τήληι γεγραμμένα· ἢ[ν δέ τ]ι ἄ[λλ]-
10 ο λάβηι, [ζ]ημιοῦσθ[α]ι, [ὡ]ς ο[ἱ θύον]-
τες τὰ [ἱε]ρ[ε]ῖ[α]· ταῦτα [δὲ προσ]γ[ρ]-

γηι ἱερέα εἰάν τε ἕν, κα⟦[ὶ] κεφαλὴν κα[ὶ] πόδας καὶ σπλάγχνω[ν τ]έτ⟧αρτομ μέρος· τῶν δὲ
ἐνθρύπτων λαμβανέτ⟦ω ἓν ἀπὸ πλεκτοῦ τῶι θεῶι πα[ρεχομένου]· κα⟧τὰ ταὐτὰ δὲ καὶ πα-
5ρὰ τῶν μετοίκων· παρὰ ⟦δὲ τ[ῶν] ξένων τὰ μὲν ἄλλα [κα]θάπ[ερ] παρὰ τῶ⟧ν ἀστῶν, λαμβανέ-
τω δὲ καὶ τὰ δέρματα· ἢ⟦ν δὲ τις παρὰ τ[ὰ] γεγραμμένα π[οιῆι, μὴ ἱε]ρ⟧άσθω καὶ τοῦ ^vacat

α, ὅσων δεῖ ἐπὶ τᾶι προθύσι, ὅσ[α]
κα μὴ ἵκωντι ἔχοντες· λαμβ[αν]-
5όντων δὲ τούτων τριώδελ[ον],

Lines 2-5: The προθυόμενοι are worshippers coming to the Asklepieion with the hope of being cured by Asclepius and who have to sacrifice to Apollo first (and perhaps to Asclepius also). The middle voice may subtly point to the anticipation of receiving a favour (here: improved health) in return for the sacrifice (so Stengel). The unusual dative προθύσι (instead of the expected form προθύσει) must refer to the preliminary sacrifice itself. Elsewhere, the noun πρόθυσις is known to have referred to the base of an altar (Paus. 5.13.9, describing the altar at Olympia, but it is clear that this area was used for the preliminary part of the sacrifice). Though προθυσία is epigraphically attested (SEG 37, 866, line 4, Keramos), we perhaps need not be overly troubled by the alternation of the two compound words: cf. for instance how both ἐκθυσία and ἔκθυσις (LSJ s.v.) are acceptable alternatives derived from ἐκθύω. What the worshippers need and thus what the priest of Asclepius must provide is not made explicit. Papadimitriou plausibly suggested these were θυλήματα or πόπανα. Cakes are indeed well-attested as preliminary offerings in the cult of Asclepius, cp. for example CGRN 54 (Piraeus), and a vase described by Van Straten (p. 277). We take λαμ[αν]όντων as a present participle in the genitive plural, agreeing with these worshippers described in previous lines, and representing the first of the cases listed in the genitive as part of these sacrificial tariffs. This requires us to presume that a verb has been left aside or omitted (e.g. δίδοσθαι). An alternative would be to take the word as a plural imperative (cp. the singular imperatives in lines 1-2 and 14-15), i.e. "let them take (as a fee)". This yields good sense, but the subject of the verb is then left very allusive (it cannot be the worshippers; the priests of Asclepius and Apollo?).

άστο τὸν ὦμον πλὴν ὅταν ἡ ἑορτὴ εἶ, τότε δὲ ἀπ-
35ὸ τῶν δημορίων λαμβανέτω ὦμον ἀφ’ ἑκάστου ^v
v τοῦ ἱερήου· ^v ἐγκαθεύδειν δὲ τὸν δειόμενο-

τὰ ἄλ⟨λ⟩α κατότι καὶ οἱ τὰς αἶγας βόσκον-
20τες· λαμβάνειν δὲ τοὺς εἰσάγοντας το̑ κου-
ρείο τὸ δέρμα καὶ σκέλος καὶ νεφρὸν