παρὰ βασιλεῖ Φιλίππωι Ἡράκλεια). As regards the diverse vocabulary of religious communication, which is very important for the study of religious mentalities, interesting examples can be found in inscriptions from Phrygia (37: εὐχὴ ἀέναος), Gerasa (33: καλῶς διοικούμενος ὑπὸ τῆς ἀνικήτου θεοῦ), and hymns for Selene in Jerusalem (2) and Artemis Anaïtis in Lydia (15). As regards the cult of the Roman emperor, an inscription from Mylasa characterizes Nero as ‘New Sunrise’ (Νέα Ἀνατολή) after his adoption by Claudius (42). Finally, an epigram from Macedonia expresses the desire of a man to be reunited with his wife in the afterlife exactly as the son of Kronos is the consort of Demeter (60).

2For periodicals, I use the abbreviations of L’Année Philologique, for epigraphic publications those recommended by the Association Internationale d’Épigraphie Grecque et Latine (AIEGL: https://www.aiegl.org/​newsreader/​grepiabbr.html). If not otherwise specified, dates are BCE. I am very grateful to James Hua (Oxford) for proofreading and improving the English text.

Selected Topics

Geographical areas (in the sequence adopted by SEG)

3Attica: Athens: 30. 63. 77. 87; Brauron: 81; Salamis: 23. Argolis: Argos: 55. 58; Kalaureia: 76. Epidauria: Epidauros: 57. 58. Lakonia: 41; Asopos: 107; Sparta: 103. Messenia: Messene: 98. Arkadia: Gortyn: 67. Boiotia: 46; Orchomenos: 46; Thebes: 8; Thespiai: 18. Delphi: 19. Phokis: Panopeus: 79. Thessaly: Larisa: 89. 103; Pythion: 27. Epeiros: Apollonia: 18; Dodona: 18; Molossia: 18; Nikopolis: 78. Macedonia: 65. 93. 97; Beroia: 6. 64; Herakleia: 93; Lynkestis: 60; Neine: 93; Paionia: 12; Parthikopolis: 93; Styberra: 47; Thessalonike: 97. Thrace: 95; Herakleia Pontike: 70; Maroneia: 99; Philippopolis: 92. Moesia: 5; Abritus: 83; Augusta Traiana: 48; Dionysopolis: 22. North Shore of the Black Sea: Neapolis: 62; Phanagoreia: 94; Taman: 7. Rhodes: 13. 44. Kos: 17. 28. Naxos: 59. Paros: 66. Chios: 100. Thasos: 38. Euboia: 53; Eretria: 51; Amarynthos: 51. 52. Crete: Elyros: 69; Gortyn: 61; Kydonia: 102; Polyrhenia: 56. Sicily: Zankle: 21. 75. Asia Minor: 9. Karia: Alabanda: 16; Euromos: 16. 50; Halikarnassos: 20; Hyllarima: 26; Labraunda: 85; Mylasa: 42. 105; Stratonikeia: 11. Ionia: Ephesos: 39. 86. 88; Hypaipa: 45; Miletos: 82; Teos: 1. 29. 43. Lydia: 15. 84. 90; Blaundos: 49; Loros: 42; Sardeis: 30. Bithynia: 4. Kyzikos: 4; Miletoupolis: 4; Nikaia: 71. 72; Prousa: 4; Prousias ad Hypium: 73. Pontos: Amisos: 96. Galatia: 25. 32. 33; Tavium: 106. Phrygia: 25. 35. 40. 104; Dorylaion: 3. 36. 37. 42; Kotiaion: 101. 104; Synnada: 30. Pisidia: 34. Pamphylia: Aspendos: 74. Lykia: Kibyra: 68; Myra: 24; Xanthos: 14. Palaestina: Jerusalem: 2. Arabia: Gerasa: 31. 91. Egypt: Berenike: 10

4account: 55. 57

5altar: 3. 4. 14. 16. 18. 28. 32. 35. 36. 37. 43. 71–73. 77. 78. 89. 92; ballots taken from altar: 58

6afterlife: 6. 60; association of the deceased with a god: 60. 97

7amulet: 7. 9

8association, cult: 5. 13. 22. 25. 38. 66. 93

9asylia: 17

10benefactor: 16. 26

11calendar: Aitolia: 46; Boiotia: 46; Teos: 1

12Christianity, attacks against pagan statues: 63

13contest: 1. 42; in Macedonia: 68; in Pergamon: 68; in Smyrna: 16; in Thespiai: 18; Aktia: 18; Dionysia: 1 (Abdera). 26; Dionysia Kaisareia: 29 (Teos); Erotideia: 68; Herakleia: 68 (Macedonia); Koina Asias: 16; Leukophryena: 68; Naia: 18; Nemea: 17; Olympia (Megala): 88 (Ephesos)

14cult, founder: 72; introduction of: 49. 50; of governor: 42

15cult personnel: agonothetes 18. 29; archiereus 3. 16. 86. 88. 101; areter 89; hiararches 46; hiaromnemones 55; hiereia 88. 93; hiereus 3. 17. 28. 30. 31. 34. 38. 46. 47. 49. 90. 97. 106; hiereis protoi 3; hierokeryx 28; hieromnemon: 58; hieropoios 70; kosmeteira 86; magistor 5; naikoi euthynoi 18; napoes 28; neokoros 85. 86; theoros 88

16cult regulation: 28. 77

17cure, divine: 37

18curse: 23. 51; bowl used for cursing: 23; see also s.v. defixio, funerary imprecation

19dedication, after military victory: 57; for cure: 37; for the well-being of the emperor: 31; for the well-being of individuals and families: 3. 5; for the well-being of a master: 37; for the well-being of a patron: 5; in expression of gratitude: 5. 26. 28. 33. 83; upon divine command: 72; upon dream: 93; upon miraculous rescue: 3. 4

20dedication, by magistrates: 38; by parents of child’s statue: 67; by philosopher: 91; by priest: 5. 31. 47. 49. 97; by priestess: 93; by soldier: 5. 93; by village: 72

21dedication, box for the deposition of offerings: 20; club of Herakles: 18; loom-weight: 81. 100; perirhanterion: 84; statue of family member: 67. 76; war-booty: 18. 95

22defixio: 100

23deities: Achilles: 62. Agathos Daimon: 13. 38. Aletheia: 91; Parthenos: 91. Aphrodite 18, 38; Epistasie: 38. Apollo: 3. 5. 26. 28. 36. 37. 41. 52. 57–59. 68. 82. 89; Daphnousios: 4; Delios: 38; Kerdoios: 103; Pythaios: 28; Pythios: 38; Tragios: 59; Zamenes: 26. Ares: 68. Artemis: 13. 26. 39. 60. 81. 93. 97; Amarysia: 52; Anaitis: 15; Delie: 38; Elaphebolos: 93; Ephesia: 68. 86; Hegemone: 18; Mataurene: 26; Nyx: 80; Pergaia: 68; Soteira: 38?; Tauropolos: 68. Asklepios: 17. 18. 27. 28. 57. 58. 63. 65. 67. 78; Soter: 37. Athena: 68. 101; Areia: 68; Chalkioikos: 103; Lindia: 13. 62; Propylaie: 38. Charites: 30. Demeter: 1. 59. 60. 62. 68. 87. 93. 95. 100; Aglaokarpos: 60; Deioi Thesmophoros: 84. Dione: 18. Dionysos: 19. 25. 26. 38. 46. 84; Kathegemon: 49; Soter: 93. Erinyes: 87. Gaia/Ge: 9. 68. Hekate: 4. 15. 73. Helios: 3. 4. 13. 42. 68; Dikesios: 42. Hephaistos: 5. Hera: 58. 95. Herakles: 3. 18. 38. 47. 60. 72. 79. 97. 98. 102. Hermes: 3. 12. 38. 68. 94. 98. 107. Hestia: 38; Boulaia: 38. Homonoia: 30. Hosios Dikaios: 3. 25. Hosioi kai Dikaioi Theoi: 3. Hosios kai Dikaios: 3. 25. Hygieia: 57. 67. Kephisos: 77. Kore: 1. 26. 59. Kybele: 96. Leto: 52. Leukathea: 1. Meter: 4. 96; Anaeitidos: 35; Pappoia: 4. Meter Theon: 26. 101. Muses: 42. 89. Nemesis: 33. Nymphs: 71. Nyx: 80. Pan: 38. Pantes Theoi: 18. 38. Parthenos Aletheia: 91. Persephone: 87. Plouton: 26. 60. 87. Poseidon: 69. 76. 68. Selene: 2. 4. Rhodos: 62. Thea Rhome: 50. 68. 74. Theoi Samothrakes: 8. Zeus: 4. 60. 61. 58. 68; Ampelios: 26; apo Kedrou: 35; Atabyrios: 62; Basilikos: 72; Boulaios: 38; Bouleus: 18; Bronton: 37. 72; Chalazios: 34; Dodoneus: 18; Eleutherios: 30; Eubouleus: 59; Hypsistos: 28. 64. 65; Keraunios: 26. 68; Labraundos: 85; Lepsynos: 16. 50; Naos: 18; Olympios: 18; Otorkondeon: 105; Panamaros: 11; Pandemos: 30; Pantheios: 72; Polieus: 13; Soter: 73

24deities, Anatolian: Anaitis: 15; Kubaba: 96; Men: 36; Men Tiamou: 15; Zeus Bedellenos: 4; Meter Brimanene: 4; Meter Prospelasene: 4; Egyptian: 38. 97; Isis: 10. 20. 93. 99; Isityche: 93; Sarapis: 10. 20. 93; Oriental: Sabazios: 12. 48; Thracian: Apollo Dabatapianos: 5; Hephaistos Dabatopios: 5; Theos Salenos: 93

25deity, ancestral: 4; named after the founder of the cult: 72; named after the location of a sanctuary: 35; patron of fertility: 34. 72; patron of trees: 35; punishing power: 84; serving as eponymous stephanephoros: 50; cf. s.v. justice

26Demos, cult of: 1

27Dionysiac artists: 29

28disease: 37

29dream: 93

30Eleusinian goddesses: 1

31family, relation to sanctuary: 72. 76

32festival: see s.v. contest

33foundation of sanctuary: 27. 77. 89

34founder of cult: 72. 77; of sanctuary: 89

35funerary cult: 45

36funerary imprecation: 24. 40. 84. 87. 104

37grove: 35

38hero: 38. 75; Hephaistos: 5; Marmareitha: 83; Orion: 75; Pheraimon: 21; Pontomedon: 38

39heroization: 6. 45. 64. 87. 97

40hymn: 2. 15. 18. 19. 99

41imperial cult: 3. 14. 16. 18. 26. 30. 42. 44. 74. 86. 101; connected with Egyptian gods: 93; domestic: 14

42invocation: 94

43justice, divine: 42

44land, belonging to a sanctuary: 27. 38. 39. 105; donated to a sanctuary: 27

45libation: 16

46light: 2

47magic: 7. 9. 23; cf. s.v. amulet, curse, defixio

48manumission, sacred: 18. 46

49miracle: 3. 4

50mystes: 84

51night: 19

52oath, of judges: 103; of treaty: 68

53oracle: 18. 37

54Orphics: 15

55perirhanterion: 84

56personification: Aletheia: 91; Demos: 1; Homonoia: 30

57prayer, for emperor: 14. 30

58prayer: 99

59prayer for justice: 54

60priest, eponymous: 17. 46; first p. of a new cult: 28; former: 85; cf. s.v. cult personnel (hiereus)

61priestess: 16. 93; cf. s.v. cult personnel (hiereia)

62priesthood, accumulation of: 13; for life: 89; hereditary: 101; iteration: 47. 74; privileges of: 85

63processional road: 53

64ruler cult: 1. 43

65sacrifice 1. 16. 28. 77; revenues from: 58

66sacriledge: 58

67sanctuary, access to: 27. 38. 85; boundary marker: 39. 53; construction works: 65. 82. 84. 58; founder of: 27; funding for columns: 16; funding for construction: 84; funds of: 28. 74; land ownership: 27. 38. 39. 105; recipient of bequest: 86; revenues: 58

68slave, sacred: 16

69theoros: 1. 17

70token: 18

71tribe, named after deity: 61. 101

72vow: 3. 4. 32. 35. 36. 80. 93. 97

73war, war booty: 18. 95; war dead: 38

74woman: 81. 84; cult founder: 77

Greek Words (a Selection)

75afterlife: ἥρως 6. 64. 97

76associations: Ἀγαθοδαιμονισταὶ Ἀριστοβουλιασταί 13; Ἰσιασταί 38; μαγίστωρ 5; Νουμηνιασταί 66; Ποσειδωνιασταί 38; Σαραπιασταί 38; συνήθεις 6; συνκλῖται νέοι 93; Τράλλεις 93

77curse: ἄωρα πρόθοιτο τέκνα 40; ἀώροις περιπέσοιτο συνφοραῖς 104; ἔστω ἁμαρτωλὸς θεοῖς καταχθονίοις 24; καταδο῀ παρὰ γαίης 23

78dedication: ἐπέγραψα 70; εὐχαριστήριον 5. 83. 93; εὐχαριστῶ 83; εὐχαριστῶν 26; εὐχή 3. 4. 35. 80; εὐχὴ ἀέναος 37; εὐχῆς χάριν 5; κατ᾿ ἐπιταγήν 72; κατ’ εὐχήν 32. 97; κατ᾿ ὄναρ 93; περὶ τῶν καρπῶν 72; σωθέντες ἐκ μεγάλης ἀρετῆς 3; ὑπὲρ τῆς γειτνιάσεως 73; ὑπὲρ ἰδίου πνεύματος εὐχή 37; ὑπὲρ τῶν ἰδίων πάντων εὐχή 36; ὑπὲρ τῶν ἰδίων σωτηρίας εὐχή 3; ὑπὲρ καρπῶν τῶν ἀγρῶν 72; ὑπὲρ σωτηρίας εὐχή 4. 37; ὑπὲρ σωτηρίας 5. 37. 72; χάριν εὐχαριστίας 33

79dedicatory object: ζῴδια 93; ξόανον 93

80epithets: ἁγιωτάτη 88 (Artemis); ἀγλαόκαρπος 60 (Demeter); ἁγνή 15 (Artemis); αἰσυμνῆτις 1 (Selene); ἀμπέλιος 26 (Zeus); ἆναξ 66 (Zeus); ἀνίκητος 33 (Nemesis?) ἀργυρότοξος 15 (Artemis); ἀρεία 68 (Athena); βασιλικός 72 (Zeus); βουλαία 38 (Hestia); βουλαῖος 38 (Zeus); βουλεύς 18 (Zeus); βροντῶν 37. 72 (Zeus); δᾳδοῦχος 15 (Artemis); δαφνούσιος 4 (Apollo); δίκαιος 3. 15; δικήσιος 42 (Helios); ἐλαφηβόλος (Artemis); ἐλευθέριος 30 (Zeus); ἐπήκοος 54. 92; ἐπιστασίη 38 (Aphrodite); εὐάκτις 1 (Selene); εὐβουλεύς 59 (Zeus); εὐπλόκαμος 1 (Selene); ζαμενής 26 (Apollo); ἡγεμόνη 18 (Artemis); θεῖος 3 (Apollo); καθηγεμών 49 (Dionysos); κεραή 15 (Artemis); κεραύνιος 26. 68 (Zeus); κερδῶιος 103 (Apollo); κλυτή 1 (Selene); κυανόπεπλος 1 (Selene); κυρία 73 (Hekate); κύριος 5 (Heros Hephaistos); μάκαιρα 1 (Selene); μέγας 54; 5 (Hephaistos); μέγιστοι 10 (Isis, Sarapis); μεδέων 18 (Zeus). 75 (hero); ὅσιος 3. 25; πανγενέτειρα 15 (Artemis); πάνδημος 30 (Zeus); πανθεῖος 72 (Zeus); παππώια 4 (Meter); παρθένος 91 (Aletheia); πολιεύς 13 (Zeus); προπυλαίη 38 (Athena); πυθαῖος 28 (Apollo); σώτειρα 38 (Artemis?); σωτήρ 37 (Asklepios). 73 (Zeus). 93 (Dionysos); ταυρῶπις 1 (Selene); τράγιος 59 (Apollo); τριήλιος 94 (Hermes); ὕψιστος 28. 64. 65 (Zeus); φαεσφόρος 1 (Selene); φερόλβιος 15 (Artemis); χαλάζιος 34 (Zeus); χαλκίοικος 103 (Athena)

81funerary cult: ἐναγισμός 45

82magic: Ἀδωνή 9; Ἰαώ 9; Δαμναμενεύς 7; πρὸς φαρμάκων ἀποπομπάς 7; Σαβαώ 9

83prayer: πολλά δεηθείς 37; πολλὰ εὐχομένη ὑπὲρ αὐτοῦ 14

84sacrifice: χαριστήρια 1

85varia: ἀρετή 3; θρησκεία 30

861) M. Adak and P. Thonemann, “Teos und Abdera in hellenistischer Zeit”, Philia 6 (2020), p. 1–34 [BE 2021, 371]: A.-T. discuss the calendar of Teos in the light of old and new epigraphic finds, especially in the light of a very important honorific decree of Abdera for its mother-city (166 BCE) [see now: M. Adak and P. Thonemann, Teos and Abdera: Two Cities in Peace and War, Oxford 2022 (to be presented in EBGR 2022)]. Shortly after the end of the Third Macedonian War, during which Abdera suffered significant destruction, Teos offered support to its colony. In expression of their gratitude, the Abderitans issued a decree which is preserved in an inscription found in Teos. According to the decree, Abdera established a cult of the Demos of Teos. Two theoroi, appointed annually in the month Apatourion (the first month of the year) traveled to Teos 8 months later, in the month Leukatheon (the beginning of the Tean year). There, they offered a thanks-giving sacrifice to the Demos of Teos (χαριστήρια τῶι Τηίων Δήμωι) during the festival of the Leukathea, which honored Ino-Leukothea as ancestor of the Teans. The meat of the victim (an ox) was distributed among the victors in the contests, who belonged to the age-classes of the ‘young men’ and the ‘boys’. In the month of Anthesterion, in which the festival of the Dionysia was celebrated in Abdera, the winners in the torch-race in the age-classes of boys and men received a portion of the victim, Thanks to new epigraphic finds, the sequence of the months in Teos can be reconstructed: Leukatheon, Heraion, Boedromion, Trygeter, Apatourion, Posideon, Lenaion (?), Anthesterion, Artemision (?), an unknown month, Thargelion (?), and Demetrion. Demetrion was introduced in honor of Demetrios Poliorketes. A.-T. also present a building inscription that mentions the construction of a temple of the Eleusinian goddesses Demeter and Kore (Appendix 1) and present an improved edition of a list of victors at the Dionysia. The contest included the following disciplines: comedy, pyrrhic dance, and dances in the accompaniment of a flutist in the age-classes of boys and men.

872) G. Agosti, “A Fragment of an Acrostic Hymn (SEG VIII 225 – CIIP 711)”, ZPE 215 (2020), p. 24–26: A. supports the view that a fragmentary hymn to Selene from Jerusalem (1st/2nd cent.; SEG VIII 225; CIIP 711) is genuine and presents a new critical edition. Some of the praising attributes of the goddess can be read: εὐπλόκαμος, αἰσυμνῆτις, μάκαιρα, κλυτή, εὐάκτις, ταυρῶπις, φαεσφόρος, κυανόπεπλος. Selene is invited to bring light and safety (λάμψαι δή, λάμψαι [- -], φωτοῆσον, εὐάκ[τι] | ἥδυσον ΩΝΑΜΑΞΑΣ παντὸς οἴκου τὸ πέρα[ς]. | Ἵκεο δή, ταυρῶπι, φαεσφόρε, κυανόπεπλε, | εὐχῆς εἵνεκα τῆς, τόνδε σ⟨ά⟩ουσα τόπον). A. recognizes an acrostic: μεγάλη ΙΕ[..] or rather ἵκευ (with each of the last two lines providing two letters, instead of one).

883) N.E. Akyürek Şahin and H. Uzunoğlu, “Neue Weihungen an Hosios und Dikaios aus dem Museum von Eskişehir”, Gephyra 19 (2020), p. 189–230 [BE 2021, 421]: Ed. pr. of 18 dedications to Hosios kai Dikaios from Dorylaion and its territory (2nd and 3rd cent. CE; nos. 9 and 17 are uninscribed). Nine altars (1–9) were found in the same location in Dorylaion, possibly the site of a sanctuary. The cult probably originates in Dorylaion. The dedications were made by men, sometimes with members of their families, as vows (εὐχήν: 1–8, 10–16, 18) for their well-being and that of their families (e.g. 10: ὑπὲρ τῶν ἰδίων σωτηρίας εὐχήν). The dedicants include a high-priest of the local imperial cult (3) and two priests, possibly of this cult (15: ἱερεῖς πρῶτοι). Two dedicants expressed their gratitude for having been saved through miracles: σωθέντες ἐκ μεγάλης ἀρετῆς (1) and ἀρετῆς τινος γενομένης εὐχαριστῶν (6). The dedications are addressed to Ὅσιος Δίκαιος (1–8), Ὅσιος Δίκαιος Ἥλιος (15), Ὅσιος καὶ Δίκαιος (13, 16), Ἀπόλλων καὶ Ὅσιος καὶ Δίκαιος (10),Ὅσιος καὶ Δίκαιος, Θεῖος Ἀπόλλων (11), Ὅσιος καὶ Δίκαιος καὶ Ἡρακλῆς (12), and Ὅσιοι καὶ Δίκαιοι Θεοί (18). In Dorylaion, Hosios kai Dikaios are represented as two figures (17–18). Their cult was associated through images and inscriptions with those of Apollo, Helios, Hermes, and Herakles. In an appendix (p. 216–220), the authors list the dedications to Hosios kai Dikaios that were published after 2008.

894) E.N. Akyürek Şahin and M.E. Yildiz, “Neue Weihungen aus dem Museum von Bursa”, Gephyra 20 (2020), p. 153–170 [BE 2021, 357–359]: Ed. pr. of inscriptions in the Museum of Bursa; in many cases the provenance is not known: 1) A stele is decorated with a relief representation of a couple of worshippers standing in front of an altar on which Zeus offers a libation; the altar is decorated with a man who leads a bull to sacrifice (1st cent. BCE/CE). According to an inscription, the stele was dedicated by Karsimaros as a vow for the rescue of a man (ὑπὲρ τῆς Ἡγησίου Καζωτίου σωτηρίας Διὶ εὐχήν) [read: Ἡγησίου κα[] Ζωτίου; Hegesias and Zotion are the couple represented on the relief, Karsimaros possibly their slave]. 2) A statuette of Zeus was dedicated to Zeus as a vow (εὐχήν; 3rd cent. CE). 3) A man dedicated an altar to Ζεὺς Βεδελληνός for his rescue and that of his mother, his wife, and his children (ὑπὲρεὐχήν). Zeus’ epithet, deriving from a place name, was hitherto unattested (2nd/3rd cent.; Karacabey [territory of Kyzikos?]). 4) A fragmentary stele shows Zeus offering a libation and an eagle (late Hellenistic period). 5) A stele decorated with a group of worshippers, who approach an image of a seated Meter holding a phiale, was dedicated to Μήτηρ Παππώια (1st cent.). The same epithet (deriving from πάππος) can be read on another stele in the Museum of Bursa (SEG XXVIII 958). It designates the goddess as an ancestral goddess. 6) A fragmentary stele from Miletoupolis with a relief representation of Meter was dedicated to Μήτηρ Προσπελασηνή [rather than πρὸς Πελασηνή] as a vow (εὐχήν; 1st cent. BCE/CE). 7) A stele shows a seated Meter flanked by two lions and approached by worshippers. It was dedicated to Μήτηρ Βριμανηνη as a vow (2nd/1st cent.). 11) A relief with the representation of a family was dedicated as a vow to a deity with the epithet Λυαῖος (?; 3rd cent. CE). 12) A stele with a fragmentary dedication depicts Helios (2nd/3rd cent.). 15) A stele dedicated as a vow depicts a deity (?) dressed in a short tunic and holding a spear (Bilecik [territory of Prousa?], 3rd cent. CE). The authors also publish uninscribed dedications to Meter (8) and Hekate (14, Erdek [territory of Kyzikos]), a dedication depicting Helios and Selene (13, Prousa?), and an altar dedicated to an anonymous deity (16, Miletoupolis). They also present an improved edition of a dedication to Apollo Daphnousios (9 = SEG XLIII 881 [EBGR 1993/94, 237]; cf. no. 10, which is uninscribed).

905) O. Alexandrov and D. Dana, Les Inscriptions du sanctuaire de Hérôs Héphaïstos Dabatopios de Telerig, Veliko Tarnovo, 2020: A.-D. summarize the history of research in the sanctuary of Heros Hephaistos Dabatopios at Telerig, near Zaldapa (Moesia), publish the inscriptions found there [cf. EBGR 2019, 27], and discuss the names (mainly Getian, Thracian, epichoric, and Latin) and the social position of the exclusively male dedicants (a freedman of a praefectus praetorio, at least two soldiers). A dedication (13) was made by the priest and a μαγίστωρ, i.e. the official of a cult association (13). Many dedications are decorated with reliefs representing a rider; they all date to the 2nd cent. CE. Most of the texts are inedita (1, 4–11, 14–15, 17–44, 47–50). Ἥρως Ἥφαιστος (in Latin, Heros Invictus: 49, 50) is usually accompanied by an epithet deriving from the ancient name of Zaldapa (probably Dapatopa or Dabatapa): Δαουατοπ(ε)ιος (1, 10, 11), Δαβατοπειος (13, 51), Δαβατοπιηνός (2), Δαβατοπιας (?, 15, 16). In three dedications he is addressed as κύριος (1–3). He is probably also the recipient of dedications addressed to Θεὸς Μέγας (17), Θεός (18, 45, 46), and Θεὸς Δαβατοπειος (12, 13, 23). But one dedication was made to Apollo (14: Ἀπόλωνι Δαβαταπίᾳ or Δαβαταπια[νῷ?]). The name of the recipient is not preserved in several very fragmentary texts (19, 20–22, 24–44, 46–48). The dedications were made for the well-being of the dedicants and their families (2: ὑπὲρ σωτηρίας πάτρωνος καὶ ἰδίας; 3: ὑπὲρ σωτηρίας αὐτοῦ καὶ αὑτῶν εὐχῆς χάριν; 7: ὑπὲρ αὑτοῦ καὶ τῶν ἰδίων; 36: ὑπὲρ [αυτοῦ]; 31: [ὑπὲρ τῶν τ]έκνων [εὐχῆς?] ἕνεκεν; 49: pro salu[te votum posui]t) and as expressions of gratitude (εὐχαριστήριον: 6, 12, 21, 23, 24; cf. 5: εὐχαριστήριον ὑπὲρ ἑαυτοῦ καὶ τῶν ἰδίων; 4: ὑπὲρ τῶν ἰδίων εὐχαριστήριον). In an appendix, the eds. present a dedication to Heros from Enevo.

916) V. Allamani-Souri, Ἐπιτύμβιες στῆλες καὶ ἀνάγλυφα ἀπὸ τὴ Βέροια καὶ τὴν περιοχή της, Thessaloniki, 2014 [SEG LXVII 350, 352, 353, 356, 360]: A.-S. presents a corpus of funerary stelai and reliefs from Beroia. In three cases the deceased individuals are addressed as ἥρωες: 64 (ca. 100–75), 175 (ca. 100–150), and 177 (102/103 CE). An epitaph was dedicated by an association (συνήθεις; 114 C, ca. 150–175 CE). [These texts are now in I.Kato Maked. I Suppl. 5–7 and 25.]

927) E.N. Andreeva, “A New Spherical Amulet from Taman”, ZPE 216 (2020), p. 169–172 [BE 2021, 144]: A spherical amulet (of agate?), allegedly from the Taman peninsula (Imperial period), was used for averting evil charms (πρὸς φαρμάκων ἀποπομπάς). It is inscribed with a magical logos, Δαμναμενεύς (the name is repeated ten times, each time with one letter less, thus forming a triangle, or a wing), and the Ephesian logos (ασκιον κατασκιον λιξ τετραξ δαμναμενευς αισιον). A similar object has been found in Gorgippia (SEG LX 817).

938) V. Aravantinos and N. Papazarkadas, “Ἀνασκαφὴ Καδμείας: οἱ ἐπιγραφές”, AE 159 (2020), p. 63–75: The inscriptions found in the Kadmeia (Thebes) include the fragment of a marble vase (pedestal pyxis) dedicated by Sarapion to the Samothracian Gods (IV; 2nd/1st cent.). This is the first attestation of the cult of the Samothracian Gods in mainland Greece. The vase represents a type that was common in the Classical period. Perhaps it was dedicated as an heirloom.

949) M. Arslan, Y. Yeğin, and R. Gordon, “Two Unpublished Magical Amulets in Ankara”, Gephyra 20 (2020), p. 113–126 [BE 2021, 145]: Ed. pr. of two amulets of unknown provenance, now in the Museum of Anatolian Civilizations (1st/2nd cent.). The first, an heliotrope gem in silver setting, has on the obverse a representation of the snake-legged god with a cock’s head [Abrasax], who holds a shield inscribed with Ἰαώ; God is invoked on the reverse with his Hebrew names (Ἰαώ, Σαβαώ, Ἀδωνή). The second amulet, a chalcedony gem, invokes Gaia to protect Dios, son of Chryseis, from every danger; invocations of Gaia on amulets are very unusual.

9510) R. Ast and J. Radkowska, “Dedication of the Blemmyan Interpreter Mochosak on behalf of King Isemne”, ZPE 215 (2020), p. 147–158: Ed. pr. of a dedication to Isis and Sarapis (θεοὶ μέγιστοι) in Berenike (late 4th/early 5th cent.). An interpreter dedicated a building on behalf of the Blemmyan king Isemne.

9611) M. Aydaş, “A New Inscription of Zeus Panamara”, in M. Arslan and F. Baz (eds.), Arkeoloji, Tarih ve Epigrafi’nin Arasında. Prof. Dr. A. Vedat Çelgin’in 68. Doğum Günü Onuruna Makaleler, Istanbul, 2018 [2019], p. 139–142 [BE 2021, 394]: Ed. pr. of a dedication to Zeus Panamaros in Stratonikeia (2nd/1st cent.).

9712) S. Babamova, “New Evidence for the Location of Ancient Gortynia, Idomene and Doberos”, in L. Maksimović and M. Ricl (eds.), Τῇ προσφιλεστάτῃ καὶ πάντα ἀρίστῃ Μακεδονιαρχίσσῃ. Students and Colleagues for Professor Fanoula Papazoglou. International Conference, Belgrade, October 17–18, 2017, Belgrade, 2018, p. 11–22 [BE 2019, 279; SEG LXVIII 324]: B. mentions a statuette dedicated to Hermes (Bansko in Paionia, Imperial period) [now in IG X.2.2.2.1187; only the lower part is preserved. The statue represented Σαβάζιος Νοτλωνιανός].

9813) N. Badoud, Inscriptions et timbres céramiques de Rhodes. Documents recueillis par le médecin et explorateur suédois Johan Hedenborg (1786–1865), Stockholm, 2017 [BE 2018, 336; SEG LXVIII 525, 530–533, 537]: B. publishes inscriptions from Rhodes copied by the Swedish physician and traveller Johan Hedenborg and contained in his unpublished manuscript Geschichte der Insel Rhodos (completed in 1854). A few inscriptions are of religious interest: a dedication to Helios and the demos (43, Hellenistic); statues dedicated to the gods (44, Hellenistic, signed by the Tyrian sculptors Menodotos and Charmolas; 4, Imperial period); an honorific inscription for Aristonomos, who served as priest of Helios, Athena Lindia (cf. I.Lindos 238), Zeus Polieus, and Artemis in Kekoia (3, 1st cent.); and the epitaphs of two men from Ephesos and Sardeis, who were members of a cult association of worshippers of Agathos Daimon, founded by Aristoboulos (Ἀγαθοδαιμονισταὶ Ἀριστοβουλιασταί, 7, undated).

9914) P. Baker and G. Thériault, “Les empereurs romains à Xanthos : nouvel apport épigraphique”, EA 53 (2020), p. 59–74 [BE 2021, 411]: Ed. pr. of inscriptions from Xanthos. An altar was set up for the cult of Augustus (1, ca. 27 BCE–14 CE); it may have served as a boundary marker of a sacred space. [In view of the small dimensions (height: 65 cm), one may consider the possibility of a domestic imperial cult, continuing the Hellenistic tradition of small altars for the domestic ruler cult; see T.S.F. Jim, “Private Participation in Ruler Cult. Dedications to Philip Soter and Other Hellenistic Kings”, CQ 67 (2017), p. 429–443. For household altars for Hadrian, see EBGR 2018, 52.] A statue of Severus Alexander was erected to celebrate his decennalia (7, 230 CE); the city prayed for his well-being (πολλὰ εὐχομένη ὑπὲρ αὐτοῦ). Other inscriptions honor Augustus or Tiberius (2), Tiberius or Claudius (3), Nerva (4), Trajan (5), and Hadrian (6).

10015) S. Barbara, “Un ‘hymne orphique’ sur pierre pour Artémis Anaïtis ?”, JES 3 (2020), p. 61–79 [SEG LXVII 820]: B. republishes a fragmentary metrical inscription from Lydia [SEG LXVII 820; cf. EBGR 2017, 68 no. 90) which contains a hymn for a daughter of Zeus, whom B. identifies with Artemis Anaïtis (line 1: [ἀγλαὸν βλ]άστημα, Διὸς θυγάτηρ [ναεῖτι]). The goddess is dear to Hekate and Men Tiamou (line 2: [- - χαρι]ζομένη Ἑκάτῃ καὶ Μηνὶ Τ[ιαμου]) and oversees the celestial orb (line 3: τροχῷ καθίσασα ἀε[]). One recognizes various attributes of Artemis (lines 4–8: [ἀργυ]ρότοξον ἀείδομεν, … δᾳδοῦχε, φερό[λβιε, …? πανγεν]έτειρα, κεραή (‘horned’), … ἁγν̣[]), some of which find parallels in Orphic hymns (φερόλβιος, δᾳδοῦχος, ἁγνή). B. discusses the significance of this text for the study of the Orphic hymns of the Imperial period.

10116) W. Blümel, Inschriften aus Nordkarien, Bonn, 2018 (IGSK 71) [SEG LXVIII 828–829, 831–832, 851]: This corpus covers the area between Iasos, Mylasa, Stratonikeia, Tabai and the southern bank of the Maeander river, excluding cities for which corpora exist or are in preparation. The main provenances are Euromos (101–139), Alabanda (211–348), and Hyllarima (451–520) [for which see infra no. 26]. The following inedita are of religious interest. Alabanda: An agonistic inscription lists victories at the Koina Asias and a contest in Smyrna ([- -]ι̣λλα ἐν Ζμύρνῃ; 227, undated). Tib. Cl. Diogas dedicated a temple to an anonymous goddess (226, 1st/2nd cent.). Hekatodoros was slave of a sanctuary (Ἑκατοδώρου ἱεροῦ; 305, Imperial period). Euromos: Several new dedications were found in the sanctuary of Zeus Lepsynos (fragmentary: 113), including the dedication of columns sponsored by local benefactors (120–128, 2nd cent. CE) [possibly as part of summa honoraria; cf. 128: ὑπὲργυναικὸς ἰδίας ἱερατευούσης ἐξ ὑποσχέσεως). The most interesting text (119, ca. 100–150) lists the dedications of a stephanephoros and gymnasiarchos: [- -] τοῦ θεοῦ καὶ τὸν ἐπαὐτῷ λίθινον παν[- - | - -] τ̣ράπεζαν καὶ τὸν σκύφον τῷ Διὶ Λε[ψυνῷ]. [The anonymous benefactor dedicated items that were used in sacrifices and libations (τράπεζα, σκύφος). The main dedication was an object on which something could be placed (καὶ τὸν ἐπαὐτῷ λίθινον παν[- -]); all that (and the engraving of the text on an architrave) suggests the dedication of a monumental altar ([e.g. τὸν βωμὸν] τοῦ θεοῦ). For new texts from the sanctuary of Zeus Lepsynos see also infra no. 50.] There is also a fragment mentioning a high-priest of the imperial cult (133: ἀρχ[ιερε-- | --] Καίσαρος).

10217) D. Bosnakis and K. Hallof, “Alte und neue Inschriften aus Kos VI”, Chiron 50 (2020), p. 287–326 [BE 2021, 310–315]: B.-H. publish new documents concerning the recognition of the asylia of the sanctuary of Asklepios in Kos (243 BCE): decrees of an anonymous Macedonian city (Edessa?), Aigeai, Beroia, an anonymous Macedonian city (Thessalonike?), an anonymous city in Ionia, and Temnos, as well as letters of king Ziaelas of Bithynia and queen Laodike I (widow of Antiochos II). The decrees of Aigeai and Beroia are dated with reference to eponymous priests (probably of Asklepios). The xenia that the Koan envoys received from the Macedonian cities correspond to those given to theoroi (anonymous city), the theoroi of Argos who announced the Nemea (Aigeai), and the theoroi of crown-contests (Beroia). The eds. comment on the organization and itinerary of the Koan embassy and the important historical information provided by the new documents.

10318) P. Cabanes and M. Hatzopoulos, Corpus des inscriptions grecques d’Illyrie méridionale et d’Épire 4. Inscriptions de la Molossie, Athens, 2020: The corpus of the inscriptions from the Molossia presents 199 inscriptions (165 from Dodona), as well as 99 inscriptions pertaining to this region and found in other locations, and a few addenda to other volumes of this series. There is only one ineditum of religious interest (marked with an asterisk). Dodona: Of the numerous dedications (1–29, 48, 64–73, 109–110) most are addressed to Zeus: Zeus Naos (3, 5, 6, 16, 18–21, 23–29, 48, 52) and Zeus Naos and Diona (64–67, 73, 109, 110; 64 also addressed to Zeus Bouleus), Zeus (1–2, 7, 9, 10, 13; cf. the invocation of Zeus: 178), Zeus Olympios (4), Zeus Dodoneus (15), Ζεὺς Δωδώνης μεδέων (54). Other recipients of dedications are Aphrodite (68) and Dione (69). A bronze club is labelled as ‘(the club) of Herakles’ (72*). I single out the dedication of war booty (8, 48–53). An altar was erected for the cult of all the gods (14: ἱαρὸς πάντων θεῶν ὅδε βωμός; 4th cent.). Stamped tiles (131: Διὸς Νάου; 142: ἱαρά) were property of the sanctuary; a token is designated as ἱαρά (141). A few manumissions explicitly mention the dedication of slaves to Zeus Naos and Dione (88, 100, 107). Several inscriptions mention the agonothetai of the Naia (65, 66, 100, 113, 115, 166, 179, 297) and the Aktia Kaisareia (166); the ναϊκοὶ εὔθυνοι (113), possibly served as judges at the Naia [but the term εὔθυνοι rather suggests magistrates who oversaw financial matters]. A priest of the Sebastoi (166) attests the imperial cult. Rodotopi: Hegemona, recipient of a dedication, can be identified as Artemis (179). Honorific statues were dedicated to the gods (181). Votonisi: A hydria was the prize of a contest in honor of Herakles in Thespiai (187). Among the addenda to I.Apollonia I note the lead tablets with a hymn of Asklepios and an oracular response concerning the cult of Asklepios (413) [see EBGR 2018, 88 and CGRN 40].

10419) L. Cadili, “Poetry and the Stonecutter: Two Notes on the Second Strophe of Philodamus of Scarphea’s Paean to Dionysus”, ZPE 213 (2020), p. 18–22: Arguing that the mason who inscribed Philodamos’ paian to Dionysos in Delphi (SEG XXXII 552, ca. 340) made mistakes, C. proposes two emendations: line 14: δὴ τότε βακχίαζε etc. (not ̣ν τότε βακχίαζε; ‘and just then Cadmus’ land began her frenzied dance’). Line 21: νυκτὸς δ᾿ ἀστερόεν δέμας (not αὐτὸς δ᾿ ἀστερόεν δέμας). This verse refers to Dionysos’ nocturnal arrival at Delphi.

10520) J.-M. Carbon, S. Isager, and P. Perdersen, “A thesauros for Sarapis and Isis: I.Halikarnassos *290 and the Cult of the Egyptian Gods at Halikarnassos”, in L. Bricault and R. Veymiers (eds.), Bibliotheca Isiaca IV, Bordeaux, 2020, p. 75–83 [BE 2021, 401]: Ed. pr. of a box for the deposition of offerings from Halikarnassos (late 3rd/early 2nd cent.), dedicated to Sarapis and Isis by Theudotos, possibly a priest or temple ward. The cult of the Egyptian gods was introduced under Ptolemy II at a private initiative (cf. OGIS 16) and later became a public cult.

10621) D. Castrizio and C. Meliadò, “Sulla prima iscrizione metrica da Zancle”, ZPE 2013, 2020, p. 66–71 [SEG LXVII 619]: C.-M. republish an honorific epigram for a local hero of Zankle [see infra no. 75], whom they identify as Pheraimon, son of Aiolos.

10722) A. Cazemier, “Associations, Athletes, and Emperors: A New Reading of an Inscribed Signet Ring”, ZPE 214 (2020), p. 156–168 [BE 2021, 146]: A signet ring from Dionysopolis does not attest a μυστική, but a ξυστικὴ σύνοδος Ταρσέων.

10823) Y. Chairetakis, “Cursing Rituals as Part of Household Cult: A Fourth Century BC Inscribed Bowl from Salamis”, in G. Vavouranakis, K. Kopanias, and C. Kanellopoulos (eds.), Popular Religion and Ritual in Prehistoric and Ancient Greece and the Eastern Mediterranean, Oxford, 2018, p. 137–142 [SEG LXVIII 107]: Ed. pr. of a bowl found in a pit on Salamis. The inscriptions, incised after firing and consisting of the phrase παρὰ γαίης and three groups of names, are interpreted by C. as a curse (e.g. [καταδ]ο῀ παρὰ γαίης).

10924) T. Corsten, “Die Inschriften”, in S. Doğan and E. F. Fındık (eds.), Aziz Nikolaos Kilisesi Kazıları 1989–2009, Istanbul, 2018, p. 329–352 [SEG LXVIII 1323–1326]: Ed. pr. of epitaphs from Myra (Imperial period) which use the common funerary imprecation ἔστω ἁμαρτωλὸς θεοῖς καταχθονίοις for those who violate the grave (4–5, 9–10).

11025) A. Çoskun, “Dionysiac Associations among the Dedicants of Hosios kai Dikaios. Revisiting Recently Published Inscription from the Mihalıççik District in North-West Galatia”, Gephyra 19 (2020), p. 111–133: After offering an overview of the epigraphic evidence on the cult of Hosios (kai) Dikaios in Lydia, Phrygia, and Galatia, Ç. discusses recently published dedications from the area of Choria Considiana [H. Güney, “New Inscriptions from Northeast Phrygia: The Cult of Hosios and Dikaios”, Gephyra 15 (2018), p. 101–117; see EBGR 2018, 54]. He argues that the Κταηνοί, Βαχῖον τὸ περὶ Τύραννον, the dedicants of one of them (Güney, art. cit. no. 1) were a Dionysiac association [same suggestion, independently, in EBGR 2018, 54]. The same term, Βαχῖον, can be restored also in another dedication (Güney, art. cit., no. 4): [Ἀπόλλωνι καὶ] Ὁσ[ίῳ] κα[ Δε]ικ[έῳ ἀνέστησεν Β̣[ακχ]ῖον ὑπ[ὲρ] ἑατῶ[ν καὶ τῶν ]δ[]ω[ν].

11126) P. Debord and E. Varinlioğlu, Hyllarima de Carie. État de la question, Bordeaux, 2018 [BE 2019, 3; SEG LXVIII 855, 859, 861, 865–874bis]: The epigraphic finds made during a survey in Hyllarima (p. 36–89) include inedita of religious interest [some of which have also been published in W. Blümel, Inschriften aus Nordkarien, Bonn, 2018 (see supra no. 16); concordances are provided by the eds. of SEG]. The people honored benefactors who covered the expense for spectacles (18 = I.Nordkarien 465; late Hellenistic period; line 8: [- - - - - τὰ] ἀχθέντα ἀκροάμ̣[ατα - -]); they also made contributions to the Dionysia (line 10: τοῖς Διονυσιείοις). [Ἄγω is once attested in connection with ἀκροάμ̣ατα (MAMA VIII 492b, lines 17–18: τὰ πρωτεύοντα ἐν τῇ Ἀσίᾳ ἀκροάματα αὐτὴν πρώτως ἀγαγοῦσαν), but it is typically used in connection with contests (ἄγω ἀγῶνα, ἄγω τὰ Πύθια, etc.). Here, there may be a reference to a new festival, if ἀχθέντα refers to a festival named in the first lacuna and ἀκροάματα is the object of a verb in the second lacuna (e.g. [κατὰ τὰ name of an agon τὰ πρῶτα/πρώτως] ἀχθέντα ἀκροάμ[ατα περέσχον]; for this formulation cf. e.g. IG II2 2094; SEG LIX 1404).] An honorific inscription for four members of a family was dedicated to Σεβαστοὶ Θεοί (19 = I.Nordkarien 467; early Imperial period). A benefactor sponsored the proskenion of the theater and dedicated it to Dionysos (22 = I.Nordkarien 478; 2nd cent.). Artemon dedicated a stoa to Artemis, Apollo, and the people of Hyllarima (32 = I.Nordkarien 473; ca. 250–200). Leontomenes made a dedication on behalf of himself and his village thanking the divine power (τὸ Θεῖ̣ον εὐχαριστῶν; 41 = I.Nordkarien 485; 3rd cent. CE). Other dedications are addressed to Claudius (26 = I.Nordkarien 511), Apollo Zamenes (36 = I.Nordkarien 475; Imperial period) [J.-M. Carbon, SEG LXVIII 871, points out that this epithet (‘mighty’) is attested for Hermes in the Homeric Hymn for Hermes (v. 307)], Artemis Mataurene (38 = I.Nordkarien 474; Imperial period), Meter Theon (31 = I.Nordkarien 472; 3rd cent.), Plouton and Kore (39 = I.Nordkarien 519; undated), Zeus Anpelios (?; 65 = I.Nordkarien 514; Imperial period), Zeus Keraunios (34 = I.Nordkarien 277; 2nd cent.).

11227) J.-C. Decourt and A. Tziafalias, “Cultes de Pythoion : deux notes”, in Ἀρχαιολογικὸ ἔργο Θεσσαλίας καὶ Στερεᾶς Ἑλλάδας IV. Πρακτικὰ ἐπιστημονικῆς συνάντησης, Βόλος 2012, Volos, 2015, p. 293–301 [BE 2017, 299; SEG LXVIII 288]: In a survey of inscription found in Pythion (Thessaly), D.-T. publish an inscription that records the donation of land to Asklepios by Asandros of Beroia, possibly the homonymous satrap of Lydia and Karia (late 4th/early 3rd cent.). [An improved text and commentary are provided by D. Rousset, BE 2017, 299; cf. J.-M. Carbon in SEG LXVIII 288. In R.’s reading, whoever passed through the temenos of Asklepios had to pay a fine of 5 Aiginetan drachmas, unless he had come to offer a sacrifice ([ὃς] ἂν διὰ τοῦ τεμέν[ους] τοῦ Ἀσκληπιοῦ πο[ρ]ε̣ύηται, ἂμ μὴ θύσων, [τ]ῶι θεῶι ἀποτείσει δραχμὰς αἰγιναίας πέντε; the edd. pr. read ἂμ μεθύσων). I note that Asandros seems to have been the founder of the sanctuary: he not only dedicated the land for the temenos (τὴν γῆν ἐν ἧι τὸ τ[]μενος ἀνέθηκε Ἀσκληπιῶι), but he also issued the regulation concerning the fine.]

11328) G. Doulfis and G. Kokkorou-Alevra, “Νέες ἐπιγραφές (B)”, in G. Kokkorou-Alevra (ed.), Ἁλάσαρνα VI. Γλυπτικήλιθοτεχνίαἐπιγραφὲς ἀπὸ τὸ ἱερὸ τοῦ Ἀπόλλωνος Πυθαίου/Πυθαέως καὶ τὸν πρώιμο βυζαντινὸ οἰκισμό, Athens, 2017, p. 119–145 [BE 2019, 370; SEG LXVIII 583–586, 590, 599]: Ed. pr. of inscriptions found in the sanctuary of Apollo Pythaios in Halasarna (Kos) and the adjacent Byzantine settlement. The most interesting text as regards religious matters is a dedication to Zeus Hypsistos (7, 77 CE). The dedication was made as χαριστήριον (line 3) under the responsibility of the ναπόαι. The text mentions the priest of Apollo and the first priest of Zeus (lines 8f.: ἱερατεύοντος πρά|του τοῦ Διός); the eds. suspect that the cult was introduced under Roman influence [but χαριστήριον (line 3) suggests that the cult of Zeus Hypsistos was established after an incident that the Halasarnitai interpreted as a rescuing intervention of the god]. A cult regulation (3, 1st cent. BCE/CE) is very fragmentary, but one recognizes references to sacrifices. An honorific decree (1, ca. 200) provides for the erection of stelai with the text in the sanctuaries of Apollo (in Halasarna) and Asklepios (in Kos) under the responsibility of the napoiai; the expense was covered by the sanctuary’s funds (ἀπὸ τῶν τοῦ θε[οῦ χρημάτων]). A public document (2, 1st cent.; republished in IG XII.4.3821) refers to religious matters in an unclear context, possibly connected with construction work in the sanctuary (repeated references to the verb [- -]σκευάζω; cf. line 9: θεῶι καθι[ερ- -]; line 14: τὸς ἱερεῖς). A fragmentary honorific decree mentions an altar of Apollo (lines 9f.: βω]μὸν ἱερὸν Ἀπόλ[λω]νι; 4, 1st cent.). A statue of a man was dedicated by his parents and his grandfather to the gods (5, 2nd/1st cent.). We also note the epitaph of a priest (ἱερεύς; 21, Hellenistic) [now IG XII.4.3820] and an ἱεροκῆρυξ (14, 2nd cent. CE).

11429) B. Fauconnier, “CIG 3082: A Decree of the Ecumenical Synod of Artists around Dionysos”, ZPE 214 (2020), p. 151–155: F. republishes an honorific decree for Tib. Claudius Philistes, agonothetes of the Dionysia Kaisareia in Teos (ca. 50–100; CIG 3082). Previous editors restored the first line as [οἱ περὶ τὸν Διόνυσον τεχνῖται | οἱ ἐπ᾿ Ἰωνίας καὶ Ἑλλησπόντου] καὶ οἱ τούτων συναγων[ισταί]. However, given the limited evidence for the association of the Dionysiac technitai of Ionia and the Hellespont in the Imperial period (I.Tralleis 50; I.Ephesos 1618), F. suggests restoring [οἱ ἀπὸ τῆς οἰκουμένης περὶ τὸν Διόνυσον | τεχνεῖται, ἱερονεῖκαι, στεφανεῖται]. The decree was voted by the thymelic synod after its members had participated in the Dionysia Kaisareia of Teos. F. wonders whether the two inscriptions from Tralleis and Ephesos which refer to οἱ ἐπ᾿ Ἰωνίας καὶ Ἑλλησπόντου prove an unbroken continuity with the homonymous Hellenistic synod.

11530) S. Follet and D. Peppas-Delmousou, “Bienfaits de l’empereur Hadrien envers les cités de Sardes et Synnada (IG II2 1089, complétée, et IG II2 1075, complétée)”, BCH 143 (2019), p. 767–783 [BE 2021, 195–196]: The joining of several fragments permits a new edition of honorific inscriptions of Sardeis and Synnada for Hadrian set up in Athens. The Sardians dedicated their inscription to the Charites of the emperor (Ἀγαθῇ Τύχ[], ταῖς Χάρισ[ι] τοῦ αὐτοκ̣[ράτορος Ἁδριανοῦ]), thanking him for maintaining the privileges granted to their city by Kroisos (IG II2 3279 + 4775b + 1089). A relief shows Hadrian and the Charites. The decree of Synnada (IG II2 1075 + 2291c; cf. SEG XXX 89) refers to the legendary foundation of the city as a colony of Athens and Sparta and to Hadrian’s benefactions. Religious matters are mentioned in fragmentary passages (line 26: [πρ]ὸς τὴν οἰκείαν θρησκείαν; lines 34–35: ἱερωσύ[νην]). The Synnadeis prayed for the well-being of Hadrian, his family, and the senate (lines 40–41). The erection of the stele on the Acropolis was supervised by two brothers from Synnada, Claudius Attalos Andragathos, priests of Ὁμόνοια τῶν Ἑλλήνων and Ζεὺς Ἐλευθέριος (in Plataiai) and Claudius Pison Tertyllinos priest of Ζεὺς Πάνδημος (in Synnada). F. also suggests a new restoration of the title of Andragathos in the letters of Hadrian to the Dionysiac technitai (IG II2 1105; cf. SEG XXX 86): ἱερεὺς τοῦ Χορείου ἐκ τεχνειτῶν Διονύσου, ἱερεὺς τῆς Ὁμονοίας τῶν Ἑλλήνων καί τοῦ Ἐλευθερίου Διός.

11631) P.-L. Gatier and T. Weber-Karyotakis, “The Sculptures from the Eastern Great Baths: Old and New Finds”, in T. Lepaon et alii, The Eastern Baths at Gerasa/Jerash. Report 2016, 2017 (DOI 10.23778/ghs.edit. 2017.1) [SEG LXVIII 1611]: G. presents a new epigraphic find from Gerasa. The priest Demetrios dedicated a statue of nude Aphrodite ‘with the base and the niche and the altar with fireplace’ (τὴν Ἀφροδίτην σὺν τῇ βάσει κ(αὶ) κόνχῃ καὶ βωμῷ σὺν ἑστίᾳ) for the well-being of Antoninus Pius (4, 154 CE).

11732) P.-L. Gatier, “Antioche du Chrysorhoas”, Topoi 22 (2018), p. 225–249 [SEG LXVIII 1613]: Ed. pr. of a dedication from Gerasa (p. 229f.). Meleagros dedicated an altar in fulfillment of a vow (κατεὐχήν; 1st/2nd cent.).

11833) P.-L. Gatier, “Un Romain à Gerasa. Une inscription grecque trouvée dans les fouilles de l’hippodrome”, in A. Lichtenberger and R. Raja (eds.), The Archaeology and History of Jerash. 110 Years of Excavations, Turnhout, 2018, p. 111–117 [BE 2019, 537; SEG LXVIII 1615]: Ed. pr. of a dedication in Gerasa (ca. 200–250). Primitivus dedicated an altar expressing his gratitude to an anonymous ‘invincible goddess’ (probably Nemesis) for her protection during the exercise of his office for a period of six years (καλῶς διοικούμενος ̣[ως] τῆς σήμερον ὑπὸ τῆς []νικήτου θεοῦ χάρι[ν] εὐχαριστίας ἀνέθη[κα].

11934) N. Gökalp Özdil, “A New Votive Inscription to Zeus Chalazios from the Antalya Museum”, Cedrus 8 (2020), p. 489–495: Ed. pr. of an altar [not stele] of unknown provenance (Pisidia?), now in the Antalya Museum (Imperial period). The altar is decorated with the bust of Zeus (front) and representations of a thunderbolt (left) and grapes (right). It was dedicated by a priest to Zeus Chalazios, a god associated with rain and hail, but also fertility. The god’s epithet is attested in Mysia and Kilikia.

12035) H. Güney, “A New Zeus Epithet Found in Northeast Phrygia: Zeus of the Cedar Tree”, JES 3 (2020), p. 49–60: Ed. pr. of an altar dedicated as a vow (εὐχή) to Ζεὺς ἀπὸ Κέδρου (‘Zeus of the Cedar Tree’) by a man with a Celtic name (90 km northeast of Dorylaion, Imperial period). G. rejects the possibility that Kedros was the name of a village, where the sanctuary of Zeus was located (in that case, Zeus’ epithet would have been Κεδρηνός); she argues, instead, that the epithet denotes either a cedar tree or the cult’s location in a grove of cedar trees. She provides detailed commentary on the presence of cedar trees in Anatolia, the relation between Zeus and the cedar or juniper tree, and cults related to forests, trees, and sacred groves. [Ζεὺς ἀπὸ Κέδρου belongs to a group of divine designations consisting of the name of a divinity followed by ἐκ or ἀπό and a place name. To Ζεὺς ἐκ/ἐγ Διδύμων Δρυῶν in Lydia (e.g. TAM V.1.179), mentioned by G., one can add Ζεὺς ἀπὸ Θυμνάσων (SEG LV 1521 bis; LVII 2133), Ζεὺς ἐγ Λαγείνου (SEG LVI 1669), and possibly θεοὶ οἱ ἐκ Νόνου (SEG LV 1222, lines 7–8; ‘Zeus of (the estate?) of Nonos’, or ‘Zeus of Nonon/Nonos’). The expression Ἀναεῖτις ἀπὸ/ἐκ τοῦ Μητρώ, attested in ‘confession inscriptions’ (Petzl, Beichtinschriften 75; E. Schwertheim, N. Güllü Schwertheim, and G. Petzl, Epigraphica der Sammlung Yavuz Tatış. Lydien, Mysien, Türkei, Izmir, 2018, no. 20) belongs to the same group. Ἀπὸ/ἐκ τοῦ Μητρώ does not designate a sanctuary founded by Metro, but a Μητρῶον, i.e. the sanctuary of Μήτηρ Ἀνα(ε)ίτιδος (‘the Mother of Anaïtis); for her cult see TAM V.1.450, 475; Schwertheim et alii, o.c., nos. 4, 6, and 19.]

12136) H. Güney, “Phrygia’dan Tanrı Apollon’a sunulan Yeni bir Altar Adaği”, Colloquium Anatolicum 18 (2019), p. 55–64: Ed. pr. of an altar dedicated as a vow to Apollo (ὑπὲρ τῶν ἰδίων πάντων Ἀπόλλωνι εὐχήν; territory of Dorylaion, 2nd/3rd cent.). The altar is decorated with the image of a rider and a crescent, showing that in this case the cult of Apollo was associated with that of Men.

12237) H. Güney, “New Votive Inscriptions from Northeast Phrygia”, ZPE 216 (2020), p. 147–155 [BE 2021, 436]: Ed. pr. of four inscriptions from a survey conducted in an area between Iouliopolis, Dorylaion, Gordion, Amorion, Germa, Akkilaion, Midaion, and Choria Considiana (2nd/3rd cent.). 1) Longos and Beronike dedicated an altar to an anonymous god (Apollo?). The text is metrical: [- - π]ολλά δεηθ[είς] | εὐχὴν ἀέναον Λόνγος θέτο κὲ Βερονε[ίκ]η | κὲ διασώζε[ι κ]αθὼς τοῖς σοῖς χρησμοῖς ἐκέλευσες (‘[- - after he had made many requests, Longus built an everlasting ex-voto, and Beronike, and he is preserving [?] it just as you ordered in your oracles’). [However, as G. observes, the meter demands διάσῳζε (cf. P. Hamon, BE 2021, 436). While διασώζω is used in connection with divine protection (e.g. SEG XV 796, line 28; LIII 1168; I.Didyma 159, line 9; I.Kourion 125, etc.) and in honorific decrees it often denotes rescue from danger, it is never used in connection with the preservation of an altar or a dedication. By dedicating an ‘eternal altar’, following the god’s oracles, Longos prayed to the god to continue protecting the dedicants.] 2) Two slaves and a steward made a dedication to Zeus Bronton for the well-being of their master and that of their families (εὐχὴνὑπὲρσωτηρίας). 3) A fragmentary dedication to Apollo was made for the safety of a household ([ὑπὲρ - -] πάντων σωτηρίας). 4) Maxima made a dedication to Asklepios Soter as a vow, requesting cure from a respiratory problem (ὑπὲρ [δ]ίου πνε[]ματος … [ε]ὐχήν). 5) G. offers an improved edition of a dedication to Zeus Bronton (A. Körte, “Kleinasiatische Studien VI”, MDAI(A) 25 [1900], p. 434 no. 56).

12338) P. Hamon, Corpus des inscriptions de Thasos III. Documents publics du quatrième siècle et de l’époque hellénistique, Athens, 2019 [BE 2020, 3]: This first volume of the corpus of Thasos contains public documents of the 4th–1st cent., many of which were included in IG XII and IG XII Suppl. H. offers improved editions and thorough commentaries. Of the already published texts pertaining to religious matters I only mention a selection of the most important ones: 3) A document concerning the sanctuaries of Apollo Pythios and Herakles (IG XII Suppl. 350). 4) A decree concerning access to the sanctuary of Apollo Delios and Artemis Delie (SEG LVI 1017) [EBGR 2006, 54]. 5) A decree concerning honors and rituals for the war dead (SEG LVII 820) [EBGR 2008, 49]. 9) A decree concerning festive days on which judiciary procedures were not allowed (LSSC Suppl. 69). 40–43) Documents concerning the leasing of sacred land belonging to Herakles (IG XII.8.265 = LSCG 115; IG XII Suppl. 353, 416, and 454). 48) A dedication of magistrates to Aphrodite (SEG LXIII 715). 50) A list of magistrates mentions a priest of Apollo Delios (IG XII.8.354). 52–95) Dedications of magistrates and collective bodies to Aphrodite Epistasie (52), Aphrodite (53, 55, 57, 61, 75, 77–79), Athena Propylaie (83), Hestia (58, 65), Hestia, Aphrodite and Hermes (60, 62, 63, 67), Hestia Boulaia and Zeus Boulaios (71–73), Soteira (80–81), Pan (93–94), all the gods (64), Agathos Daimon (69), heros Pontomedon (68, 74), and a heros (76). Building inscriptions pertain to the construction of the proskenion of the theater, dedicated to Dionysos (97), and the construction of a tower, dedicated to all the gods (99). Two decrees of associations of worshippers of the Egyptian gods concern the eponymous priesthood of the Sarapiastai (102) and affairs of the Isiastai (103). The decrees of the Poseidoniastai honored benefactors (104, 105).

12439) V. Hofmann, “Neue Inschriften zum Artemision von Ephesos I: Zwei Grenzsteine der Artemis aus dem Kaystros-Tal”, Philia 6 (2020), p. 74–84 [BE 2021, 374]: Ed. pr. of two boundary markers of land belonging to the Artemision of Ephesos (ὅρος χωρίου τῆς Ἀρτέμιδος); they were erected upon commands of emperors Domitian and Trajan. The finding places of the stones, in the Kaystros Valley, show that the estates of Artemis extended as far as Göllüce, northeast of her sanctuary.

12540) G.H.R. Horsley, “A Marble Funerary Stele from Phrygia in Canberra”, EA 53 (2020), p. 89–118: Ed. pr. of an epitaph of unknown provenance (most probably Phrygia, 154/155 CE) with the common funerary imprecation ἄωρα πρόθοιτο τέκνα.

12641) A.W. Johnston, “A Spartan at Abai?”, ZPE 214 (2020), p. 129–132 [BE 2020, 156]: A kouros statuette (ca. 550 BCE) of unknown provenance (Sotheby’s Ancient Sculpture and Works of Art, London, 3rd December 2019, lot 6) has two inscriptions on its base: Ἀπέλον and hυαμπ., i.e. the abbreviated name or ethnic of Ὑάμπολις. The statuette, a product of a Laconian workshop, was probably dedicated in Apollo’s sanctuary at Kalapodi. J. offers various explanations for the use of the nominative for the god’s name (label?) and the abbreviated place-name or ethnic (aide-memoire cut in the workshop?). [But C.B. Kritzas apud D. Rousset, BE 2020, 156, suggests reading the second name as hυαμόι, i.e. the name of a female dedicant; the statuette was probably not dedicated in Phokis.]

12742) C.P. Jones, “Epigraphica XVI–XXI”, ZPE 214 (2020), p. 33–40 [BE 2021, 399, 423]: J. proposes new readings and interpretations for three inscriptions and presents the ed. pr. of an epigram and an honorific inscription from Mylasa, copied by L. Robert in 1934 (nos. XVII and XVIII). XVI) Honorific decree of a syngeneia for an agonothetes (Loros, 55 BCE) [EBGR 2018, 92 no. 37; now SEG LXVIII 1028). J. proposes to restore ἐτέλεσεν πάν̣τ̣α | τ̣ καθήκοντα κατὰ τὸν̣ []γῶνα ΩΣΕ̣[2–3| κ]α̣λ[ῶς καὶ] ἀξίως ̣α̣υτοῦ τε̣ [καὶ τοῦ |γῶ]νος ποιησάμενος (lines 6–9) [Ι suggest ὡς ̣[δει]] and ἄλλῃ χαλ[κῇ ἐπὶ | βή]ματ[ι] λευκοῦ (lines 13–14). XVII) Grave epigram for Diogenes, who died shortly after his marriage (Mylasa, ca. 1st cent. BCE/CE). He is called, metaphorically, ‘priest of the Muses’ (Μοισᾶν ἰερηπόλε). His lamenting mother is compared to a Siren. XVIII) An honorific inscription from Mylasa (ca. 51 CE) mentions a priest of Nero, after his adoption by Claudius, and of a certain M. Vinicius, possibly a proconsul of Asia [for the cult of governors in Asia Minor see EBGR 2013, 117]. The future emperor is called ‘New Sunrise’ (Νέα Ἀνατολή). XX) A dedication from Dorylaion (I.Mus. Louvre Dain 68, Imperial period) is addressed to Helios; J. proposes to read his epithet as Δικησί[] (cf. Φιλήσιος, Κυνηγέσιος; Dain: Δίκησι). He also comments on the connection of Helios with divine justice.

12843) C.P. Jones, “Altars of Cleopatra VII and Ptolemy XV Caesarion at Teos”, Philia 6 (2020), p. 85–92 [BE 2021, 373]: J. republishes an altar for the cult of Cleopatra VII and Caesarion from Teos (SEG LXVI 978) [EBGR 2011, 71]; previously known from a copy made by L. Robert, it was rediscovered in Teos. A similar altar, found in 2013, was dedicated by L. Munatius Apollonius for the cult of two deified Ptolemies, probably Ptolemy I and II, and Caesarion. The two altars were probably erected in ca. 33/32 BCe, during Cleopatra’s and Caesarion’s visit in Ionia.

12944) D. Kah, “Neros ‘heiliges Jahr’ und eine rhodische Eponymendatierung”, ZPE 215 (2020), p. 223–236: Egyptian documents designate the 7th (sometimes the 8th) regnal year of Nero as ἔτος ἱερόν. A reference to an ἔτος ἱερὸν Σεβαστοῦ is also found in a Rhodian honorific inscription (Badoud, Temps de Rhodes, no. 38), which N. Badoud associated with Claudius. K. attributes this designation to Nero, the only emperor for whom an ἔτος ἱερόν is attested. The use of the expression in Rhodes was probably influenced by Egypt.

13045) W. Kaiser, “Stiftungen in Hypaipa”, Chiron 50 (2020), p. 327–369 [BE 2021, 388]: K. re-examines six fragments from Hypaipa that were thought to belong to one single endowment (SEG XXX 1382–1387 = I.Ephesos 3803 a–f, 301 CE). He argues that they belong to three separate endowments (SEG XXX 1382–1384, 1386, and 1387) and to the fragmentary minutes of a civic body (SEG XXX 1387) and offers a detailed commentary of the documents’ provisions. The aim of one of the endowments (SEG XXX 1387) was the funerary cult (εἰς ἐναγισμόν) of the donor and his son, buried in a heroon, whose door was flanked by portraits of the son. Care of the grave by the council was the condition for money distribution from the endowment.

13146) Y. Kalliontzis, Contribution à l’épigrahie et à l’histoire de la Béotie hellénistique, de la destruction de Thèbes à la bataille de Pydna, Athens, 2020 [BE 2021, 218, 224]: An Appendix to this detailed study of the history, chronology, and political and military organization of Hellenistic Boiotia presents relevant inscriptions including many inedita. A document from Orchomenos concerning a loan (33, Orchomenos, ca. 228/7) mentions the months Διονύσιος in Aitolia which corresponds to Θύιος in Boiotia and Προκύκλιος in Aitolia which corresponds to Παμβοιώτιος in Boiotia. A treaty between Kyrtones and Orchomenos (39, ca. 250) mentions sacrifices in an unclear context (A line 12). Manumission records from Orchomenos (44–46, ca. 160–150) are dated with reference to the eponymous priest and two ἱαράρχαι. In one of the records, the slave is dedicated to Dionysos (45, lines 5–6: ἱαρὰν εἶμεν τῶ Διουνούσω).

13247) V. Kalpakovska and O. Jandreska, “Мермерна плоча со натпис на свештеник на Херакле од Стибера од Збирката на епиграфски споменици и камена пластика, при НУ Завод и Музеј Приле”, Zbornik na Trudovi 22 (2019), p. 33–42 [BE 2021, 276]: Ed. pr. of a dedication from Styberra (247/8 CE). C. Insteius Zoilos made a dedication to Herakles after serving twice as his priest ([ἱερη]τεύσας [δὶ]ς Ἡρακλ[εῖ]).

13348) M. Kamisheva, “Керамична плочка с надпис от Августа Траяна”, in D. Boteva-Boyanova, P. Delev, and J. Tzvetkova (eds.), Society, Kings, Gods. In memoriam Professoris Margaritae Tachevae, Sofia, 2018, p. 255–258 [SEG LXVIII 419]: Ed. pr. of a stamped clay object with the text Δ(ιὸ)ς Σεβαζίου inscribed with raised letters (Augusta Traiana, 3rd cent. CE). K. interprets it as a token for worshippers or as a mold for the casting of stamps.

13449) Ş. Kileci, “A New Honorific Inscription from Blaundos: Tiberius Claudius Lucius, the Priest of Dionysos Kathegemon”, Adalya 23 (2020), p. 297–309 [BE 2021, 389]: Ed. pr. of an honorific inscription from Blaundos (early 3rd cent. CE) for Tib. C. Lucius, who is honored as a ‘builder, lover of the fatherland, and benefactor’. Lucius had served in all public functions. The text highlights his service as a priest of Dionysos Kathegemon, whose cult was probably introduced under Attalid influence. [The formulation ἱερατεύσαντα τοῦ Καθηγεμόνος Διονύσου ἐν τοῖς ἰδίοις ἔργοις (left untranslated by K.) is correctly translated by P. Hamon, BE 2021, 389, as ‘dans ses propres édifices’; he adds ‘c’est-à-dire peut-être dans la rue principale’. One of the constructions, for which Lucius earned the title κτίστης, must have been the sanctuary or temple of Dionysos (ἱερατεύσανταἐν τοῖς ἰδίοις ἔργοις).]

13550) A. Kızıl et alii, “Eurômos : Rapport préliminaire sur les travaux réalisés en 2017”, Anatolia Antiqua 26 (2018), p. 165–208 [SEG LXVIII 850]: Three stelae containing five honorific decrees (no texts) have been found in the sanctuary of Zeus Lepsynos in Euromos (p. 190) [see also supra no. 16]. One of them (2nd cent.), issued when Zeus served as eponymous stephanephoros, reports on the introduction of the cult of Ῥώμη, who was admitted into the temple of Zeus Lepsynos.

13651) D. Knoepfler, “Hérode Atticus propriétaire et évergète en Eubée : une nouvelle inscription du musée d’Érétrie”, REG 131 (2018), p. 317–370 [BE 2019, 387; SEG LXVIII 668]: Ed. pr. of another example of the curses that Herodes Atticus had inscribed on the bases of statues of members of his family in the 160s CE (cf. IG II2 13188–13208; SEG LXI 233). The new text, of unknown provenance (now in the Museum of Eretria) possibly comes from a villa of Herodes near Amarynthos. The text bears great similarity to a curse from Marathon (SEG LXI 233) and a curse on the statue base for Memnon (IG II2 13196). K. also publishes a fragment that joins another curse against the destruction of statues (IG XII.9.134), possibly also from Herodes’ estate in Euboia.

13752) D. Knoepfler, “Amarynthos trente ans après : l’épigraphie a tranché, mais Strabon n’aura pas à plaider coupable”, CRAI 2018.2 [2020], p. 883–953 [SEG LXVIII 659, 660, 664–666, 701; BE 2021, 336, 338]: K. presents an overview of research in the sanctuary of Artemis Amarysia which has been identified in Amarynthos in Euboia [cf. EBGR 2015, 75] and is currently excavated by the Swiss Archaeological School. The epigraphic finds [for which see also D. Knoepfler et alii, “Les activités de l’École suisse d’archéologie en Grèce en 2017. Le Gymnase d’Érétrie et l’Artémision d’Amarynthos”, AK 61 (2018), p. 123–137; K. Reber et alii, “Auf der Suche nach Artemis, Die Entdeckung des Heiligtums der Artemis Amarysia”, Antike Welt 2018.4, p. 52–58; K. Reber and T. Krapf, “À la recherche du sanctuaire d’Artémis Amarysia : dix ans de fouilles à Amarynthos (Eubée)”, CRAI 2018.2 [2020], p. 849–881; K. Reber et alii, “Τὸ ἱερὸ τῆς Ἀμαρυσίας Ἀρτέμιδος στὴν Εὔβοια. Ἀναζητῶντας ἕναν χαμένο ναό”, Θέματα Αρχαιολογίας 3 (2019.2), p. 206–215; D. Knoepfler, “Les inscriptions d’Amarynthos”, École suisse d’archéologie en Grèce. Rapport annuel 2020, 2020, p. 17–19] include a treaty between Eretria and Styra (ca. 411), tiles inscribed with the name of Artemis, probably dating to a period of reconstruction in the 2nd cent. CE, and Hellenistic honorary inscriptions dedicated to Artemis, Apollo, and Leto (cf. IG XII.9.97/98, 141/142, 144, and SEG LIV 822, whose provenance must be this sanctuary).

13853) S. Kooi, J.P. Crielaard, and R. Brugge, “Two Sanctuaries, Two horos Inscriptions, and a Procession Road of the Classical Period in Southern Euboia. Detection, Reconstruction, and Interpretation”, BABesch 95 (2020), p. 1–46 [BE 2021, 340]: The authors argue that the sanctuaries of Plakari (dedicated to Apollo?; cf. SEG LXV 745) and Karababa (dedicated to Demeter?) in south Euboia (near Karystos) were connected by a processional road. Two rock-cut inscriptions are boundary markers of the sanctuary at Karababa (4th cent.).

13954) R.D. Kotansky, “A Silver Votive Plaque with a Judicial Prayer against Slander”, GRBS 60 (2020), p. 139–157 [BE 2021, 142]: Ed. pr. of a silver plaque in the shape of a tabula ansata of unknown provenance (possibly Asia Minor or Thrace, 2nd cent. CE) inscribed with a ‘prayer for justice’. The interesting feature of the text is that it is presented as a dedication to a Great God. K.’s translation reads: ‘To the [Great] God who listens to prayers (Θεῷ [Μεγά]λῳ ἐπηκόῳ) I have offered up a pledge (ἀνεθέμην δεξ[ι]άν) in respect of the following: certain ones are slandering me, as if I were the one having harmed my husband in consequence of a spell (or: poison) (φαρμάκου εἵνεκεν). Therefore I—whether I ever conceived of such a thing, or did it, or whether through me some other person might have—(hand over) all of you who are enraged, the ones speaking against me, as such ( δι᾿ ἐμοῦ ἄλλος τις {ο} σχοίην, πάντας ὑμᾶς κεχολωμένους, τοὺς ἐπιφημίζοντάς με τοιαύτην). And I hand over to you (παραδίδωμι δέ σοι) those babbling against me with such a rumor as this. I, Pompeia Gaia, a lady (or: Pompeia Gaia Matrona), for the sake of vindication, have offered (this favor) (εἵν[ε]κεν ἐγδικίας χάριν ἀνέθηκ[α]). I thoroughly administer (this) oath (διεκ{ρ}ορκῶ).’ [In the phrase δι᾿ ἐμοῦ ἄλλος τις {ο} σχοίην πάντας ὑμᾶς κεχολωμένους, τοὺς ἐπιφημίζοντάς με τοιαύτην, one must place the interpunct before σχοίην and read σχοίην πάντας ὑμᾶς κεχολωμένους as one phrase (cf. the common funerary imprecation ἔχοι/ἕξει τοὺς (καταχθονίους) θεοὺς κεχολωμένους (e.g. IG II2 13213; SEG XLV 1640; TAM V.3.1721). I translate: ‘if I ever conceived of such a thing, or did it, or someone else (did it) on my account, may I face the anger of all of you who speak against me as being such a person.’] K. observes the similarity of this text with ‘prayers of justice’ from Knidos (I.Knidos 147–159) and a confession inscription that concerns Tatias, the object of similar accusations (TAM V.1.318 = Petzl, Beichtinschriften 69).

14055) C.B. Kritzas, “Πρότυπο τεκτονικοῦ ποδὸς ἀπὸ τὸ Ἄργος”, in M. Korres et alii (eds.), Ἥρως Κτίστης. Μνήμη Χαραλάμπου Μπούρα, Athens, 2018, I, p. 657–665: Ed. pr. of a bronze measure in the shape of a foot and corresponding in length to one foot; it was found in the 4th-century archive of Argos that contained the accounts of the sanctuary of Hera [cf. EBGR 2007, 77; 2013, 64]. The object, originally used as a module for measurement, was inscribed with an account of the ἱαρομνάμονες.

14156) C.B. Kritzas, “Παρατηρήσεις σέ ἐπιγραφὲς ἀπό τὴν Δυτικὴ Κρήτη”, Fortunatae 32 (2020), p. 295–311: The name of the hero Aiakos had been read in a treaty between Polyrhenia and Phalasarna (SEG L 936 L. 23; 3rd cent.). K. correctly reads ἄρακον (not Αἰακόν), thus eliminating the evidence for the cult of Aiakos in Polyrhenia (p. 295–306). An inscription from Polyrhenia does not mention Hera, but the personal name Heras (p. 306–308).

14257) C.B. Kritzas, “Θραύσματα ἐπιγραφῶν καὶ γραμματίδια ἀπὸ τὴν Ἐπίδαυρο (Μέρος Α)”, Grammateion 7 (2018), p. 47–51 [SEG LXVIII 126–127, 129, 131–146]: Ed. pr. of inscriptions from the Asklepieion of Epidauros. A dedication to Apollo, Asklepios, and Hygieia was made by Lucius Mummius after his victory in 146 BCE; two further dedications of the Roman general are known from this sanctuary: IG IV2.1.306 D and I.Epidauros Suppl. 47 (p. 47–51). A base was possibly dedicated to Asklepios and Hygieia (p. 52–54). 16 sherds were inscribed with accounts concerning the financial administration of the sanctuary (55–73); the inscriptions mention numerals (amounts) and, in one case, the month name Artamitios.

14358) C. Kritzas and S. Prignitz, “The ‘Stele of the Punishments’. A New Inscription from Epidauros, AEph 159 (2020), p. 1–61 [BE 2021, 205–206]: Ed. pr. of a very important and long (63 lines) inscription from Epidauros. The stele records the punishment of men who had wronged the sanctuary of Aklepios. The first case (ca. 360) is recorded in many details. The architect Pasiteles of Hermione, responsible for the construction of the gate of the Tholos, had agreed to be subject to Epidaurian jurisdiction, if he was found to wrong the god (αἴ τί κα φαίνηται περὶ τὸν θεὸν ἀδι[κῶ]ν). When it was denounced to the priests (of Asklepios and Apollo) that he had taken glue, wax, and ivory to his home in Hermione, the Epidaurians sent four men (the hieromnemones?) to investigate. In the presence of six witnesses from Hermione, these men caught a slave of Pasiteles’ daughter-in-law trying to take ivory out of the house, hiding it in the folds of her dress. A court of 300 judges, who were to give their verdict by taking a ballot from Asklepios’ altar (ἀπὸ τοῦ βωμοῦ τὰν ψῆφον φέροντες), invited Pasiteles to take an exculpatory oath invoking the gods of his choice, in front of altars in Epidauros. However, when Pasiteles failed to appear at the oath ceremony, he was condemned for the theft of the ivory and the damages that he had caused for not completing the work. For the payment of the fine, his property (i.e. his workshop in Epidauros) was seized and auctioned. Almost 30 years later (after 388 BCE), his son was convicted to a fine for the theft of ivory, probably that ivory that his father had taken to Hermione. The other cases (ca. 350) concern architects condemned for fraud and deficient work in connection with the construction of a tower, a springhouse, and the ‘multi-purpose building’ (κλισία). The stele also registers revenues of Hera and Zeus (in Argos, during the Argive occupation of Epidauros, ca. 338–336), probably the share of these gods from the money paid by those who offered sacrifices (πελανός). [On judiciary aspects see G. Thür, “Prozessrechtlicher Kommentar zur ‘Strafstelle’ aus Epidauros”, Geistes-, sozial- und kulturwissenschaftlicher Anzeiger. Zeitschrift der Philosophisch-historischen Klasse der Österreichischen Akademie der Wissenschaften 155 (2020), p. 29–62.]

14459) V.K. Lambrinoudakis, “Votive und andere Funde aus Stein. Inschriften”, in V.K. Lambrinoudakis and A. Ohnesorg (eds.), Das Heiligtum von Gyroulas bei Sangri auf Naxos, Athens, 2020, p. 69–96: Collection of the epigraphic finds from the sanctuary at Gyroulas (Sangri, Naxos), which include dedications to Apollo (SEG XVI 477, where L. restores [Τρα]γ̣ίοι Ἀπόλονι; XXVI 956; XXXI 744–745) and Demeter, Kore, Zeus Eubouleus, and Baubo (SEG XVI 478 = LXIV 752).

14560) M. Lilimbaki-Akamati, Τὸ Ἀρχαιολογικὸ Μουσείο Φλώρινας, Athens, 2016 [BE 2019, 259; SEG LXVIII 393]: L.-A. presents a photo of an epitaph decorated with a Medusa head in the pediment and representations of divinities with whom a deceased couple and their four children are identified (p. 18–19, Vevi in Lynkestis, 2nd/3rd cent.). The parents are identified as Zeus/Plouton and Demeter, the children as Dionysos, Artemis, Herakles, and an unidentified deity. An epigram [read by P. Paschidis, BE 2019, 259] reports that Claudianus dedicated an image of Demeter Ἀγλαόκαρπος, to his dead wife Kassandra, wishing to join her as her husband in the afterlife, exactly as the son of Kronos is the consort of Demeter (σοὶ μὲν ἐγὼ τόδἄγαλμα Δημήτορος | Ἀγλαοκάρπουσύν τε αὐτὸς | Κρονίδης θαλερὸς πόσις εὔ|χομε εἶνε).

14661) A. Magnelli, “Per una nuova ipotesi di lettura di IC IV 171 (LL. 1–2)”, Fortunatae 32 (2020), p. 387–393: In the dating formula of an inscription from Gortyn (I.Cret. IV 171, 2nd cent.), M. restores the name of the tribe as Δεῖοι. This name derives from the name of Zeus. [The restoration is plausible and may have further implications for the organization of the territory of Gortyn. Exactly as the Ἀμυκλαῖοι derived their name from Apollo Amyklaios, in the vicinity of whose sanctuary they lived, the Δεῖοι may have been a tribe occupying a territory in the vicinity of a sanctuary of Zeus. The existence of the tribe Λασύνθιοι (from the Λάσυνθος, i.e. the high plain of Lasithi) in Lyttos (SEG L 937) suggests that Cretan civic subdivisions could be associated with a particular territory.]

14762) I.A. Makarov, “Epigraficheskie pamiatniki Neapolia Skifskogo”, in A.I. Ivantchik and V.I. Mordvintseva (eds.), Krymskaja Skifija v sisteme kul’turnykh sviazej mezhdu Vostokom i Zapadom (III v. do n.e. – VII v. n.e.), Moscow-Simferopol, 2017, p. 56–78 [SEG LXVIII 498–499]: M. republishes the inscriptions from Neapolis in Skythia. They include dedications to Zeus Atabyrios (2 = IOSPE I2 670), Athena Lindia (3 = IOSPE I2 671), Achilles (4 = IOSPE I2 672), Rhodes (5 = SEG LV 849 ter; 6 = IOSPE I2 673), and Demeter (9).

14863) B. Martens, “The Statuary of Asklepios from the Athenian Agora”, Hesperia 87 (2018), 545–610 [SEG LXVIII 109]: Ed. pr. of a graffito incised on the arm of a marble statuette of Asklepios (4th cent. CE) from the Athenian Agora. The text reads: ΧΜ̣Θ̣. Graffiti with the Christian invocation ΧΜΓ (Χριστὸν Μαρία γεννᾷ) have been found on late antique statues in Aphrodisias. [A possible explanation of this abbreviation is Χ(ριστός), Μ(ήτηρ) Θ(εοῦ); cf. SEG XXX 803 m: ΜΘ. These graffiti are connected both with the conflict between Christians and late polytheists and with christological conflicts within Christianity.]

14964) E. Martín González and P. Paschidis, A Supplement to Ἐπιγραφὲς Κάτω Μακεδονίας Α΄. Ἐπιγραφὲς Βεροίας, Athens, 2020 [BE 2021, 3]: This volume updates the texts and commentaries of the inscriptions assembled in the corpus of Beroia (I.Beroia), published in 1998 (p. 31–198) and presents 27 inscriptions published after the appearance of the corpus. These include a dedication to Zeus Hypsistos, for which see EBGR 2015, 72 no. 97, and funerary inscriptions in which the deceased individuals are characterized as ἥρωες (5–7 and 25; see supra no. 6).

15065) E. Martín González and P. Paschidis, A Supplement to Ἐπιγραφὲς Ἄνω Μακεδονίας, Athens, 2020 [BE 2021, 2]: The first part of the volume (p. 29–123) consists of additional editorial remarks and comments on the 221 inscriptions of Upper Macedonia published in 1985 in I.Ano Maked., while the second part (p. 125–213) assembles texts published after the appearance of the corpus. The texts of religious interest have already been presented in EBGR (1991, 281; 1994/95, 71; 1996, 198; 1997, 196–197, 286; 1998, 144; 1999, 122–123; 2001, 93; 2010, 207; 2018, 33) except for a dedication to Asklepios (EAM Suppl. 10, Elimeia, 1st/2nd cent.), dedications to Zeus Hypsistos (EAM Suppl. 14?; Elimeia, Imperial period; EAM Suppl. 28–29; Eordaia, Hellenistic and Imperial periods), and a building inscription recording the construction of a sanctuary (EAM Suppl. 44, Lynkos, undated).

15166) A.P. Matthaiou, “Δύο ἀρχαϊκὲςἐπιγραφὲς Πάρου”, Grammateion 9 (2020), p. 65–70 [BE 2021, 319]: Ed. pr. of two inscriptions from the sanctuary of Apollo in Despotiko. An inscription with raised letters on the fragment of a marble vase (7th cent.) may be a dedication to Zeus (line 2: [- -] Ζηνί, ο῏να[ξ]). Inscriptions with raised letters are otherwise unknown in the Archaic period [they are common in epitaphs from the Hellenistic period on; see e.g. SEG XLVII 573, 578, 583; LI 655]. The second text was inscribed on the rim of a vase before firing (7th/6th cent.). It probably designates the vase as property of a cult association of Νουμηνιασταί ([Νουμην]ι̣αστέων εἰμ[]). M. comments on the association of Apollo with the νουμηνία.

15267) A.P. Matthaiou and G.E. Malouchou, “ Ἐπιγραφὴ ἐκ τοῦ Ἀσκληπιείου τῆς Γόρτυνος Ἀρκαδίας”, Grammateion 7 (2018), p. 33–34 [SEG LXVIII 158]: Ed. pr. of a dedication from Gortyn in Arkadia (1st cent. BCE/CE). Anonymous dedicants (or a dedicant) dedicated the statue of a family member to Asklepios and Hygieia [probably parents dedicating the statue of their daughter (line 3: [τὴν θυγα]τέρα), rather than children dedicating the statue of a father or a mother].

15368) L. Meier, Kibyra in hellenistischer Zeit. Neue Staatsverträge und Ehreninschriften, Vienna, 2019 [BE 2020, 423–427]: Ed. pr. of new inscriptions from Kibyra. The discovery of new fragments of the treaty between Rome and Kibyra permits a new edition of the treaty (1), which can now be dated to 174 BCE; it was inscribed on the base of a golden statue of Rome (i.e. Dea Roma). A treaty between Moagetes, Kibyra, Boubon, and Balboura (3, 2nd cent.) mentions sacrifices to Athena. The treaty oath invokes Zeus, Ge, Helios, Poseidon, Demeter, Apollo, Hermes, Ares, Athena Areia, (Artemis) Tauropolos, Artemis Ephesia, Artemis Pergaia, Zeus Keraunios and all gods and goddesses. The most interesting text is an honorific inscription for a runner, who was victorious as a boy and ephebe (ἀγένειος) in several contests in the kingdoms of Philip V and Eumenes II (late 3rd/early 2nd cent.): παρὰ βασιλεῖ Φιλίππωι Ἐρωτίδεια, [ἐν -- τῆς Μακε]δονίας παρὰ βασιλεῖ Φιλίππωι Ἡράκλεια, Λευκοφρυήνεα in Magnesia on the Maeander, ἐν Περγάμωι παρὰ βασιλεῖ Εὐμένει Ἡράκλεια, and another contest in Pergamon. Identifying a contest with reference to a reigning king, in addition to a place and a deity, is unique. The contest in honor of Eros is particularly puzzling. The only attested Eritideia are those of Thespiai, attested only after 86 BCE. Did they exist already earlier and were re-organized after the First Mithridatic War? If yes, how can one explain Philip’s presense in Boiotia? The most likely explanation is that a hitherto unattested festival of Eros existed in Macedonia [or Thessaly].

15469) V. Niniou-Kindeli, “ Ἐνεπίγραφες κεφαλές εἰδωλίων ἀπὸ τὸ ἱερὸ στὰ Χανιὰ (Κρήτη)”, Fortunatae 32 (2020), p. 505–517 [BE 2021, 347]: A large number of clay statuettes of bulls have been found in a sanctuary of Poseidon at Tsiskiana, near Elyros [see EBGR 1994/95, 273 and SEG XLV 1275]. N.-K. presents two statuettes inscribed with the names of the dedicants after firing: Ἀρισ. (rather than Ἄρις) and Ποσειδ[ᾶνι] Ἀρχίδας (3rd cent.).

15570) B. Öztürk, “New Inscriptions from Karadeniz Ereğli Museum IV (Herakleia Pontike and Tieion/Tios)”, Tyche 35 (2020), p 143–155: Ed. pr. of an inscribed altar from Herakleia Pontike (3rd cent. CE), set up by a hieropoios for an anonymous god ([Θε]ἐπέγραψα).

15671) H. S. Öztürk and E. Demirhan-Öztürk, “Nikaia’dan yeni yazıtlar IX / New Inscriptions from Nikaia IX”, Arkeoloji ve Sanat 159 (2018), p. 81–92 [SEG LXVIII 1127]: Ed. pr. of an altar of the Nymphs (Nikaia, 2nd cent. CE).

15772) H.S. Öztürk, A. Aktaş, and E. Demirhan-Öztürk, “New Inscriptions from Nikaia XII. Sanctuary of Zeus Bronton in Ahmetler Village, Pazryeri District”, Gephyra 20 (2020), p. 171–192: Ed. pr. of nine altars dedicated to Zeus and found in the area of the god’s sanctuary, at Ahmetler Village in the territory of Nikaia (2nd/3rd cent.); many altars found in the same location were uninscribed, and the inscription on a tenth altar is destroyed. The village of the Προναεῖται/Προνοεῖται dedicated an altar to Zeus Basilikos upon divine command (κατ᾿ ἐπιταγήν) for fertility and the well-being of the village (περεὶ τῶν καρπῶν καὶ τῶν εἰδίων πάντων); the same village also dedicated a statue of Herakles (οἱ αὐτοὶ καὶ τὸν Ἡρακλέα; 1). The same village dedicated an altar to Zeus Bronton upon divine command (κατ᾿ ἐπιταγήν; 6). Marcus Askles and his cousins dedicated an altar to ‘Zeus Bronton of Askles’, i.e. the cult that he had founded (2). The altar is decorated with the busts of the four dedicants. Two more dedications are related to Askles and his family: Artemon and Longos, the sons of Artemon, dedicated an altar to ‘Zeus Bronton of Askles’ (4), and Artemon, Longos, and Askles, the sons of Artemon, dedicated an altar to Zeus Bronton (5). [One might speculate about the sequence of the three texts: First the three sons of Artemon made a dedication to Zeus Bronton (5); then Askles founded a cult, possibly to commemorate an epiphany of Zeus Bronton from which he had profitted, and dedicated an altar with these three brothers (2); finally, probably after the death of Askles and their homonymous brother, the two remaining brothers set up an altar (4).] Another inscription attests a cult of Zeus Bronton founded by Marcus and Sekktos (= Sextus): Ζεὺς Βροντῶν Πίθιος Μάρκου καὶ Σέκκτου. The altar was dedicated by Diokles, Nikomachos, and Marcus, sons of Marcus, and Marcus, son of Sextus, together with his brothers (7). [The dedicants were the sons of the founders. The reading Πι̣|θίῳ is uncertain. On the ph., I read Πα̣|θίῳ, i.e. Πανθείῳ. Iotacism and the omission of a nasal before a dental are common phenomena (e.g. SEG LXVIII 357: ζῶτες; 809[55]: εὐλογοῦτες; 1079[D]: ἐβρότησε). Πανθεῖος and πάνθεος are attested as attributes of Zeus and other deities (e.g. SEG IX 820; XX 719 col. I 12–13; XXXVIII 1336), whereas Zeus Pythios is unattested.] Yet two other cults of Zeus Bronton were founded by individuals: Sosigenes and Sotades (8) and Alexandros, Asklepiodotos, and Trophimas (9). The altars were often dedicated to Zeus Bronton upon divine command (κατ᾿ ἐπιταγήν: 4–7, 9) and decorated with the busts of the cult founders (4, 8, 9). Euangelos dedicated an altar to Zeus Soter and an ἄγαλμα (bust) of the god for the rescue (ὑπὲρ σωτηρίας) of Dometia Arkesilais and for fertility (ὑπὲρ καρπῶ[ν] τῶν ἀγρῶν; 3). [The dedicant was the unfree steward (οἰκονόμος) of Arkesilais.]

15873) H.S. Öztürk and Z. Kartal-Önemli, “New Inscriptions from Prusias ad Hypium”, Phaselis 6 (2020), p. 237–240 [BE 2021, 432]: Ed. pr. of two dedications from Prusias ad Hypium (Imperial period): 1) Ameinias dedicated a statue and an altar to Zeus Soter for the well-being of a district or neighborhood (ὑπὲρ τῆς γειτνιάσεως). 2) The herald Theogenes set up an altar to Θεὰ Κυρία Ἑκάτη.

15974) M. Oktan and M. Adak, “Neue Kaiserweihungen und Ehrungen aus Aspendos”, Philia 6 (2020), p. 99–115: Ed. pr. of inscriptions from Aspendos that pertain to the imperial cult: A dedication to Germanicus mentions priests of the imperial cult and Thea Rhome (1). A dedication to Hadrian was funded with ‘sacred funds’ (2). A certain Demetrios served as priest of the imperial cult for five years (6).

16075) A. Ollà, “Orione, ‘Signore di Zancle dal bel porto e del Capo Peloro’? Prime osservazioni su un’ epigrafe da via Geraci”, in G. Tigano (ed.), Da Zancle a Messina 2016. Nuovi dati di archeologia urbana, Palermo, 2017, p. 173–176 [SEG LXVII 619]: Ed. pr. of an honorary epigram for an anonymous hero (Zankle/Messene, 1st/2nd cent.), who is addressed as born in Zankle (Χαῖρε μάκαρ χθονὸς ἡμετέρης βλάστημα σεβαστόν, | Ζάγκλης εὐλιμένου μεδέων ἄκρης τε Πελώρου). O. tentatively identifies him as Orion, who built a temenos for his father Poseidon in Cape Peloros. For a different identification, see no. 21.

16176) N. Papazarkadas and J. Wallenstein, “Religion and Family Politics in Hellenistic Kalaureia: Three New Inscriptions from Sanctuary of Poseidon”, Opuscula 13 (2020), p. 139–164: Ed. pr. of three inscribed bases of statues dedicated to Poseidon in his sanctuary in Kalaureia. The statues belonged to members of the same prominent family, which is known to have had close connections to the sanctuary. P.-W. discuss the importance of the sanctuary of Poseidon for the self-representation of an elite family and comment on the significance of these texts for the cult of Poseidon. 1) An epigram honors Sosistratos, son of Sophanes (ca. 250–200), asking Poseidon to protect his family (χάλκεος ἀλλὰ χρυσὸν ἀμύνεται οὕνεκεν | ἀν̣[ὴρ?] τίμιος ἦμ παντᾶι καὶ μέγας ἐκ πατέρων | υἱὸς Σωφάνεος Σωσίστρατος· οὗ σύ, Ποσειδόν, | τ̣ὰν ἀγαθὰν σώιζοις ἀνδρὸς ἀεὶ γενεάν, ‘It [the statue] is bronze but recompenses (or fends off?) gold because the son of Sophanes, Sosistratos, was in every way a precious man, and a great one from his forefathers. Poseidon, may you always preserve this man’s noble family’). After considering the possible meanings of χρυσὸν ἀμύνεται (warding-off of a golden object?, repay?), the eds. suggest that the poet intended to say that the bronze statue reciprocated a man who was precious as gold. [The meaning of χάλκεος ἀλλὰ χρυσὸν ἀμύνεται is connected with the following phrase: οὕνεκεν | ἀν̣[ὴρ?] τίμιος ἦμ παντᾶι. Sosistratos ἀμύνεται χρυσόν, because he was τίμιος; he declined the honor of a gold statue, because he was held in honor in his city; a similar idea is expressed in an unpublished honorific inscription from Aphrodisias: λαμπρὰν πορφυραφορίαν καὶ χρυσοφορίαν ἠρίθμησεν τὴν τῆς πατρίδος εὔνοι[αν]. Alternatively (and less likely), the man warded-off χρυσός (‘money’) because he was uncorrupted in his public functions or in the administration of the sanctuary.] 2) The statue of Sosiphanes, was dedicated to Poseidon by his mother Nikagora and his son Agasikles (ca. 200–150). 3) The third inscription, only known from a letter addressed to Kapodistrias, first governor of Greece, in 1829, reports that Agasikles and Nikagora (known from the endowment IG IV 841) dedicated to Poseidon the statue of their grandson Agasikles, son of Sosiphanes. The honored man is the co-dedicant of the second inscription; he is also honored with IG IV 846.

16277) R. Parker, “Did Xenokrateia Found a Sanctuary (IG I3 987)?”, Grammateion 9 (2020), p. 51–53 [BE 2021, 187]: P. returns to the first verses of the epigram inscribed on the relief dedicated by Xenokrateia (Athens, late 5th cent.; IG I3 987): Ξενοκράτεια Κηφισο῀ ἱερ|ὸν ἱδρύσατο καὶ ἀνέθηκεν | ξυμβώμοις τε θεοῖς διδασκαλ|ίας τόδε δῶρον. According to P.A. Hansen (CEG II 744), Xenokrateia founded a sanctuary of Kephisos (ἱερὸν ἱδρύσατο) and dedicated the relief to the river-god and those who shared the altar with him. Pointing to the presence of τε, which connects Kephisos and the other gods as recipients of the dedication, p. endorses the interpretation accepted by IG I3: Xenokrateia set up the relief as sacred and dedicated it (ἱερὸν ἱδρύσατο καὶ ἀνέθηκεν) to Kephisos and to the other gods (Κηφισο῀ξυμβώμοις τε θεοῖς). Xenokrateia did not found the sanctuary. [A problem remains: the inscription engraved on the relief by a different hand provides information about the sacrifices to be offered on the altar that obviously stood next to the relief: θύεν τῶι βουλομένωι ἐπὶ | τελεστῶν ἀγαθῶν. The person who wrote this text—a cult regulation of sorts—on Xenokrateia’s relief seems to have thought that the epigram referred to the foundation of the sanctuary and the dedication of an altar for Kephisos and his symbomoi.]

16378) E. Pavlidis and T. Kyrkou, “ ὑδροδότηση τῆς Νικόπολης. Παρατηρήσεις σχετικὰ μὲ τὸ σύστημα διανομῆς ὕδατος ἐντὸς τῆς πόλης”, in V. Di Napoli et alii (eds.), What’s New in Roman Greece? Recent Work on the Greek Mainland and the Islands in the Roman Period, Athens, 2018, p. 237–248 [BE 2019, 224; SEG LXVIII 299]: P.-K. mention an altar for Asklepios from Nikopolis (p. 241; Imperial period).

16479) N. Petrocheilos and D. Rousset, “Contribution à l’histoire et à l’épigraphie de Panopeus en Phocide”, BCH 143 (2019), p. 795–815 [BE 2021, 244]: Three niches carved into the rock are preserved in the sanctuary of Herakles in Panopeus/Phanoteus. Three rock-cut inscriptions, including a dedication to Herakles by an Athenian, were hitherto known (SEG XLVII 549). In the same niche as the dedication of the Athenian man, R. noticed a second dedication to Herakles, made by Kallikrates (3rd cent.). The dedicatory objects must have been placed in the niches.

16580) V. Pirenne-Delforge, “Nyx est, elle aussi, une divinité. La Nuit dans les mythes et les cultes grecs”, in A. Chaniotis (ed.), La Nuit. Imaginaire et réalités nocturnes dans le monde gréco-romain, Vandoeuvres, 2018 (Entretiens Hardt, 64), p. 131–165 [SEG LXVIII 228; BE 2019, 73]: In her discussion of the cult of Nyx in the Greek world, P.-D. argues that a dedication from Kallipolis (SEG LVI 601: Νικὼ Νυκτὶ Ἀρτέ|μιδι λυσίπονα τ̣υχο|ῦσα τᾶς εὐχᾶς; 4th/3rd cent.) attests the cult of Artemis Nyx, as one figure, rather than Artemis and Nyx. [Cf. the discussion (p. 167), where I suggested that Niko made her vow to Artemis during a difficult night. Her vow was not a prayer to the night but a prayer to survive the night.]

16681) M.I. Pologiorgi, “Δύο ἐνεπίγραφα ἀναθήματα ἀπὸ τὸ ἱερὸ τῆς Ἀρτέμιδος Βραυρωνίας”, AEph 159 (2020), p. 77–89 [BE 2021, 201]: Ed. pr. of the rim of a bronze vase (phiale?) found in Artemis’ sanctuary in Brauron. An inscription designates it as a dedication to Artemis (̣ρτέ̣μ[ιδι]; 1, 5th cent.) [̣ρτέ̣μ[ιδος] is also possible]. A loomweight, stamped 8 times with the image of a palm, the property of a certain Artemisia (ca. 450–400), was found in a house in the same sanctuary; a total of 14 loomweights have been found in the same house. It is not certain if textiles for the use of the sanctuary were produced in that house. Objects related to weaving were common dedications to Artemis, perceived as patron of women.

16782) S. Prignitz, “Zu den Bauberichten von Didyma”, MDAI(I) 69 (2019), p. 5–38 [BE 2021, 134]: P. discusses the inscriptions that record the progress in the building works in the sanctuary of Apollo in Didyma, from the earliest document (I.Didyma 20), which refers to the construction of a naiskos in the courtyard (ca. 230–225), to the records that concern the construction of the cella, the colonnaded room, and the external colonnade (ca. 100). In the period of Miletos’ prosperity (ca. 189–170), one layer of blocks was constructed every year [cf. EBGR 2016, 55].

16883) G. Radoslavova, “Nepublikovani obrochni plochki i statui na Trakijskija konnik ot Abritus”, Izvestija na Regionalen istoricheski muzej — Razgrad 2 (2017), p. 237–257 [AE 2018, 1424; SEG LXVIII 444]: Ed. pr. of three dedications to Ἥρως Μαρμαρ(ε)ιθα from Abritus in Moesia (2nd cent. CE; cf. IGBulg V 5266) [non vidimus; see AE 2018, 1424]. Two of them were thanksgiving dedications (2: εὐχαριστῶ; 3: εὐχαριστήριον).

16984) M. Ricl, New Inscriptions from the Kaystros River (Küçük Menderes) Valley, Belgrade, 2020: R. assembles in this volume 100 inscriptions that she recorded during her surveys in the Kaystros Valley (mainly in Lydia). I present the texts of religious interest that have not already been mentioned in earlier issues of EBGR (2010, 160–161; 2012, 152; 2013, 99) on the basis of R.’s preliminary publications. 52) An ineditum (Pinarli köy, 2nd/3rd cent.) reports that a woman provided 50 denarii for the repairs to a temple of Dionysos ([Διο]νύσῳ καὶ | [μύ]σταις[εἰς] ἐπισκευὴν | [τ]οῦ ναοῦ). 60) A late Hellenistic epitaph (SEG LIX 1386, Yeniköy) ends with a metrical funerary imprecation that threatens anyone who would damage the funerary relief (a banquet scene and a rider) with punishment by Demeter Thesmophoros: ὅστις τάσδε [γ]λυφὰς βλάπτῃ οἰχομένων] | τύχοει Δηιοῖ Θεσμοφόροι θέμ̣ι̣ν̣ [- - -] | εἴη γόνος εἰ δὲ {[..]Γ̣Ε̣ΙΑ. π̣άντα.ΑΙ[…] | μὴ σκ[ι]άσαι Ε.Α[- - -] [the new text is more complete that the one presented in SEG, but the readings of the last lines are uncertain. The reference to a descendant (γόνος), translated by R. as ‘be he a child’, may be a reference to the well-known curse ‘may he not have children’ (e.g. Strubbe, Arai Epitymbioi, 30, 33, 52, 256, 286); one might restore [αὐτῷ μὴ] εἴη γόνος. Demeter, associated with the underworld, rarely appears in funerary imprecations (Strubbe, Arai Epitymbioi, 155); this is the first funerary imprecation that invokes Demeter Thesmophoros]. 85–86) Two dedications of unknown provenance (Imperial period) only preserve the invocation Ἀγαθῇι Τύχῃ. 96) A marble perirhanterion was dedicated by anonymous dedicants (SEG LXI 988[3], Imperial period).

17085) J. Rivault, “Réglementations sur les conditions d’accès au temple et aux prêtres de Zeus Labraundos (I.Labraunda 60)”, JES 3 (2020), p. 81–97: R. discusses a cult regulation from Labraunda regulating access to the sanctuary of Zeus Labraundos (I.Labraunda 60, 2nd cent. CE). The text limits the circle of individuals who were allowed to approach the priest of Zeus Labraundos, enter the area ‘beyond the barrier between the altar’s silver incense-burner and the god’s table’, and make requests to the god. The privileged individuals are the acting, former, and incoming priests, their servants, and the neokoroi. R. offers a detailed commentary on the topography of the temple and the privileges of the priests of Zeus.

17186) P. Sänger and H. Taeuber, “Neue Inschriften aus dem Theater von Ephesos”, in F. Krinzinger and P. Ruggendorfer (eds.), Das Theater von Ephesos. Archäologischer Befund, Funde und Chronologie, Vienna, 2017, p. 375–390 [BE 2018, 380; SEG LXVII 756, 759–764, 768]: Inedita from the theater of Ephesos include an honorific inscription for a man who bequeathed part of his property to Artemis ([κληρο]νόμῳ χρι[σάμεν]ον τῇ [Ἐφεσί] θεῷ; IN11, 2nd cent. CE), dedications to Trajan (IN1, IN42?), memorials for gladiators (IN6/7), and fragmentary inscriptions that mention neokoroi (IN2) and a ἱερὴ κοσμήτειρα (IN8). We note two interesting grave epigram for gladiators. The secutor Pardos had killed many opponents, until the high-priest of the imperial cult, who organized a gladiatorial event, had him fight against the retiarius Philemon (πρίν γε Φιλήμο|ν̣α δῖον ἐς ἡμετέρην τράπε δῆριν | [ἀρ]χιερεὺς κλεινὸς τῆς ἱερῆς Ἐφέσου); Pardos died in that battle (IN4, 2nd cent. CE) [cf. G. Staab, Gebrochener Glanz. Klassische Tradition und Alltagswelt im Spiegel neuer und alter Grabepigramme des griechischen Ostens, Berlin, 2018, p. 177–185, no. 03/02/76, who suspects that both gladiators died in the battle (ὡς δ᾿ ἔθ̣[α]νον, κα⟨τ⟩έπεφνον). The grave epigram for another gladiator from Pergamon, Achilles (IN5, 2nd cent. CE) [improved edition by Staab, op. cit., no. 03/02/75], states that he gave shame to neither Telephos (the founder of Pergamon) nor his nameshake Achilles (καὶ οὐκ []σχ[υ]ν[ον ἐκεί|νο]υς, οὔθ᾿ Ἡρακλείδην, οὔτε τὸ[ν] Αἰ̣[α]κ̣[ίδην]).

17287) L. Salvaggio, “Un ‘pilastro’ marmoreo iscritto dalle pendici settentrionali dell’Acropoli di Atene (IG II/III2.13210). Una nuova ricostruzione”, ASAA 98 (2020), p. 456–466 [BE 2021, 198]: S. studies a funerary imprecation from Athens (IG II2 13210 = 13209, lines 4–14, 2nd/3rd cent.): παραδίδωμι το[ῖς] καταχθονίοις θ[ε]ο[]ς τοῦτο τὸ ἡρῷο[ν] φυλάσσειν Πλούτωνι καὶ Δήμητρι καὶ Περσεφόνηι καὶ Ἐρινύσι καὶ πᾶσι τοῖς καταχθονίοι[ς] θεοῖς etc. The text, influenced by the curses written on the bases of statues dedicated by Herodes Atticus, was probably inscribed on a hermaic stele. This funerary monument reflects the interest in constructing private ἡρῷα.

17388) C. Samitz, “Neue agonistische Inschriften aus Ephesos”, JÖAI 87 (2018), p. 373–400 [BE 2020, 376; SEG LXVIII 962–964, 967]: Ed. pr. of four inscriptions from Ephesos pertaining to agonistic festivals. Apart from a fragmentary document of the association of athletes and two fragmentary lists of victories of athletes, the honorific inscription for an anonymous female member of the elite (p. 373–380) mentions her offices: she was priestess of the most sacred (ἁγιωτάτη) Artemis, theoros (‘offizielle Zuschauerin’) of the Megala Olympia, prytanis, and gymnasiarchos of all the gymnasia; she was a descendant of high-priests of Asia (ca. 150–200).

17489) E. Santin and A. Tziafalias, “Les Muses de Larissa : une nouvelle inscription votive thesalienne d’époque hellénistique sur la fondation d’un sanctuaire”, BCH 144 (2020), p. 257–299 [BE 2021, 261]: Ed. pr. of a dedicatory relief representing the Muses and Apollo (Larisa, early 3rd cent.). A fragmentary epigram reports that a certain Philikos, former tagos, founded a sanctuary of the Muses ([ταῖς Μούσαις] τα[γεύσας Φι?]λ̣ικός Φάλκου ̣δ̣[ρυ]µ̣α τ̣̣[δε]). The people of Larisa consecrated an altar to the Pierides and made Philikos their priest ([]φρἐπὶ µειλιχίαν δώρων θέµιν ἀντινέµ[ησθε], | [γήρ]α̣ι ἐπὶλ λιπαρῶι δεικνύµεναι χάριτα, |[οἴκ]οι ἀρητῆρα µεναι, κλυτὸς εἵσατο δᾶµος | [βωµὸν?] ἐνὶ σφετέραι πατρίδι Πιερίσιν). The sanctuary of the Muses was probably located outside the city wall.

17590) Y. Sargın, “Akhisar Müzesi’nden Yeni Yazıtlar”, Cedrus 8 (2020), p. 519–529 [BE 2021, 386]: Ed. pr. of the epitaph of Menandros, a priest of an unknown deity (3, area of Göcek in Lydia, 2nd cent. CE).

17691) J. Seigne, “Pourquoi Hadrien a-t-il passé l’hiver de 129/30 à Gerasa ?”, in A. Lichtenberger and R. Raja (eds.), The Archaeology and History of Jerash. 110 Years of Excavations, Turnhout, 2018, p. 207–214 [SEG LXVIII 1609]: S. mentions a dedication made by the Platonic philosopher Apollonios to Aletheia (θεᾶι Παρθένωι Ἀληθείαι; Gerasa, ca. 129 CE). Apollonios was an acquaintance of Hadrian, before he was adopted by Trajan (SHA Hadrianus 2.9–10). The text will be published by P.-L. Gatier. [Ἀλήθεια is a central subject in Plato’s allegory of the cave (Politeia VII). As a personification, Aletheia was regarded a daughter of Zeus. In a painting in Oropos, Apelles represented her in a white dress (Philostratos, Imagines I, 27, 3: λευχειμονοῦσα) and Themistios (Oratio 22, 281 a–c ed. Harduin) described her as a παρθένος dressed in a white transparent dress. For the iconography of Aletheia/Veritas see S. Settis, LIMC I.1., p. 486f.]

17792) N. Sharankov, “Εпиграфски открития”, in Археологически открития и разкопки през 2017, Sofia, 2018, p. 731–734 [BE 2019, 282; SEG XLVIII 434]: Ed. pr. of an altar from Philippopolis (p. 731, 2nd/3rd cent.). A carving on top probably held a metal lamp; two lamp-shaped carvings are visible on the corners. The altar was dedicated to Θεοὶ ἐπήκοοι.

17893) N. Sharankov, “Inscriptions from the Middle Strymon Region (4th c. BC–4th c. AD): New Readings and Interpretations”, Archaeologia Bulgarica 24.2 (2020), p. 79–123 [BE 2021, 295]: S. presents improved editions of inscriptions from the Middle Strymon Valley: 1) A dedication to Artemis Elaphebolos (Kresna, 2nd cent. CE). 2–2a) Two dedications were made by a group called οἱ Τράλλεις, which S. interprets as a religious association rather than as a military unit (Kresna or Neine and Drama). The dedication from Drama was made to Dionysos Soter as an εὐχαριστήριον (1st cent. BCE/CE). 3) A dedication by a priestess (Kresna, 235 CE). 4) A dedication to Theos Salenos (Ilindentsi, Imperial period). 10) Dedication of a temple to the Emperors, Isis, and Sarapis (Neine, 77 CE). 11) A dedication to Isityche (Neine, 179 CE). 17) A dedication to a goddess (Artemis or Isis) by the members of an association (τῇ θεῷ οἱ συνκλῖται νέο[ι]; Parthikopolis, Imperial period). 18) A dedication from the sanctuary of Theos Salenos (Parthikopolis, Imperial period). 22) A soldier dedicated a statuette of Isis and figurines (τὸ ξ[]ανον [τῆς] Εἴσιδος καὶ τὰ [ζῴ]δια) to Isis and Serapis upon a dream (κ[α]τ᾿ [ὄν]αρ; Laskarevo, 2nd cent. CE). 32) A dedication to Artemis Elaphebolos (Herakleia, Imperial period). 36) A dedication to Demeter (Herakleia, late Hellenistic period). 38) A dedication to Artemis as a vow (Neine, Imperial period). 84a) An invitatio ad munera (Parthikopolis, 229 CE).

17994) F.V. Shelov-Kovediaev, “Школьная поэзия в Фанагории”, Drevnosti Bospora 22 (2018), p. 239–242 [BE 2019, 352; SEG LXVIII 516]: S.-K. presents an improved edition of an inscribed amphora handle from Phanagoreia (ca. 500–440): παῖ Διὸς | ἄγ(γ)ελ̣[ε] | μεδίμνου μ̣[έγιστε] | νᾶ τριήλιε. He suggests that it a school exercise—the draft of a hymn to Hermes. Ju. G. Vinogradov,“ Новые материалы по раннегреческой экономике”, VDI 115.1 (1970), p. 68–70, had interpreted it as the oracular question of a merchant, asking whether he could sell a medimnos for more than a τριημίεκτον (παῖ Διὸς [Ἑρμῆ] | ἄγε [πράξω?] | μεδίμνου λ̣[ωΐο]|να τριημίε[κτον]). [Since the text was inscribed on an amphora, it probably is neither a school exercise nor an oracular request, but simply an invocation of Hermes by a merchant.]

18095) A. Sideris, “A Bronze Hydria with Two Inscriptions”, ZPE 215 (2020), p. 104–112 [BE 2021, 148–149]: Ed. pr. of an inscribed bronze hydria in a private collection in Bulgaria, allegedly found in Thrace. The hydria was produced in Achaia in ca. 550–525, in a workshop influenced by Lakonian or Corinthian metallurgy, and dedicated by Kasion, Aristo, and Anyso to Hera and Demeter (Ἔρα, Δάματρι, Κασίον, Ἀριστό, Ἀνυσσὸ ἀνέθεταν), in a sanctuary in which both goddesses were worshipped (in the Peloponnese?). [S. Minon, BE 2021, 149, gives an improved reading: Κάσιον, Ἀριστὸ Ἀνύσο ἀνεθέταν; the vase was dedicated by the children of Anyssos, Kasion and Aristo; these persons came from the Eastern Aegean.] Its weight (10 minai) is indicated by an inscription. Plundered [rather than sold] from the sanctuary, it was finally brought to Thrace.

18196) O.A. Şirin and M. Kolağasioğlu, Çakalca – Karadoğan Höyüğü: Arkaik Dönemde Amisos ve Kybele Kültü, Samsun, 2016: The authors present graffiti on Archaic vases found in Amisos (p. 32–36). The graffiti state that the vases were dedicated to Kubaba (Kybele). The better preserved texts read: a) [ἀνέθηκ]ε τῆι Κυβήβωι; b) Δρυμὼ τὸ ἀνέθηκε τῆι Κυβ[ήβωι]; c) [- -]λημιο τὴγ κύλικα ἀνέθηκε τῆι Κυβήβωι; d) Μητρο[- -] or Μητρὸ[ς - -] Κυβήβω[ι]. On four sherds one only recognizes the verb ἀνέθηκεν; other graffiti are very fragmentary.

18297) T. Stefanidou-Tiveriou and E. Voutiras (eds.), Κατάλογος Γλυπτών του Αρχαιολογικού Μουσείου Θεσσαλονίκης IV, Thessaloniki, 2020 [BE 2021, 269, 283, 287]: The forth volume of the catalogue of sculptures in the Archaeological Museum of Thessaloniki contains numerous inscribed monuments. I mention the inedita that are related to religious matters (in a parenthesis, the name of the editor): 901) A dedication to Herakles in fulfillment of a vow (κατ᾿ εὐχήν) from Mikro Dasos in Botiaia (1st cent.) (K. Sismanidis). 1009) An epitaph of a woman represented as Artemis (Thessalonike, 2nd cent. CE) (P. Adam-Veleni). 1048) A funerary relief of a man; his heroization is indicated by the iconography (a horse behind a standing man) and the attribute ἥρως (area of Thessalonike, 1st cent.) (V. Allamani-Souri). 1054) A funerary relief (unknown provenance, 1st cent.) has a similar iconography of heroization (horse, snake twisted around a tree); the man is called ἥρως (V. Allamani-Souri) [in both cases, the epitaph was set up by parents for a son]. 1191) A dedication made by Straton, a priest (Thessalonike, 2nd cent. CE) (E. Voutiras). [P. Paschidis, BE 2021, 287, observes that Straton is already known as priest of the Egyptian gods (IG X.2.1.259) and suggests a date in the 1st cent. CE].

18398) P. Themelis, “ Ἀνασκαφὴ Μεσσήνης”, Πρακτικὰ τῆς ἐν Ἀθήναις Ἀρχαιολογικῆς Ἑταιρείας (2019), p. 59–67 [cf. BE 2021, 210]: An inscribed architrave was found during the excavations of P. Themelis in Messene (p. 60f.; drawing). Chartelis, serving as gymnasiarchos, dedicated the propylon of the gymnasion to the gods [Hermes and Herakles] and the city (under Augustus). According to a second inscription on the architrave, another gymnasiarchos ‘repaired the gymnasion for the gods and the city’ (ca. 50–100).

18499) P. Thonemann, “Inscriptions from Abdera and Maroneia”, Tekmeria 15 (2020), p. 1–26: Ed. pr. of a very fragmentary metrical inscription from Maroneia (1st cent.), discovered in the same area as several inscriptions related to the cult of Isis. The word ζάθεος (line 1) and the request σώζετε σὺν τέκνοις γῆν (line 12; cf. line 9: σωζο[--]) suggests that the poem was a hymn or a metrical prayer addressed to a plurality of deities (cf. line 11: ἀλλὰ θε[οὶ/αὶ --]), asking them to save the land and the children of the dedicant (or, metaphorically, the children of Maroneia, if it is a public dedication).

185100) D.A. Tsardaka and G.E. Malouchou, “Τὸ ἱερὸ τῆς Δήμητρος στὴν πόλη τῆς Χίου. Νέα ἀρχαιολογικὰ καὶ ἐπιγραφικὰ τεκμήρια”, Grammateion 9 (2020), p. 81–88 [BE 2021, 322]: The finds from a deposit of a sanctuary of Demeter in Chios include 11 lead tablets (at least six of which are defixiones) [no texts are given] and five loom-weights (SEG XV 533 and 4 new finds), two of which were inscribed before firing. The inscriptions designate them as dedications to Demeter. A dedicatory inscription addressed to Demeter (late 4th/early 3rd cent.) was found near the base of a cult statue.

186101) M. Türktüzün and S. Ünan, “Servi Mahallesi Kurtarma Kazısı”, Kütahya Müzesi 2016 Yıllığı, p. 33–63 [SEG LXVIII 1262]: Ed. pr. of an honorific inscription for M. Sestullius Severus Flavianus, high-priest of Asia in Ephesos and hereditary priest for life of Meter Theon (2; Kotiaion, 2nd/3rd cent.). The text also mentions a tribe of Kotiaion, named after Athena (Athenais).

187102) K. Tzanakaki, “Παρατηρήσεις στὸ θραῦσμα ἐρυθρόμορφου σκύφου ἀπὸ τὴν ἀρχαία Κυδωνία μὲ ἀριθμὸ εὑρετηρίου Ἀρχαιολογικοῦ Μουσείου Χανίων Π 12489”, Fortunatae 32 (2020), p. 799–812 [BE 2021, 348]: Ed. pr. of a fragment of a red-figure skyphos from Kydonia (ca. 420) with a representation of a young man with a wreath and a Nike; an inscription painted with white letters identifies the man as Ἡρακλῆς. T. suggests an agonistic context and speculates that the vase may have been made upon the request of an athlete, who wished to associate himself with the mythical hero. t. mentions other evidence for the cult of Herakles in Kydonia (including SEG XLV 1305). [The vase may have been purchased by a man in Kydonia because of the popularity of Herakles’ cult, but its production in Athens is unrelated to a specific Kydonian context.]

188103) A. Tziafalias and B. Helly, “Décrets de Larisa pour des juges de Lacédémone et de Messène et lettres péloponnésiennes à Larisa”, BCH 142 (2018), p. 279–316 [BE 2019, 240; SEG LXVIII 282]: Ed. pr. of an honorific decree of Larisa for Spartan judges (1, Larisa, ca. 130–120). It was to be inscribed in the sanctuaries of Athena Chalkioikos in Sparta and Apollo Kerdoios in Larisa. A contemporary honorific decree for Messenian judges (2, Larisa) mentions the oath that the judges had to take (cf. IG XII.4.57 LL. 6–8).

189104) H. Uzunoğlu, “Phrygia’dan Bir Grup Yeni Mezar Steli”, Mediterranean Journal of Humanities 9.1 (2019), p. 377–385 [BE 2020, 432]: Ed. pr. of an epitaph from Northern Phrygia (probably from Kotiaiaon) with the common funerary imprecation ὃς ἂν ποσοίσει [χεῖρα τ]ὴν βαρύφθονον οὕτως ἀώρ[οις περιπέσοιτο σ]υνφοραῖς (1, ca. 150–200).

190105) R. van Bremen, “Mylasa in 261 BC”, EA 53 (2020), p. 1–20 [BE 2021, 396]: New critical edition of a document from Mylasa concerning the purchase of land by the tribe of the Otorkondeis on behalf of Zeus Otorkondeon (SEG LVII 1101; cf. EBGR 2007, 17). This text should be dated to 261 BCE, thus being the earliest document attesting the purchase of land, whose leasing provided funds for Zeus’ sanctuary.

191106) C. Wallner, “Die Inschriften des Museums in Yozgat – Addenda (2)”, Tyche 35 (2020), p. 181–194: Ed. pr. of an honorific inscription from Tavium that mentions a priest of Zeus, probably a relative of the senator Iulius Severus (A1, ca. 159–200).

192107) R. Waterfield and R.K. Pitt, “A New Gymnasiarchal Inscription from Lakonia”, Grammateion 9 (2020), p. 13–15 [BE 2021, 208]: Ed. pr. of a base of a votive dedicated to Hermes by a gymnasiarchos (Asopos in Lakonia, 1st cent. BCE/CE).

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Angelos Chaniotis, « Epigraphic Bulletin for Greek Religion 2020 (EBGR 2020) »Kernos, 36 | 2023, 175-206.

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Angelos Chaniotis, « Epigraphic Bulletin for Greek Religion 2020 (EBGR 2020) »Kernos [En ligne], 36 | 2023, mis en ligne le 01 février 2024, consulté le 04 mars 2024. URL : http://journals.openedition.org/kernos/4582 ; DOI : https://doi.org/10.4000/kernos.4582

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Angelos Chaniotis

Institute for Advanced Studies — Princeton

achaniotis@ias.edu

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