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Notes
I would like to express my gratitude to Nicole Belayche, who read and commented on my paper. Her comments have contributed a lot to this paper. I am also very grateful to the anonymous reviewers for their very insightful and incisive comments. All translations are mine, unless otherwise indicated.
It refers to a city called Dotium located in Thessaly and holly to Demeter (Callim. Hymn to Demeter 24).
For the temple key and lockers, see Diels 1914, 36–45; Neuburger 1919, 339.
Homer’s Odyssey was probably composed around the 8th or 7th century BCE. For doors of houses and temples, see also Daremberg, Saglio 1873, 603–609.
A temple key dating to the 5th century BCE was found in the sanctuary of Zeus on Mount Lykaios in Arcadia (Athens, National Archaeological Museum Inv. 13223). According to Palaiokrassa, the key was probably used for a door of a building at this site (2008, 214). Several temple keys were found in the sanctuary of Olympia (Archaeological Museum of Olympia).
The metal bar – the so-called temple key – was inserted through a hole in the door, and the bolt, which kept the door closed, was pushed back.
For the Laconian lockers and keys, see Diels 1914, 46–48.
For the restriction on access to Greek temples, see Hewitt 1909, 83–91; Corbett 1970, 150sqq; Burkert 2011a, 185.
Mantis 1990, 28–65.
Dillon 2002, 80–82; Connelly 2007, 92–104; Kaltsas, Shapiro 2008, 194–195, 198–214, nos. 78, 80–91.
… αὐτόμαται δὲ πύλαι μύκον οὐρανοῦ ἃς ἔχον Ὧραι, τῇς ἐπιτέτραπται μέγας οὐρανὸς Οὔλυμπός τε ἠμὲν ἀνακλῖναι πυκινὸν νέφος ἠδ᾽ ἐπιθεῖναι (Hom. Il. 5.749–752 and 8.393–396). …self-bidden groaned upon their hinges the gates of heaven, which the Hours had in their keeping, to whom are entrusted great heaven and Olympus, whether to throw open the thick cloud or shut it to (translation by Murray 1924).
Aurora was the goddess of the morning (Ov. Met. 3.156–157).
Bremmer 2013, 165.
Bremmer 2013, 166.
Orphic Hymns were composed in Asia Minor in the 3rd century BCE–3rd century CE (Athanassakis, Wolkow 2013, X). The following deities were entitled in the Orphic Hymns as key-holders of the gates to Hades and of different aspects of life: Musaeus as key-holder of the world (Orphic Hymn to Musaeus 60); Hecate as key-holder of the cosmos (Orphic Hymn to Hecate, line 7), Prothyraea (Artemis) as key-holder of the nature (Orphic Hymn to Prothyraea 7–8); Proteus as key-holder of the chambers of the deep (Orphic Hymn Proteus 1–2); Plouton as key-holder of the earth (Orphic Hymn to Plouton 7–8) and Hades (Paus. 5.20.3); Eros as key-holder of heaven and earth (Orphic Hymn to Cupid 5–6); Daemon as key-holder of sorrow and delight (Orphic Hymn to Daemon 10).
Papyri Graecae Magicae (PGM) were composed in Egypt in the 2nd century BCE–5th century CE For PMG, see Preisendanz 1928; 1931; Betz 1986. The following deities are named ‘key-holder in PGM: The Egyptian god Anubis (PGM 4.235-245), Aiakos (PGM 4.1466), Hermes (PGM 4.2292), Persephone (PGM 4.1403), and Hecate (PGM 4.2836).
For Janus, see also Schilling 1960, 90–100; Belayche 2017, 70sqq.
Eisler 1910, 440sq.
Kraus 1960, 19, 50.
Kraus 1960, 19.
For inscriptions providing evidence for key-holders of Hecate at Lagina, see the subchapter ‘Hecate as divine key-holder and her festival of the key’.
M. Schmidt, Hesychii Alexandrini lexicon, Jena 1867.
Varro Ling. 6.19
Cic. Nat. D. 2.66.
Fest. s.v. Claudere.
See Frazer 1929, 228.
See also Eur. Tro. 492–495.
Cic. Phil. 2.69.
Fest. 3. For more details, see Müller 1839, 56; Zwierlein-Diehl 2007, 227.
PY Eb 338; PY Jn 829; PY Ep 704; PY Ed 714; PY Ed 317; PY Qa 1289; PY Qa 1330; PY Un 6; PY Un 443; PY Un 998; PY Vn 48. Iodice discussed in detail several Linear B tablets from Pylos that mention ka-ra-wi-po-ro (2006, 13–22). Hector Williams kindly informed me that these Linear B tablets date to 1200 BCE.
Mycenaean Greek.
For ka-ra-wi-po-ro, see also Ventris, Chadwick 1956, 128; Bartoněk 2003, 202, 373, 432; Iodice 2006, 16.
Nakassis 2013, 11.
Nakassis 2013, 130.
Nakassis 2013, 130.
Shelmerdine 2017, 365.
Iodice 2006, 16; Shelmerdine 2017, 364.
Olsen 2014, 140.
See also Shelmerdine 2017, 364–365.
See the inscriptions from Athens, Olympia, and Delos (fn. 71, 73, and 81).
I.Stratonikeia 532 (line 5), 539 (lines 7, 11), 542 (line 3), 663 (lines 5, 17), 664 (line 6), 667 (line 11), 674 (line 20), 678 (line 9), 683 (line 4), 690 (lines 7,8, 10), 702 (line 2), 705 (line 15), 707 (line 1), 708 (lines 1, 4), 709 (line 1), 711 (lines 2–3), 712 (line 1), 713 (line 1).
See fn. 29.
IG V,1 1390
IG II2 4573 (line 5); IG XI,4 1186 (line 4); Clem. Al. Strom. 1.24.
I.Stratonikeia 17 (line 22–23), 225 (line 7), 227 (line 6), 256 (line 2), 327 (line 4), 532 (line 6), 538 (line 3), 540 (line 2), 666 (line 3), 676 (line 6), 680 (line 4), 693 (line 8), 695 (line 11), 707 (line 9), 710 (line 3), 1028 (line 4), and IK Side I 17.
Troizen (IG IV 768, 3rd century BCE), Epidaurus (IG IV2,1 297, 3rd century BCE), and Messene (IG V,1 1447, 191 BCE).
JÖAI 8 (1905) 168,4/5.3, line 7 (132/3 CE); IK Side I 17, face B, lines 1–2 (2nd–3rd c. CE). See the subchapter ‘Hecate as divine key-holder and her festival of the key’.
Quantin 2006, 596sq, fig. 1–2. The statue depicts a woman whose arms and head are broken. She might have been depicted with a key in the hand.
See also Paus. 4.31.3.
Only a few books are mentioned here, which use the term ‘key-bearer’ for kleidouchos. Key-bearer: Dillon 2001, 81; Connelly 2007, 95; Dignas 2010, 175. Schlüsselträger, Köhler 1905, 220; ThesCRA V 2005, 385. Porte-clef: Piérart 2000, 384.
Didymus Caecus, De trinitate 39.728.2; Joannes Chrysostomus, In duedecim apostolos 59.496.15; Joannes Damascenus, Homilia in transfigurationem domini 96.556.35. The three books are published in J.-P. Migne, Patrologiae cursus completes, Paris 1857–1866.
Hyg. Grom. De munit. castr. 55.
Weiss 2004, 142, fn. 157; Ménard 2006, 233.
Ménard 2006, 243.
Ménard 2006, 232–236.
Ménard 2006, 239.
Lechat 1891, 32, no 12, fig. 4.
Nicole Belayche drew my attention to the Roman key-holders (aeditui) who were always men.
Mantis 1990, pl. 6b.
Rhomiopoulou, Schmidt-Dounas 2010, 75, pl. 9.
For woollen ribbons, see Krug 1967, 37–41; ThesCRA V 2005, 400.
LIMC: Lexicon Iconographicum Mythologiae Classicae
For the description and further discussion, see Connelly 2007, 98–103.
Taplin 2007, 58, 150–154, 199; Nervegna 2014, 172–176. Taplin analysed more than 100 vases from South Italy, which illustrate the intersection between vase painting and dramatic scenes from the plays of Euripides, Aeschylus, and Sophocles (2007).
Kosmopoulou 2001, 282sqq.
Bielman Sánchez 2006, 358.
I.Smyrna 7–9, 15, 29, 81, 86, 103, 106, and 888. For these stelai, see Pfuhl, Möbius 1977–79, nos. 405–410, 529–531, 855, 872.
ThesCRA III 2006, nos. 77, 78; Klöckner 2013, 305–331; Schipporeit 2013, 196.
For the garments of priestesses of Isis, see Walters 1988.
According to Connelly, the base was a funerary altar (2007, 245). Foucart believed that it was a statue base (1885, 406). Ivy is especially known for the cult of Dionysus and in sepulchral art. It was presumably a funerary altar, as the depiction of a temple key with a wreath is well attested for grave stelai.
Inscriptions from Athens on key-holders: Asclepius and Hygeia (IG II2 974, line 23; 975, lines 13–14; 1944, lines 16, 21, 31; 3704, lines 13–14; 3798, line 8; 3997, line 6; 4456, line 2; 4480, line 5); Egyptian deities (IG II2 1950, line 15; 3564, line 2; 3644, line 2; SEG 42:157, lines 11–12); Artemis Agotera (IG II2 4573, line 5); Hera (IG II2 4841, line 7). IG II2 3728 (line 6) is not complete and the name of the deity is not preserved. A single inscription is from Eleusis (IG II2 4823, line 7). The name of the deity is not mentioned, but as the inscription was found at the sanctuary of Asclepius, it was apparently dedicated to the key-holder of Asclepius.
See fn 81.
The inscriptions from Delos were dedicated from 165 to 88 BCE: I.Delos 2037 (line 6), 2204 (line 3), 2210 (line 8), 2221 (line 9), 2222 (line 5), 2228 (lines 3, 8), 2232 (line 6), 2234 (line 19), 2248 (line 11), 2249 (line 7), 2364 (line 10), 2415 (lines 6–7), 2526 (line 4), 2527 (line 4), and 2601 (line 3). Key-holders are attested for the cults on Delos: Zeus Kynthos and Athena Kynthia (I.Delos 1891, line 2; 1892, line 3; 1893, line 2; 1894, line 3; 1895, line 4); Egyptian deities (I.Delos 2070, line 4; 2081 line 4; 2094, line 4; 2104, line 8; 2157, line 8; 2415, lines 6–7; 2157, line 8; 2221, line 9; 2222, line 5; 2228, lines 3, 8); 2248, line 11), and 2605 (line 34); Artemis, Apollo, and Leto (I.Delos 1443 (line B 1.1 163), 1444 (line A 46, B 3), 1830 (line 7), 1875 line 4; 1876); Apollo Neirion (I.Delos 1403, line 91); Agathe Tyche (I.Delos 1426, line 9); Aphrodite (I.Delos 2234, line 19; 2248, line 11).
See the subchapter ‘Hecate as divine key-holder and her festival of the key’.
A relief dating to the 4th century BCE depicts a bearded man and a key. The man represents a priest and the key is used as an insignia for his office of priest.
IG XII 4, 1, 71 mentions that four keys of thesauroi were shared by four cultic officials of Asclepius. The thesauroi refer to treasury houses or to stone boxes used for the collection of money.
The funerary inscription IGUR III 1245 from Rome (3rd century CE) mentions Aeacus as key-holder of Hades.
For key-holders of Asclepius in Attica see fn. 71. Cos: IG XII 4,1,71 (2nd c. BCE).
For the key-holders of the Egyptian deities in Attica (fn. 71) and on Delos (fn. 73).
Attica: IG II2 4841, line 7 (361–378 CE).
Epigraphic sources on key-holders of Zeus at Olympia: IvO 61, lines 7 and 10 (36 BCE); IvO 62, line 10 (36–24 BCE); IvO 64, line 14 (28–24 BCE); IvO 65, line 17 (20–16 BCE); IvO 66, line 2 (50 BCE); IvO 69, line19 (5 CE). For inscriptions on key-holders of Zeus Kynthios and Athena Kynthia on Delos, see fn. 73.
See fn. 73.
Andania: IG V,1 1390, face A, line 91(92 BCE).
Epigraphic sources on key-holders of Apollo on Delos, see fn. 73. Kolophon, Klaros: JÖAI 8 (1905) 168,4/5.3, line 7.
Epigraphic sources on key-holders of Artemis from Attica: IG II2 4573, line 5 (350 BCE). For Delos, see fn. 73.
For epigraphic sources on key-bearers of Artemis, Apollo, and Leto from Delos, see fn. 73.
For inscriptions of key-holders of Aphrodite on Delos, see fn. 73.
See the subchapter ‘Hecate as divine key-holder and her festival of the key’.
IG II2 4573 (line 5) is the only inscription from Athens dating to 350 BCE.
IG V,1 1390 from Andania dates to 92/91 BCE. This inscription mentions that the priest and the cultic officials, who were not called ‘key-holders’ of a temple, had the keys of the thesauroi.
For the inscriptions, see fn. 71.
IG II2 974, lines 23–24 (137 BCE); IG II2 975, lines 12–14 (112–110 BCE).
IG II2 3704, lines 11–14 (225–235 CE).
Aleshire 1989, 89.
Hubbe 1959, 194.
IG II² 1944: κλειδοῦχος καὶ πυρφόρος (lines 16, 21–22, 31–32).
For the restoration of IG II2 974, see SEG 18:26 and Hubbe (1959, 188–189, 193, no 10).
Hubbe 1959, 193–194.
Aleshire 1989, 90.
Schröder 1986, 22, fn. 19.
The cult statues are referred to as deities (Liv. 38.43.5; Lucian, On Sacrifice 11; Pseudo Lucian, Lucius 41). For further discussions, see Petridou 2015, 50sqq.
For the noble background, see also Arist. Rh. 2.15.
IG II2 1950, line 15 (3rd century CE); IG II2 3564, line 2 (1st/2nd century CE); IG II2 3644, lines 2–3 (2nd century CE); SEG 42:157, lines 11–12 (116–95 BCE).
Dunand 1973, 161.
IK Side I 17: Ζεὺς Ἁλωνίτης. [— — —] κλι̣[δο]φόρος [Ἴσιδος] [κα]ὶ̣ Σε[ρ]άπιδος (Zeus Alonites . [— — —]klidophoros of Isis and Serapis).
Alopeke and Phyla were Attic cities. Laodikea may refer to a city in Asia Minor.
Stolistes was a cultic official in charge of the clothing and cleaning of the cult statue.
Dunand 1973, 161.
Podemann Sørensen 1989, 78.
Roussel 1915–16, 268; Hatzfeld 1920, 83.
Podemann Sørensen 1989, 78.
Zoumbaki states that the epispondorchestai were slaves who performed dances at cultic rituals (2001, 76, 129–130).
Zoumbaki 2001, 127.
Zoumbaki 2001, 127.
For epispondorchestes, see Zoumbaki 2001, 130sq.
Thompson 2007, 105.
Robertson 1983, 143sq; Burkert 2011b, 160.
Burkert 1977, 160–161; Debord 1982, 196; Robertson 1983, 144sqq.
Robertson 1983, 144.
Burkert 2011b, 160.
Sironen 1997, 92.
For details, see also Heydemann 1874, 140sqq, no. 379; Kinney 1994, 87–91; Sironen 1997, 92–94; Schuddeboom 2009, 220, no. 48; Saradi, Eliopoulos 2011, 289sq. The altar is preserved at the National Museum at Athens (Inv. 1746). The altar is 38 cm high, 34 cm wide, and 37 cm deep (Sironen 1997, 92).
Sfameni Gasparro 1985, 116.
A taurobolic altar from Rome dating to 377 CE was also dedicated to Rhea and Attis (IGUR I 128).
Saradi, Eliopoulos 2011, 286.
Saradi, Eliopoulos 2011, 286. For taurobolium, see also Sfameni Gasparro 1985, 107–118.
Sironen 1997, 94. See also Reinach 1900, 325.
Athena says in Aesch. Eum. 825–830 that she alone of the gods knows, where the keys of the house of the thunderbolt of Zeus are. Athena was, however, not the key-holder of this house.
Baumbach 2004, 81.
Baumbach 2004, 81.
Wilhelm 1891, 354.
Legrand 1900, 202.
Kearns 1992, 82, fn. 19.
Kearns 1992, 82, fn. 19.
Nilsson 1940, 80.
Wilhelm 1891, 352.
Cf. LSCG 64.
Wilhelm 1891, 354.
Hes. Theog. 425–426. See also the Orphic fr. 316 (Kern 1922, 324; Majercik 1989, 213, fr. 197; Johnston 1990, 39–40). Johnston analysed literary sources on Hecate as kleidouchos (1989, 39–48).
Plut. De def. or. 13 and De fac. 29. For the comparison of Hecate with Anubis, see Plut. De Is. et Os. 44.
Johnston 1990, 22.
For further discussion on Hecate’s role as gatekeeper, see also Johnston 1999, 206–208.
von Rudloff 1999, 38, fig. 5.
von Rudloff 1999, 37.
The so-called decree of Molpoi dates to the 5th century BCE and was re-inscribed around 200 BCE (Herda 2011, 58; Graves 2015, 15). For Hecate as protector of the gates and entrances, see also Seiffert 2006, 125–133; Zografou 2010, 155–159.
Zografou 2010, 108.
See also Morand 2001, 3, 85–86, 105; Athanassakis, Wolkow 2013, 75.
See also Werth 2006, 149, 209–211. A triple marble statue (91 cm high) dating to 161–200 CE was found at Lazio (Italy) that depicts a goddess holding a key, rope, torch, and a knife. The inscription engraved on the statue base reveals that it was dedicated to Diana by Aelius Barbarus, a freed slave of the emperor. A relief from Varna (Bulgaria) dating to the 2nd– 3rd centuries CE depicts triple Hecate holding a key, two torches, a knife, and a snake (Archaeological Museum of Varna). A 25.6 cm high bronze statuette depicts triple Hecate holding a snake, torches, dagger, and a key (Musei Capitolini, Palazzo dei Conservatori). Another bronze statuette of triple Hecate with a key dating to the 2nd – 3rd century CE was found at Classe. The bronze statuette from Classe, a city situated in the province of Ravenna, is preserved at the Museo dell‘Accademia Etrusca of Cortona. For details, see Guidoni (1982, 48sq). A marble triple Hecate holding a key is preserved at the archaeological museum of Istanbul.
Not only Hecate and Artemis were depicted with a key in the hand. A triangular bronze tablet from Pergamon dating to the 3rd century CE depicts Phoebe with a key in the hand together with Dione and Nyche (Morand 2001, 182, fn. 147). Phoebe, a Titan goddess associated with the moon, holds a key and a torch. The inscription around Phoebe invokes the goddesses Persephone, Melinoe, and Leucophryne. The key in the hand of Phoebe may be the key of the gate to the underworld.
The other prominent sanctuary in the territory of Stratonikeia was the sanctuary of Zeus Panameros at Panamara.
Laumonier analysed the inscriptions and established the chronology of cultic officials of Lagina (1937, 236–298; Id. 1938, 169–179, 251–284). For the cult and the sanctuary of Hecate at Lagina, see Laumonier (1958, 344–425). Filiz Dingil (now Cluzeau) analysed in her PhD thesis (2006) Principatus devri Karia’sinda leiturgia ve arckhe üstlenen kadınlar (Ankara Üniversitesi) the epigraphic material on female cultic officials in Caria dating to the Imperial period. Her research includes one part of the inscriptions providing evidence for key-bearers of Hecate at Lagina.
Iscr. di Cos EV 203 (lines 9–10, 15) from Cos mentions ‘Hekateion in Straonikeia’.
For Stratonikeia, see also LaBuff 2015, 49sq.
Aubriet 2012, 492–493.
Schober 1933, 26.
Tırpan, Gider, Büyüközer 2012, 196sq.
I.Stratonikeia 705 (lines 9–11), and 735 (line 5).
Lagina: I.Stratonikeia 532.2–8 (lines 5–6), 542 (line 3), 543 (line 11), 663 (line 5), 664 (line 6), 666 (line 3), 667 (line 11), 674 (line 20), 676 (line 6), 678 (line 9), 680 (line 4), 683 (line 4), 685 (line 8), 690 (line 10), 693 (lines 3–4, 8), 695 (lines 10–11), 701 (line 9), 702 (lines 2, 4), 704 (line 9), 705 (line 1, 5), 707 (lines 1, 9), 708 (lines 1, 4), 709 (line 1), 710 (line 3), 712 (line 1), 713 (line 1), 735 (line 4), and SEG 52:1089. Panamara: I.Stratonikeia 227 (line 6), 235 (lines 5–6), 237 (lines 6–7), 254 (line 2), 255 (line 7), 256 (line 2), 310 (lines 14–15), 327 (line 4), and 329.5–13 (lines 3–4). Stratonikeia: I.Stratonikeia 1048 (lines 2–3, 6).
Sezgin 2008, 247.
I.Stratonikeia 17 (lines 22–24), 538 (lines 3–4), 539 (line 11), 540 (line 2), 711 (lines 2–3), and 1028 (lines 4–5).
Laumonier 1958, 369.
I.Stratonikeia 235 (line 4), 663 (line 6), and 707 (line 3).
Laumonier 1937, 236–298; Id. 1938, 251–284; Id. 1958, 367. See also Quaß 1993, 315–316.
I.Stratonikeia 705, lines 10–11; I.Stratonikeia 735, line 4.
I.Stratonikeia 685, line 8.
I.Stratonikeia 704, line 9.
I.Stratonikeia 701, line 9; I.Stratonikeia 1048, line 6.
Williamson 2013, 217, fn. 38.
Aubriet 2012, 500.
Several inscriptions reveal that the priests and priestesses of Hecate served as gymnasiarchs at the festival of the key: I.Stratonikeia 663 (line 21), 678 (lines 7–8), 685 (lines 7–8), 701 (line 8), and 705 (lines 7–8).
I.Stratonikeia 701 (line 9) and 1048 (line 6).
I.Stratonikeia 669 (line 6) mentions that the new priest of Hecate opened the temple door of Hecate at the beginning of his priesthood.
Hatzfeld 1920, 83sq.
I.Stratonbikeia 1101 (lines 15–17) records that the priest of Hecate at Lagina selected boys from the neighbourhood for singing of hymns to Hecate. The contests mentioned in Iscr. di Cos EV 203 may have included hymns.
See also Motte, Pirenne-Delforge 1992, 131.
Bremmer 2014, 97–99.
For the telete of Hecate on Aegina, see also Schuddeboom 2009, 65.
…τοῖς ἐν Αἰγίνῃ μυουμένοις τὰ τῆς Ἑκάτης – to those who are initiated into the mysteries of Hecate (Origen, C. Cels. 6.22).
Dowden 1980, 416. See also Paus. 1.37.4.
Dowden 1980, 416.
Belayche, Massa 2016, 8.
Schuddeboom gives numerous written sources which illustrate that the term telete was used in connection with mysteries and Orphic rites (2009, 49, 97, 99, 151, 221, 234).
Bremmer 2014, 107, fn. 130. For the definition of ‘orgia’, see Motte and Pirenne-Delforge 1992, 120, 123.
See Nilsson 1974, 100; Motte and Pirenne-Delforge 1992,128; Bremmer 2014, 107; Jaccottet 2016, 86. Morand has analysed the term ‘orgiophant’ used in epigraphic and literary sources (2001, 243).
See also Diehl, Cousin 1887, 36sq; Ackermann 2013, 22, fn. 52. For further discussion on the mysteries of Hecate, see Bremmer 2013, 97–99.
For I.Stratonikeia 310, see also Cousin, Deschamps 1888, 103–104.
See also Hotz 2005, 107.
Belayche, Massa 2016, 8.
Bremmer 2016, 29.
Bremmer 2016, 29.
Zografou 2010, 108.
Scullion 1994, 77.
see Scullion 1994.
Zografou 2010, 108.
Zografou 2010, 108sq.
Kraus 1960, 127.
Kraus 1960, 127.
Zografou 2010, 211.
A love spell dating to the 4th century CE from Egypt is addressed to Hecate (Faraone 1997, 196–197). This prayer of a man aims to tie his relationship to a woman. Hecate is invoked with her different names and associated with Selene, Artemis, and Baubo. This prayer emphasizes different aspects of Hecate, and especially her link to the underworld.
Köhler 1905, 230; Diehl Cousin 1887, 36; Nilsson 1906, 401; Laumonier 1958, 398, 412, 416sq; Kraus 1960, 48–50.
Johnston 1990, 42.
Kraus 1960, 49.
Nilsson 1906, 400.
I.Stratonikeia 17 (lines 22–23), 227 (lines 6–9), 235 (lines 5–6), 237 (lines 6–7), 254 (line 2), 326 (line 3), 327 (line 4), 707 (line 1), 708 (lines 1–2), and 1048 (lines 2–3).
I.Stratonikeia 664 (lines 6–7), 667 (line 6).
I.Stratonikeia 255 (lines 7–8), and 256 (line 2).
I.Stratonikeia 17 (lines 23–24), 227 (lines 6–9), 539 (lines 5–7), 663 (lines 17–18), 664 (lines 20–21), 666 (lines 3–4), 667 (lines 11–12), 683 (lines 4–6), 702 (line 2), 705 (lines 15–17), and 1028 (lines 4–6).
See also Laumonier 1938, 276, fn. 4.
I.Stratonikeia 227, 532.2–8, 663, 664, 666, 667, 680, 683, and 705 mention the kleidouphoroi who were the daughters of the priests of Hecate at Lagina.
For Sempronia Aristonike, see also I.Stratonikeia 290 and 297.
Diehl Cousin 1887, 35.
The expression ἐν τῶι τῆς ἱερατείας χρόνωι (at the time of the priesthood) is mainly attested for Panamara and for the cult of Zeus. See the inscriptions I.Stratonikeia 161 (line 4), 166 (line 5), 210 (line 5), 227 (lines 9–10), 264 (line 13), 267 (line 5), 287 (line 6), 288 (line 10), 292 (line 5), 293 (lines 26–27), and 662 (line 3).
Laumonier 1958, 366, fn. 1.
Laumonier 1938, 265–268.
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