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Tall limestone pillar or
Letters:
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When Pixodaros the son of Hekatomnos became the satrap of Lycia, he appointed as archons of Lycia, Hieron and Apollodotos, (5) and Artemelis as the administrator of Xanthos. It was resolved by the Xanthians and their neighbours to erect an altar to Basileus Kaunios and Arkesimas, and they chose as priest Simias son of Kondorasis, and (10) Simias' closest relative (or: descendant) for all time, and they granted him (the priest) exemption from the existing (obligations). And the city also gave a field which Kesindelis and Pigres previously worked, together with all that abuts this field (15) and the buildings, to Basileus Kaunios and Arkesimas. And three half-
Lorsque Pixodaros, fils d'Hekatomnos, est devenu satrape de Lycie, il a établi comme archontes de Lycie, Hiéron et Apollodotos, (5) et Artemelis comme administrateur de Xanthos. Il a paru bon aux Xanthiens et à leur voisins d'élever un autel en l'honneur de Basileus Kaunios et d'Arkesimas, et ils ont choisi comme prêtre Simias, fils de Kondorasis, (10) et à l'avenir, celui qui sera le plus proche familier (ou descendant) de Simias, et ils lui ont accordé l'exemption des (obligations) existantes. Et la ville a donné un terrain qu'avaient exploité Kesindelis et Pigrès, et tout ce qui jouxte ce terrain (15) et les habitations pour être la propriété de Basileus Kaunios et d'Arkesimas. Et trois demi-mines seront versées chaque année de la part de la ville et tous ceux qui seront affranchis paieront (20) au dieu deux drachmes. Et tout ce qui est inscrit sur la stèle a été consacré pour appartenir en totalité à Basileus Kaunios et à Arkesimas et, sur toutes les ressources qui en découleront, on sacrifiera (25) à chaque nouvelle lune un animal sacrificiel et chaque année un bovin. Et les Xanthiens et leurs voisins ont fait serment d'accomplir exactement pour ces dieux (30) et pour leur prêtre, tout ce qui est consigné sur la stèle, de n'en rien changer et de ne permettre à personne de le faire. Si quelqu'un change (quoi que ce soit à ces dispositions), qu'il soit coupable (aux yeux de) ces dieux (c'est-à-dire Basileus Kaunios et Arkesimas), de Léto et de ses enfants, et des Nymphes. Que Pixodaros soit investi de l'autorité (en ces matières).
This pillar-stele is included in the present Collection as a representative example of the authority of pre-Hellenistic rulers and dynasts to effect measures that have an impact on the development of cults and ritual practice in Greek cities. Specifically, in this case, we have a measure passed by the Xanthians and their neighbours, but clearly under the direct and domineering authority of the Achaemenid satrap of Lycia and Karia, Pixodaros (lines 1-2 and 35). Pixodaros was the third son of Hekatomnos to rule in this capacity (ca. 341/0-336/5 BC), having succeeded his older brothers Mausolus and Idrieus, as well as some of his sisters. On the Hekatomnids, see still esp. Hornblower, and cf. also here CGRN 150 (Labraunda), with line 10. For a partially analogous, later measure from an Attalid king or official, who may have founded a cult, or at least specified the terms for a priesthood, see here CGRN 124 (Pergamon).
As described above (see Support), the tall pillar (referred to as a stele throughout the text, lines 21 and 28) is a complex, multilingual monument. The two principal and larger faces each preserve one text: one in Greek (the only one included here), and one Lycian; a smaller side includes a shorter Aramaic text also. The Lycian and Aramaic copies of the inscription, more or less versions of the same document, reflect interesting nuances and differences in translation. See Metzger et al. for further details. Other Achaemenid era documents from Asia Minor were presented in multiple languages, often with a copy in Aramaic or another local Anatolian language; for the famous Xanthian "obelisk" as an example of such a multi-lingual document erected in the Letoon, see
After the preamble of the decree, listing the officials in charge of Lycia and the administrator of Xanthos under the satrapy of Pixodaros (lines 1-6), the content of the Greek inscription is presented as a paratactic series of clauses (i.e. each linked by καὶ ... καὶ ...), binding rules which are affirmed alternatively in the past tense or in the infinitive. The subjects discussed are, in order: the erection of an altar for Basileus Kaunios and Arkesimas (lines 6-8); the selection of a priest for life, along with his closest male relative (lines 8-12); the grant of landed property and of an annual sum of money from the city in order to provide capital and regular funds for the cult (lines 12-18; explicitly consecrated in lines 20-23); in addition to this, a fee to be paid by slaves manumitted in the sanctuary (lines 18-20); monthly and annual sacrifices organised from the proceeds of the consecrations for the gods (lines 23-26); finally, clauses concerning oaths to be sworn by the Xanthians and their neighbours concerning the rules enacted and a penalty clause for those contravening the oath or the rules (lines 26-34 + 35).
The god called here Basileus Kaunios, literally "Kaunian King", was known more simply as Βασιλεὺς ὁ θεός ("King the God") at Kaunos itself (cf. e.g.
The city of Xanthos regularly inscribed decrees in the Letoon, a nearby sanctuary of Leto, Apollo and Artemis (but also the Nymphs and other gods), originally located on an island near the mainland. On the site, see Metzger et al. and now Écochard et al. The measure also involved the περιοίκοι, i.e. people who were not officially Xanthian citizens, but rather lived in the surrounding countryside, the nearby unincorporated villages and communities; they probably constituted a strongly Lycian-speaking population group. On περιοίκοι and related local communities in Asia Minor, the bibliography is vast, but see esp. Debord (also on the structure and function of local sanctuaries in Anatolia), Papazoglou, or more recently, e.g. Thonemann (on the Pedieis, "people of the plain" at Priene); cp. also here CGRN 14, lines 9-12 (but from Gortyn in Crete).
Lines 8-12: For lifetime priesthoods, affirmed in perpetuity to the eldest male relative or descendant, see here CGRN 96 (Kos), lines 24-25, and CGRN 104 (Halikarnassos), lines 19-20. On tax exemptions granted to priestly personnel, see here e.g. CGRN 124 (Pergamon), lines 15-16, and CGRN 176 (Priene), line 6.
Lines 12-18 (and 20-23): For the consecration of landed property and other revenues during the act of foundation (or refoundation) of a cult, see again CGRN 96 (Kos), lines 2-5, and CGRN 104 (Halikarnassos), lines 15-18.
Lines 18-20: On manumissions, which typically took place under the auspices of a divine figure, see Darmezin. The measure of a small fee to be paid to the god's treasury here seems designed to provide a regular supply of income, on top of the sizeable half-
Lines 23-26: Sacrifices at the beginning of every month were organised in honour of the joint cult of Basileus Kaunios and Arkesimas: this apparently consisted in only a single animal (probably an adult sheep) for both gods. Regrettably, little is otherwise known about the modalities of the cult for Basileus Kaunios. Once a year, but at an uncertain date (perhaps a special festival?), a bovine was also sacrificed for both gods.
Lines 26-34: The final clauses of the decree are concerned with affirming binding oaths that have already been sworn by the Xanthians and their neighbours concerning the rules enacted. To this is added a penalty clause for those contravening the oath or the rules, or even allowing someone else to subvert the rules. For similar "curse" clauses, invoking divine punishment on those who transgress the rules of the cult, and which are especially common in regulations from Asia Minor, see here CGRN 71 (Metropolis), lines 11-14, and CGRN 104 (Halikarnassos), lines 51-52.