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Encoded for EpiDoc schema 8.17 on 15-02-2016 by S. Peels
Edition here based on Osborne - Byrne
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Ziehen
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During the priesthood of Hegesipyle and the archonship of Euthios, on the twelfth prytany of the tribe Aiantis, on which Nausimenes (5) son of Nausikydos of the deme Cholargos was secretary, the 30th of Skirophorion, Kallias son of Lysimachos Hermas proposed: so that the
Sous la prêtresse Hegesipylè, sous l’archontat d’Euthias, durant la douzième prytanie de la tribu Aiantis pour laquelle Nausimenès, (5) fils de Nausikydos, de Cholargos exerçait la fonction de secrétaire, le dernier jour de Skirophorion; Kallias, fils de Lysimachos, du dème d’Hermai a fait la proposition suivante : afin que les astynomes qui seront successivement tirés (10) au sort aient soin du sanctuaire d’Aphrodite Pandemos conformément aux usages ancestraux, à la bonne fortune, qu'il plaise au conseil que les proèdres qui sont tirés (15) au sort pour présider fassent venir lors de l'assemblée suivante le parent de la prêtresse et traitent de tout cela, et que les proèdres transmettent au peuple (20) l’avis du conseil; à savoir qu'il plaît au conseil que les astynomes successivement tirés au sort, quand aura lieu la procession pour Aphrodite Pandemos, disposent une colombe pour la purification du sanctuaire, et qu’ils oignent les autels tout autour et qu'ils enduisent de poix les [portes] et qu'ils nettoyent les statues. Qu'ils préparent aussi un vêtement pourpre d'un poids de 4 drachmes (?) [...].
This inscription concerns the Athenian cult for Aphrodite Pandemos in the early 3rd century, and discusses a number of purifications and other preparatory activities that the magistrates called the
Lines 9 and 20-21: The
Line 12: The injunction of managing affairs κατὰ τὰ πάτρια, "according to the ancestral customs", implies that the decree follows or revives a religious tradition. Note that this terminology frequently recurs in the present Collection, cf. e.g. CGRN 24 (Athens), line A8, CGRN 78 (Piraeus), lines 12-13, and CGRN 205 (Antiocheia-ad-Pyramum), line 29. Yet the reference to an ancestral or "ancient" way of doing things may well have been a rhetorical strategy on the part of the council.
Lines 15-18: The priestess, being a woman, could not be introduced into the assembly herself. Apparently not being married yet (or being a widow), she had to be represented by a close male relative.
Lines 21-23: We do not know when processions for Aphrodite Pandemos took place, but since the 4th day of the month was generally sacred to Aphrodite, perhaps we need to situate the procession during the 4th day of a particular month or of any month (cf. Pirenne-Delforge, p. 31; the 4th of Mounychion was commemorated as the date of a festival of Eros, and perhaps for Aphrodite also, on the north slope of the Acropolis: see here CGRN 231, and Mikalson).
Line 24: Purifications would normally be made with piglets, but the dove is recurrently associated with Aphrodite. For example, not far from the supposed cult site of the goddess, marble representations of doves (votive gifts to Aphrodite) were found, as well as a statuette representing the goddess holding a dove in her right hand (cf. Pirenne-Delforge, p. 31, also for other examples).
Lines 23-26: The anointing of the altar and the maintenance of the woodwork in the sanctuary would have been normal preparations for a festival. Roussel restored θύρας instead of Foucart's ὀρυφάς, based on a new inspection of the available space on the stone, which is more limited that Foucart presumed. This restoration has been followed by all subsequent editors and commentators. The statues in question were those of Peitho and Aphrodite Pandemos (cf. Paus. 1.22.3; Pirenne-Delforge, p. 31).
Line 27: Pirenne-Delforge (p. 32) interprets this as a purple colour (i.e. the adjective πορφύρεος), which would serve to dye fabrics, perhaps for the clothing of the officiants, perhaps for the divine statues. We note that πορφύρα is a noun, like πορφυρίς, and can simply mean a purple cloth or a garment adorned with purple dye. Given the amount of drachmae listed as a specific weight, and also the washing of statues, it is more likely that the cloth was used to adorn the statue of the goddess. For this sort of ritual washing and clothing, see here CGRN 24, lines 10-11 (the duties of the Praxiergidai in Athens).