Bibliography
Edition, with some minor corrections, based on Carbon in Carbon - Pirenne-Delforge 2013: 99-114, with ph. fig. 2 and commentary.
Cf. also: SEG 15, 637; Sokolowski LSAM 72.
Further bibliography: Roller 1999;
Ekroth 2008a;
Pirenne-Delforge - Pironti 2011.
Text
ἀποστείλαντος Ποσειδωνίου χρησάσθαι
τῶι Ἀπόλλωνι, τί ἂν αὐτῶι τε καὶ τοῖς ἐξ αὐτοῦ
γινομένοις καὶ οὖσιν, ἔκ τε τῶν ἀρσένων καὶ τῶν θ
ηλειῶν, εἴη λώϊον καὶ ἄμεινον ποιοῦσιν καὶ πράσ
σουσιν, ἔχρησεν ὁ θεός, ἔσεσθαι λώϊον καὶ ἄμει
νον αὐτοῖς ἱλασκομένοις καὶ τιμῶσιν, καθάπερ
καὶ οἱ πρόγονοι, Δία Πατρώϊον καὶ Ἀπόλλωνα Τελε
μεσσοῦ μεδέοντα καὶ Μοίρας καὶ Θεῶν Μητέρα·
τιμᾶν δὲ καὶ ἱλάσκεσθαι καὶ Ἀγαθὸν Δαίμονα Ποσει
δωνίου καὶ Γοργίδος, τοῖς δὲ ταῦτα διαφυλάσσουσιν
καὶ ποιοῦσιν ἄμεινον ἔσεσθαι.
Ποσειδώνιος Ἰατροκλέους ὑπέθηκεν τοῖς ἐξ ἑαυτοῦ
καὶ τοῖς ἐκ τούτων γινομένοις, ἔκ τε τῶν ἀρσένων
καὶ τῶν θηλειῶν, καὶ τοῖς λαμβάνουσιν ἐξ αὐτῶν
εἰς θυσίαν οἷς ὁ θεὸς ἔχρησεν ἀγρὸν τὸν ἐν Ἀστυ
παλαίαι τὸν ὁμουροῦντα Ἄνθει καὶ Δαμαγήτωι,
καὶ τὴν αὐλὴν καὶ τὸν κῆπον καὶ τὰ περὶ τὸ μνημεῖον
καὶ τοῦ ἐν Ταράμπτωι ἐνηροσίου τὸ ἥμυσυ· καρπευ
έτω δὲ καὶ ἱερατευέτω τῶν ἐκγόνων τῶν ἐκ Ποσει
δωνίου ὁ πρεσβύτατος ὢν ἀεὶ κατ’ ἀνδρογένειαν,
ἀποδιδοὺς κατ’ ἐνιαυτὸν χρυσοῦς τέσσαρας ἀτελέ
ας ⫍ ἔδοξεν | Ποσειδωνίωι καὶ τοῖς ἐκγόνοις τοῖς
ἐκ Ποσειδωνίου καὶ τοῖς εἰληφόσιν ἐξ αὐτῶν αἱρεῖ
σθαι ἐπιμηνίους ἐξ ἑαυτῶν τρεῖς κατ’ ἐνιαυτόν,
οἵτινες ἀπολαμβάνοντες τῆς ὑποθήκης παρὰ τοῦ
ἱερέως ἑκάστου ἐνιαυτοῦ μηνὸς Ἐλευθερίου χρυσοῦς
τέσσαρας συντελέσουσιν τὰς θυσίας· ἂν δὲ μὴ ἀπο
διδῶι ἢ μὴ θέληι καρπεύειν, εἶναι τὰ ὑποκείμενα κοινά, καὶ τοὺς
ἐπιμηνίους ἐγδιδόναι· τὸ δὲ τέμενος εἶναι κοινὸν καὶ
τοὺς ἐπιμηνίους ἐγμισθοῦν, καὶ τὸ μίσθωμα καὶ τὸ ἐνη
ρόσιον κομιζόμενοι μηνὸς Ἑρμαιῶνος ἐπιμελεί
τωσαν ἐπὶ δύο ἡμέρας, τῶι ἱερεῖ τὰ νομιζόμενα
παρέχοντες εἰς τὰς θυσίας πάντα, τῆι μὲν πρώτηι
θύειν Τύχηι Ἀγαθῆι πατρὸς καὶ μητρὸς Ποσειδωνίου
κριὸν καὶ Δαίμονι Ἀγαθῶι Ποσειδωνίου καὶ Γοργίδος
κριόν, τῆι δὲ δευτέραι Διὶ Πατρώιωι κριὸν καὶ Ἀπόλλωνι
Τελεμεσσοῦ μεδέοντι κριὸν καὶ Μοίραις κριὸν
καὶ Θεῶν Μητρὶ αἶγα· ὁ δὲ ἱερεὺς λ Δ αμβανέτω ἑκάστου
ἱερείου κωλῆν καὶ τεταρτημορίδα σπλάγχνων,
καὶ τῶν ἄλλων ἰσόμοιρος ἔστω· τὰ δὲ λοιπὰ κρέα οἱ
ἐπιμήνιοι, ἀφελόντες ἱκανὰ τοῖς δειπνοῦσιν καὶ
γυναιξίν, μερίδας ποησάντωσαν ἴσας καὶ ἀποδόντω
σαν ἑκάστωι μερίδα τῶν τε παρόντων καὶ τῶν ἀπόντων,
τὰς δὲ κεφαλὰς καὶ τοὺς πόδας αὐτοὶ ἐχόντων, τὰ δὲ
κώιδια πωλούντων ἐν τῶι θιάσωι καὶ τῆι δευτέραι
λόγον ἀπο δ Λ όντωσαν πρὸ τοῦ δείπνου ἀνα
γράψαντες εἰς ὃ ἕκαστον ἀνήλωται, καὶ τὸ
περιγινόμενον ἀναλίσκειν εἰς ἀναθήματα·
ἀναγράψαι δὲ καὶ τὸν χρησμὸν καὶ τὴν ὑποθήκην
καὶ τὸ δόγμα ἐν στήληι λιθίνηι καὶ στῆσαι ἐν τῶι
τεμένει· τοῖς δὲ ταῦτα διαφυλάσσουσιν καὶ ποιοῦ
σιν ἄμεινον γίνοιτο ὑπὸ θεὸν καὶ ἄνθρωπον.
Translation
I (Oracle): When Poseidonios sent away (a delegation) to make an oracular enquiry to Apollo, (asking) what would be better and more advantageous for him and his descendants born from him, and those born (after) both from male and female offspring, to do and to attempt, (5) the god replied that it would be better and more good for them to propitiate and to honour, as their ancestors did, Zeus Patroios, Apollo who rules over Telemessos, the Moirai and the Mother of the Gods. And they are also to honour and propitiate the Good Daimon of Poseidonios (10) and of Gorgis. May it be better for those who maintain and enact these (commands).
II (Pledge/bequest): Poseidonios the son of Iatrokles gave as a pledge to his own descendants, to their descendants both from male and female offspring, and to those who take (wives?) from them (i.e. in-laws), (15) for the sacrifice to those gods whom the god prescribed: the field in Astypalaia, which borders with (the land of) Anthes and Damagetos, and the courtyard, and the garden, and the land surrounding the tomb, as well as a half of the rights of tillage (ploughing) at Taramptos. (20) Let the one who is the oldest among the descendants of Poseidonios, according to the line of male descent, always exploit (these bequests) and serve as priest, handing over four gold pieces net each year.
III (Decree): It was decided by Poseidonios, the descendants of Poseidonios and those who have taken (wives?) from them to appoint from their ranks each year three epimenioi, (25) who, when they have received from the priest during the month of Eleutherios the four gold pieces (derived) each year from the pledge, will put on the sacrifices. But if he (the priest) fails to pay or refuses to exploit (the endowments), then the pledged properties are to be held in common (by the family) and leased out by the epimenioi. The precinct is also to become common property and (30) to be leased out by the epimenioi. And providing the rent money and the money from the right of tillage: let them supervise the rites for two days during the month of Hermaion, providing all the customary necessities for the sacrifices to the priest: on the first day, sacrifice a ram to the Good Fortune of the father and mother of Poseidonios, (35) as well as a ram to the Good divine power of Poseidonios and Gorgis; on the second day, a ram is to be sacrificed to Zeus Patroios, a ram to Apollo who rules over Telemessos, a ram to the Moirai (Fates) and a goat to the Mother of the Gods. Let the priest obtain from each animal a thigh and a quarter-portion of the entrails, (40) and he is to have an equal share of the other parts. Let the epimenioi, having extracted sufficient quantities of the remaining meat for the banqueters and the wives, make equal portions and give such a portion to each of those present and absent. But let them reserve the heads and feet for themselves. And (45) they must sell the fleeces in the thiasos and give an account on the second day before the dinner, writing up for what each sum was spent, and the remainder (i.e. the profit) is to be spent on dedicatory offerings. The oracle, the pledge (50) and the decree are to be written up on a marble stele and set up in the precinct. May it be better under (the control of) god and man for those who maintain and enact these (commands).
Traduction
I (Oracle) : Lorsque Poseidonios envoya (une délégation) afin de consulter l'oracle d'Apollon, (demandant) ce qui serait le meilleur et le plus avantageux pour lui-même et ses descendants, ceux qui sont nés de lui-même et ceux qui sont nés (ensuite) à la fois du côté masculin et féminin, de faire et d'entreprendre, (5) le dieu lui répondit qu'il serait meilleur et plus avantageux pour eux de rendre propice et d'honorer, tel que leurs ancêtres l'avait fait, Zeus Patroios, Apollon qui règne sur Telemessos, les Moires et la Mère des Dieux. Et ils doivent aussi honorer et rendre propice le Bon Daimon de Poseidonios (10) et de Gorgis. Que tout se passe au mieux pour ceux qui observent (ces injonctions) et les appliquent.
II (Donation) : Poseidonios le fils de Iatroklès a donné en gage à ses propres descendants, à leurs descendants du côté masculin et féminin, et à ceux qui ont pris (des femmes ?) parmi elles (c'est-à-dire: les gendres), (15) pour le sacrifice envers les dieux que le dieu a prescrit : le champ à Astypalaia , qui borde (les terres) d'Anthes et de Damagetos, la cour, le jardin, et les terres autour du tombeau, ainsi que la moitié des revenus de labourage à Taramptos. (20) Pour toujours, que celui qui sera l'aîné parmi les descendants de Poseidonios, selon la lignée mâle, exploite (les gages) et serve de prêtre, fournissant quatre pièces d'or nettes (de revenu pour les sacrifices) chaque année.
III (Décret) : Il a été décidé par Poseidonios, les descendants de Poseidonios, et ceux qui ont pris (femme ?) parmi elles, de nommer chaque année trois epimenioi parmi eux, (25) qui, lorsqu'ils auront chaque année au mois d'Eleutherios reçu du prêtre les quatre pièces d'or nettes (dérivées) du gage, accompliront les sacrifices. Mais s'il (le prêtre) manque de payer ou refuse d'exploiter (les gages), alors les propriétés en gage seront tenues en commun (par la famille) et mises en location par les epimenioi. L'enceinte sacrée sera également une propriété commune et (30) sera mise en location par les epimenioi. Et ayant obtenu l'argent de la location et celui des revenus de labourage, qu'ils supervisent les rites pendant deux jours durant le mois d'Hermaion, fournissant toutes les nécessités coutumières pour les sacrifices au prêtre : le premier jour, sacrifier un bélier à la Bonne Fortune du père et de la mère de Poseidonios, (35) ainsi qu'un bélier à la Bonne puissance divine de Poseidonios et de Gorgis; le deuxième jour, un bélier à Zeus Patroios, un bélier à Apollon qui règne sur Telemessos, un bélier aux Moires, et un caprin à la Mère des Dieux. Que le prêtre reçoive de chaque animal sacrificiel une cuisse et un quart des viscères, (40) et qu'il ait une part égale des autres bénéfices. Que les epimenioi, ayant prélevé des quantités suffisantes de viande pour ceux qui dînent et les femmes, découpent des portions égales et les distribuent à ceux qui sont présents et absents. Mais qu'ils se réservent les têtes et les pieds. Et (45) ils doivent vendre les toisons au sein de l'assemblée du thiase et en rendre compte le second jour avant le repas, inscrivant ce pour quoi chaque somme a été dépensée, et la somme restante doit être utilisée pour des offrandes dédicatoires. L'oracle, le don, (50) et le décret doivent être inscrits sur une stèle de marbre, érigée dans l'enceinte. Que tout se passe au mieux, sous (le regard) divin et humain, pour ceux qui observent (ces injonctions) et les appliquent.
Commentary
The text as a whole is a dossier describing the cultic foundation of a certain Poseidonios at Halikarnassos. The inscription is composed of three separate sections, each distinguished by a paragraphos at the left margin (in line 22, also with punctuation). These sections, itemised in lines 49-50, are: an oracle sought by Poseidonios, together with the response of the god (lines 1-11); a bequest or pledge of properties and revenues by Poseidonios to his descendants (lines 12-22); and finally a decree enacted by Poseidonios and his family concerning the rites and other business of the cult group (lines 22-52). The arrangement of the documents may be chronological, though that cannot be confirmed: Poseidonios perhaps first sought an oracle with the intention of founding a cult of his Agathos Daimon ("Good divine power", on which cf. Commentary below); then he bequeathed various properties and other sources of revenue to his descendants to fund this cult; finally, a decree passed by his family added further details concerning the functioning of the cult. On cultic foundations in the early Hellenistic period see now Carbon and Pirenne-Delforge, as well as, here, [CGRN 96](CGRN_96) (Kos) and [CGRN 152](CGRN_152) (Thera), for other familial foundations. Given the CGRN's current focus on sacrifice, the commentary here will especially concentrate on this aspect of the foundation; for further commentary, see Carbon.
Lines 1-11: An oracle is a conventional means of securing divine approval for the installation of a new sanctuary or cult, or for any modification to an existing cult; see also here [CGRN 24](CGRN_24) (Athens), lines A3-4, and [CGRN 240](CGRN_240) (Paros). The source of the oracle sought by Poseidonios is not known, and the language recorded here is twofold and highly pleonastic, which is typical of oracles and their formulae (such as Delphi and Dodona, for instance). The set of gods recommended by the oracle is explicitly cited as being the one Poseidonios' ancestors worshipped (καθάπερ ... οἱ πρόγονοι). Zeus Patroios is a god typically worshipped by a family, household, or larger familial group such a genos (cp. also Zeus Ktesios or Pasios). Here he heads a small cohort including a local Apollo, the Moirai and Meter. For the Moirai, see Pironti and Pirenne-Delforge; on Meter, see Roller. For Telemessos, a Karian site near Halikarnassos which was famous for its diviners, possibly to be identified with Alazeitin, see Carbon. For the Agathos Daimon followed by the genitive of individuals, a type of cult which appears to designate a form of worship not unlike heroisation, cf. also Carbon; this type of cult is especially common in Karia. Gorgis is presumed to be Poseidonios' wife.
Lines 12-22: Poseidonios employs a hypotheke, a form of guaranteed pledge instead of a testamentary bequest, to ensure that the cult foundation will be well-financed. The financing of the cult, a total of four Ptolemaic gold pieces annually, consists of revenue derived from a number of properties as well as a sum qualified as half of the rights of ploughing at a place Taramptos (or Tarampton); the latter is rather obscure, but on the basis of an analogy with Delos may be identified as revenue obtained from farmers who tilled and cultivated sacred land. These properties and revenues are to be administered and exploitated in perpetuity by the eldest of Poseidonios' male descendants, who is to serve as priest for the cult. Among the properties bequeathed by Poseidonios is a tomb or memorial, line 17. This suggests a familial grave site of some sort, perhaps near the Maussolleion and the findspot of the inscription (cf. lines 50-51, the stele was set up "in the precinct"). The structure and its surroundings are probably what the decree refers to as the precinct (temenos). This may also have included the courtyard and the grove which are mentioned alongside this tomb.
Lines 12-15 and 22-23: Poseidonios' family and cult group are defined in inclusive terms here, as well as in the oracle. His direct descendants are mentioned, just as their descendants too, both from a male and female line of descent (the third generation). It may be presumed that successive generations would also be included in the familial cult. The phrases "those who take from them" and "those who have taken from them" appear to designate relatives by marriage, probably male in-laws (female ones may also be possible). This high degree of inclusivity is also prominent in the distribution of meat resulting from the sacrifices, where portions are given to members of the family who are present at the rites but also reserved for absentees (line 43), and where women (who presumably do not dine with the men) also receive a portion (lines 41-42).
Lines 23-31: The decree envisages the possibility that the appointed priest (the eldest male descendant) may be indisposed or unwilling to perform his duties (lines 27-28 esp.). Accordingly, three 'monthly' officials (epimenioi) are appointed from members of the family to obtain the financing for the rites and to assist the priest in supervising them. These do not appear to be officials solely appointed for a month, but rather caretakers of the bequest and the cult. For a discussion of epimenioi, see Carbon - Pirenne-Delforge.
Lines 31-38: The calendar of Halikarnassos is poorly understood, but Eleutherios, the month in which the financing for the rites is to be obtained, must occur before (perhaps immediately before) Hermaion, when the sacrifices are to happen. The sacrifices founded by Poseidonios take place over the course of two days, which are apparently numbered rather than being assigned to specific dates. On the first, the Good divine power of Poseidonios and Gorgis is offered a sacrifice, as the oracle prescribed, but this is prefaced by an offering to the Good Fortune of the Poseidonios' parents (his father Iatrokles and his mother). The oracle did not mention this cult and it appears to be a particularity of the familial decree: was it perhaps a traditional cult in the family or a new addition? It may be possible to link this cult of Poseidonios' parents (presumably deceased) with the tomb or memorial mentioned in the document. The ram appears to be the typical sacrificial animal considered here, with only one exception: the goat offered to Meter.
Lines 38-40: The priest receives a thigh from each animal sacrificed, a typical priestly portion, as well as a fourth portion of the entrails, a measure which is commonly found in Karia, see also here [CGRN 42](CGRN_42) (Iasos), and [CGRN 119](CGRN_119) (Halikarnassos), lines 6-12.
Lines 42-43: For the division of meat into equal portions and meat distributions generally, see Ekroth.
Line 44: The epimenioi receive the feet and heads of all sacrificial animals, which are also commonly found as priestly portions (e.g. [CGRN 193](CGRN_193), Hyllarima), but are sometimes specifically reserved for other members of the cult personnel (e.g. LSAM 70, lines 7-8: heads and intestines).