CGRN 222

Dossier of regulations concerning the mysteries at Andania

Date :

probably 23 AD

Justification: the inscription refers to itself as being published in the year preceding year 55 of an era (cf. lines 10-11, 52, 54 and 90). According to Gawlinski (with extensive discussion p. 3-11), the reference should be to the Achaean era of 146 BC, and thus the inscription would date to 91 BC. Themelis has argued against this and in favour of a dating according to the Aktian era. As Stroud ap. SEG 59, 403, notes, only 1-2 inscriptions, out of 19 late Hellenistic or Roman instances collected by Gawlinski, are dated according to the Achaean era. But the debate continues; for arguments in favour of maintaining the earlier date, cf. also Deshours 2006 and 2012.

Provenance

Found in a field not far from the village of Polichne . This inscription was discovered in 1858 and incorporated into the wall of the church of Agios Konstantinos in the village of Konstantinoi in Messenia, where it remains today.

Support

Stele of bluish marble (local Messenian stone), broken (or cut) into two parts of about equal size.

  • Height: 154.5 cm
  • Width: 94.5-97 cm
  • Depth: 19-15 cm

Layout

There is a moulding on the upper part of Face A, which has been chipped away; the letters begin immediately underneath it, but due to the chipping line 1 is somewhat damaged. Fragment 1 (the upper half) is in good condition, but Fragment 2 is more worn. Due to the break, only the upper half of the last line of Fragment 1 and lower half of the first line of Fragment 2 are preserved.

Letters: 0.9-1.1 cm high. Space between lines: 0.3-0.4 cm high.

For a very detailed description of the letters, cf. Gawlinski, p. 60-63.

Bibliography

Edition here based on Gawlinski 2012, with ph. fig. 1-20. For the reading and interpretation of lines 34 and 69, see Carbon 2012.

Other editions: Koumanidis - Blastos 1859; Conze - Michaelis 1861; Foucart 1876; Kolbe IG V.1 1390; Deshours 2006.

Cf. also: Ziehen LGS II 58; Sokolowski LSCG 65; SEG 59, 403.

Further bibliography: Guarducci 1934; Chaniotis 1995; Zunino 1997: 301-334 (with Italian translation); Piolot 1999; Brulé - Piolot 2002; Graf 2003: 242-245; Themelis 2007; Themelis 2008; Pirenne-Delforge 2008a: 304-312; Pirenne-Delforge 2010; Carbon 2012; Deshours 2012; Bremmer 2014: 86-96.

Text


Face A


[ὅρκος] ερῶν καὶ ἱερᾶν· ὁ γραμματεὺς τῶν συνέδρων τοὺς γενηθέντας ἱεροὺς ὁρκιξάτω παραχρῆμα, ἂμ μή τις ἀρρωσ[τεῖ],
[ἱερῶ]ν καιομένων, αἷμα καὶ οἶνον σπένδοντας, τὸν ὅρκον τὸν ὑπογεγραμμένον· "ὀμνύω τοὺς θεούς οἷς τὰ μυστήρια ἐπιτε-
[λε]ται
", ἐπιμέλειαν ἕξειν, ὅπως γίνηται τὰ κατὰ τὰν τελετὰν θεοπρεπῶς καὶ ἀπὸ παντὸς τοῦ δικαίου, καὶ μήτε αὐ-
[τ]ὸς
μηθὲν ἄσχημον μηδὲ ἄδικον ποιήσειν ἐπὶ καταλύσει τῶν μυστηρίων μηδὲ ἄλλωι ἐπιτρέψειν, ἀλλὰ κατακολου-
5θήσειν
τοῖς γεγραμμένοις, ἐξορκίσειν δὲ καὶ τὰς ἱερὰς καὶ τὸν ἱερῆ κατὰ τὸ διάγραμμα "εὐορκοῦντι μέν μοι εἴη, τοῖς εὐ-
σεβέοις
, ἐφιορκοῦντι δὲ τἀναντίαἂν δέ τις μὴ θέλει ὀμνύειν, ζαμιούτω δραχμαῖς χιλίαις καὶ ἄλλον ἀντὶ τούτου κλαρωσά-
τω
ἐκ τᾶς αὐτᾶς φυλᾶς· τὰς δὲ ἱερὰς ὁρκιζέτωἱερεὺς καὶ οἱ ἱεροὶ ἐν τῶι ἱερῶικ τοῦ Καρνείου τᾶι πρότερον ἁμέραι τῶν μυστη-
ρίων
τὸν αὐτὸν ὅρκον καὶ ποτεξορκιζόντω· "πεποίημαι δὲ καὶ ποτὶ τὸν ἄνδρα τὰν συμβίωσιν ὁσίως καὶ δικαίως"· τὰν δὲ μ
θέλουσαν ὀμνύειν ζαμιούντω οἱ ἱεροὶ δραχμαῖς χιλίαις καὶ μὴ ἐπιτρεπόντω ἐπιτελεῖν τὰ κατὰ τὰς θυσίας μηδὲ μετέ-
10χειν
τῶν μυστηρίων, αἱ δὲ ὀμόσασαι ἐπιτελούντω· οἱ δὲ γεγενημένοι ἱεροὶ καὶ ἱεραὶ ἐν τῶι πέμπτωι καὶ πεντηκοστῶι
ἔτει ὀμοσάντω τὸν αὐτὸν ὅρκον ἐν τῶι ἑνδεκάτωι μηνὶ πρὸ τῶν μυστηρίων. v παραδόσιος· v τὰν δὲ κάμπτραν καὶ τὰ
βιβλία, δέδωκε Μνασίστρατος, παραδιδόντω οἱ ἱεροὶ τοῖς ἐπικατασταθέντοις, παραδιδόντω δὲ καὶ τὰ λοιπά, ὅσα
ἂν κατασκευασθεῖ χάριν τῶν μυστηρίων. vστεφάνων· v στεφάνους δὲ ἐχόντω οἱ μὲν ἱεροὶ καὶ αἱ ἱεραὶ πῖλον λευκόν,
τῶν δὲ τελουμένων οἱ πρωτομύσται στλεγγίδα· ὅταν δὲ οἱ ἱεροὶ παραγγείλωντι, τὰμ μὲν στλεγγίδα ἀποθέσθωσαν,
15 στεφανούσθωσαν δὲ πάντες δάφναι. v εἱματισμοῦ· v οἱ τελούμενοι τὰ μυστήρια ἀνυπόδετοι ἔστωσαν καὶ ἐχόντω τὸν
εἱματισμὸν λευκόν, αἱ δὲ γυναῖκες μὴ διαφανῆ μηδὲ τὰ σαμεῖα ἐν τοῖς εἱματίοις πλατύτερα ἡμιδακτυλίου, καὶ αἱ
μὲν ἰδιώτιες ἐχόντω χιτῶνα λίνεον καὶ εἱμάτιον μὴ πλείονος ἄξια δραχμᾶν ἑκατόν, αἱ δὲ παῖδες καλάσηρινσιν-
δονίταν
καὶ εἱμάτιον μὴ πλείονος ἄξια μνᾶς, αἱ δὲ δοῦλαι καλάσηρινσινδονίταν καὶ εἱμάτιον μὴ πλείονος ἄξια δρα-
χμᾶν
πεντήκοντα· αἱ δὲ ἱεραί, αἱ μὲν γυναῖκες καλάσηρινὑπόδυμα μὴ ἔχον σκιὰς καὶ εἱμάτιον μὴ πλέονος ἄξια δύο
20 μνᾶν, αἱ δὲ [παῖδε]ς καλάσηριν καὶ εἱμάτιον μὴ πλείονος ἄξια δραχμᾶν ἑκατόν· ἐν δὲ τᾶι πομπᾶι αἱ μὲν ἱεραὶ γυναῖκες ὑποδύ-
ταν
καὶ εἱμάτιον γυναικεῖον οὖλον, σαμεῖα ἔχον μὴ πλατύτερα ἡμιδακτυλίου, αἱ δὲ παῖδες καλάσηριν καὶ εἱμάτιον μὴ δια-
φανές
· μὴ ἐχέτω δὲ μηδεμία χρυσία μηδὲ φῦκος μηδὲ ψιμίθιον μηδὲ ἀνάδεμα μηδὲ τὰς τρίχας ἀνπεπλεγμένας μηδὲ ὑπο-
δήματα
εἰ μὴ πίλιναδερμάτινα ἱερόθυτα· δίφρους δὲ ἐχόντω αἱ ἱεραὶ εὐσυΐνους στρογγύλους καὶ ἐπ’[α]τῶν ποτικεφάλαια
σπῖραν λευκά, μὴ ἔχοντα μήτε σκιὰν μήτε πορφύραν· ὅσα⟨ς⟩ δὲ δεῖ διασκευάζεσθαι εἰς θεῶν διάθεσιν, ἐχόντω τὸν εἱματισμόν,
25 καθ’ ἂν οἱ ἱεροὶ διατάξωντι· ἂν δέ τις ἄλλ⟨ω⟩ς ἔχει τὸν εἱματισμὸν παρὰ τὸ διάγραμμα, ἢ ἄλλο τι τῶν κεκωλυμένων, μὴ ἐπιτρπέ-
τω
γυναικονόμος καὶ ἐξουσίαν ἐχέτω λυμαίνεσθαι, καὶ ἔστω ἱερὰ τῶν θεῶν. v ὅρκος γυναικονόμου· v οἱ δὲ ἱεροὶ ὅταν καὶ αὐτοὶ ὀμό-
σωντι
, ὁρκιζόντω τὸν γυναικονόμον ἐπὶ τῶν αὐτῶν ἱερῶν, εἶ μὰν ἕξειν ἐπιμέλειαν περί τε τοῦ εἱματισμοῦ καὶ τῶν λοιπῶν τῶν
ἐπιτεταγμένων μοι ἐν τῶι διαγράμματι". v πομπᾶς· ἐν δὲ τᾶι πομπᾶι ἁγείστω Μνασίστρατος, ἔπειτενἱερεὺς τῶν θεῶν οἷς
τὰ μυστήρια γίνεται, μετὰ τᾶς ἱερέας, ἔπειτα ἀγωνοθέτας, ἱεροθύται, οἱ αὐληταί· μετὰ δὲ ταῦτα αἱ παρθένοι αἱ ἱεραί, καθὼς ἂν λά-
30χωντι
, ἄγουσαι τὰ ἅρματα ἐπικείμενας κίστας ἐχούσας ἱερὰ μυστικά· εἶτενθοιναρμόστριαεἰς Δάματρος καὶ αἱ ὑποθοιναρ-
μόστριαι
αἱ ἐμβεβακυῖαι, εἶτενἱέρεα τᾶς Δάματρος τᾶς ἐφ’ ἱπποδρόμωι, εἶτεν ἁ τᾶς ἐν Αἰγίλᾳ· ἔπειτεν αἱ ἱεραὶ κατὰ μίαν, κα-
θώς
κα λάχωντι, ἔπειτεν οἱ ἱεροί, καθώς κα οἱ δέκα διατάξωντι· ὁ δὲ γυναικονόμος κλαρούτω τάς τε ἱερὰς καὶ παρθένους καὶ ἐπιμέλειαν
ἐχέτω, ὅπως πομπεύωντι, καθώς κα λάχωντι· ἀγέσθω δὲ ἐν τᾶι πομπᾶι καὶ τὰ θύματα, καὶ θυσάντω τᾶι μὲν Δάματρι σῦν ἐπίτοκα, Ἑρμᾶ-
νι
κριόν, Μεγάλοις Θεοῖς δάμαλιν, σῦν, Ἀπόλλωνι Καρνείωι κάπρον, Ἅγναι οἶν· σκανᾶν· σκανὰν δὲ μὴ ἐπιτρεπόντω οἱ ἱεροὶ μηθένα ἔχειν ἐν
35 τετραγώνωι μείζω ποδῶν τριάκοντα, μηδὲ περιτιθέμεν ταῖς σκαναῖς μήτε δέρρεις μήτε αὐλείας, μηδέ, ἐν ὧι ἂν τόπωι περιστεμ-
ματώσωντι
οἱ ἱεροί, μηθένα τῶν μὴ ὄντων ἱερῶν ἔχειν σκανάν· μηδὲ παρερπέτω μηθεὶς ἀμύητος εἰς τὸν τόπον, ὅν κα περιστεμμα-
τώσωντι
· χωραξάντω δὲ καὶ ὕδρανας· ἀναγραψάντω δὲ καί, ἀφ’ ὧν δεῖ καθαρίζειν καὶ μὴ δεῖ ἔχοντας εἰσπορεύεσθαι. v μ δεῖ ἔχειν
ἐν ταῖς σκαναῖς· μηθεὶς κλίνας ἐχέτω ἐν τᾶι σκανᾶι μηδὲ ἀργυρώματα πλείονος ἄξια δραχμᾶν τριακοσιᾶν· εἰ δὲ μή, μὴ ἐπιτρεπόν-
τω
οἱ ἱεροὶ, καὶ τὰ πλειονάζοντα ἱερὰ ἔστω τῶν θεῶν. vἀκοσμούντων· v ὅταν δὲ αἱ θυσίαι καὶ τὰ μυστήρια συντελεῖται, εὐφαμεῖν {ι} πάν-
40τας
καὶ ἀκούειν τῶν παραγγελλομένων· τὸν δὲ ἀπειθοῦντα ἀπρεπῶς ἀναστρεφόμενον εἰς τὸ θεῖον μαστιγούντω οἱ ἱεροὶ
καὶ ἀποκωλυόντω τῶν μυστηρίων. v ῥαβδοφόρων· v ῥαβδοφόροι δὲ ἔστωσαν ἐκ τῶν ἱερῶν εἴκοσι καὶ πειθαρχούντω τοῖς ἐπιτελούν-
τοις
τὰ μυστήρια καὶ ἐπιμέλειαν ἐχόντω, ὅπως εὐσχημόνως καὶ εὐτάκτως ὑπὸ τῶν παραγεγενημένων πάντα γίνηται, καθὼς ἂν
παραγγέλλωντι οἱ ἐπὶ τούτων τεταγμένοι· τοὺς δὲ ἀπειθοῦντας ἀπρεπῶς ἀναστρεφομένους μαστιγούντω· ἂν δέ τις τῶν ῥα-
βδοφόρων
μὴ ποιεῖ, καθὼς γέγραπται, ἄλλο τι ἀδικοῖ ποιοῖ ἐπὶ καταλύσει τῶν μυστηρίων, κριθεὶς ἐπὶ τῶν ἱερῶν, ἂν κατακριθεῖ, μὴ
45 μετεχέτω τῶν μυστηρίων. περὶ τῶν διαφόρων· v τὰ δὲ πίπτοντα διάφορα ἐκ τῶν μυστηρίων ἐγλεγόντω οἱ κατασταθέντες ὑπὸ
τοῦ δάμου πέντε· vεἰσφερόντω δὲ οἱ ἄρχοντες ἀνάνκαι πάντες, μὴ δὶς τοὺς αὐτούς, τίμαμα ἔχοντα ἕκαστον μὴ ἔλασσον ταλάν-
του
, καὶ τῶν κατασταθέντων παραγραψάτωγερουσία τὸ τίμημα, ὡσαύτως δὲ καὶ τὸ τῶν εἰσενεγκάντων· τοῖς δὲ ἐγλογευόντοις
τὰ διάφορα λειτουργείτωἀργυροσκόπος· ὅταν δὲ ἐπιτελεσθεῖ τὰ μυστήρια, ἀπολογισάσθωσαν ἐμ πάντοις ἐν τᾶι πρώται συν-
νόμωι
συναγωγᾶι τῶν συνέδρων, καὶ γραφὰν ἀποδόντω τῶι ἐπιμεληταῖ παραχρῆμα γράφοντες ἐπ’ ὀνόματος τὰ πεπτωκότα δι[ά]-
50φορα
ἀπὸ τοῦ καθαρμοῦ, καὶ ἀπὸ τν πρωτομυστᾶν τὸ ὑποστατικόν, καὶ ἄν τι ἄλλο πέσει, καὶ τὴν γεγενημέναν ἔξοδον, καί τι ἂν εἶ
λοιπόν, καὶ ἀριθμησάντω παραχρῆμα τῶι ταμίαι καὶ ἔστωσαν ὑπόμαστροι, ἄν τι εὑρίσκωνται ἀδικοῦντες, διπλασίου καὶ ἐπιτιμίου
δραχμᾶν χ[ι]λιᾶν, καὶ οἱ δικαστ[αὶ] μ φαιρούντω μηθέν· οἱ δ’ ἐν τῶι πέμπτωι καὶ πεντηκοστῶι ἔτει κατεσταμένοι ἐξοδιασάντω καὶ Μνα-
[σισ]τράτωι τὸ διδόμενο αὐτῶι] διάφορον εἰς τὸν στέφανον ὑπὸ τῆς [πό]λεος, δραχμς ξακισχιλίας, ἀποδόντω δὲ τῶι ταμίαι καὶ ὅσα κα εἶ
[πρ]οεξωδιασμένα διάφορα [ὑπ] τοῦ ταμίου τῶι πέμπτωι καὶ πεντηκοστῶι] ἔτε εἰς] τὰ κ[α]τασκευαζόμ[εν]α ἐν [τῶ]ι Καρνει-
55ασίωι
δαπανούμενα χάριν τῶν μυστηρίων· τὸ δὲ [λοιπὸν ἐκ τῶν προεξωδιασμένων διαφόρων] ἐξοδιαζόντ οἱ πέντε εἰς τὰ] ἐπισκε[υα]-
ζόμενα
ἐν τῶι Καρνειασίωι, καὶ ἄν τινος ἔτι χρεία εἶ [παρὰ ταύτας τὰς] ποθόδους, φερόντω γράφοντες ῥη[τῶς εἰς̣] ἂν χρεία ε, καὶ οἱ ρχον-
τες
καὶ οἱ σύνεδροι δογματοποιείσθωσαν, ὅτι δεῖ τὸν ταμαν [διδόμ]εν τὰ διάφορα· ἀπὸ δὲ τῶν πιπτόντων ἐκ τῶν μυστηρίων ἀποκαθι-
στάσθω
τῶι ταμίαι τὰ διάφορα, καὶ ἀποδόντω γραφὰν τῶι ἐπιμελητᾶι, περὶ ὧν κα διοικήσωντι, καὶ ἔστωσαν ὑπόμαστροι, ἄν τι ἀδικήσωντι, κα-
θὼς
ἐπάνω γέγραπται· v ὁ δὲ ταμίας, ὅσον κα παραλάβει διάφορον λοιπὸν ἐκ τούτων, γραφέτω ἐν ὑπεχθέματι εἰς τὰν ἐπισκευὰν τῶν ἐν τῶι
60 Καρνειασίωι, καὶ μὴ ἀναχρησάσθω εἰς ἄλλο μηθέν, μέχρι ἂν ἐπιτελεσθεῖ, ὅσων χρεία ἐστὶ ποτὶ τὰν τῶν μυστηρίων συντέλειαν· μηδὲ γρα-
ψάτω
μηθεὶς δόγμα, ὅτι δεῖ ταῦτα τὰ διάφορα εἰς ἄλλο τι καταχρήσασθαι· εἰ δὲ μή, τό τε γραφὲν ἀτελὲς ἔστω, καὶ ὁ γράψας ἀποτεισάτω δρα-
χμὰς
δισχιλίας· ὁμοίως δὲ καὶ ὁ ταμίας, τί κα ἐξοδιάσει, διπλοῦν καὶ δραχμὰς δισχιλίας· καὶ οἱ δικασταὶ μὴ ἀφαιρούντω μηθέν, καὶ τὰ πίπτοντα
κ ταυτᾶν τᾶν κρισίων διάφορα ὑπαρχέτω εἰς τὰν ἐπισκευὰν τῶν ἐν τῶι Καρνειασίωι· ὅταν δὲ ἐπι{σ}τελεσθεῖ, ὅσων χρεία ἐστὶ ποτὶ τὸ συν-
τελεῖν
τὰ μυστήρια, ὑπαρχέτω τὰ πίπτοντα διάφορα τῶν μυστηρίων εἰς τὰς τᾶς πόλεος ⟨σ⟩όδους. v θυμάτων παροχᾶς· οἱ ἱεροὶ μετὰ τὸ κα-
65τασταθῆμεν
προκαρύξαντες ἐγδόντω τὰν παροχὰν τῶν θυμάτων, ὧν δεῖ θύεσθαι καὶ παρίστασθαι ἐν τοῖς μυστηρίοις, καὶ τὰ εἰς τοὺς
καθαρμούς, ἐγδιδόντες, ἄν τε δοκεῖ συνφέρον εἶμεν ἐπ ταὐτὸ πάντα τὰ θύματα, ἄν τε κατὰ μέρος, τῶι τὸ ἐλάχιστον ὑφισταμένωι
λάμψεσθαι διάφορον· ἔστι δὲ δεῖ παρέχειν πρὸ τοῦ ἄρχεσθαι τῶν μυστηρίων, ἄρνας δύο λευκούς, ἐπὶ τοῦ καθαρμοῦ κριὸν εὔχρουν καί, ὅταν
ἐν τῶι θεάτρωι καθαίρει, χοιρίσκους τρεῖς, ὑπὲρ τοὺς πρωτομύστας ἄρνας ἑκατόν, ἐν δὲ τᾶι πομπᾶι Δάματρι σῦν ἐπίτοκα, τοῖς δὲ Μεγάλοις
Θεοῖς δάμαλιν διετῆ, σῦν, Ἑρμᾶνι κριόν, Ἀπόλλωνι Καρνείωι κάπρον, Ἅγναι οἶν· ὁ δὲ ἐγδεξάμενος κατεγγυεύσας ποτὶ τοὺς ἱεροὺς λα-
70βέτω
τὰ διάφορα καὶ παριστάτω τὰ θύματα εὐίερα καθαρὰ ὁλόκλαρα, καὶ ἐπιδειξάτω τοῖς ἱεροῖς πρὸ ἁμερᾶν δέκα τῶν μυστηρίων· τοῖς
δὲ δοκιμασθέντοις σαμεῖον ἐπιβαλόντω οἱ ἱεροί, καὶ τὰ σαμειωθέντα παριστάτωἐγδεξάμενος· ἂν δὲ μὴ παριστᾶι ἐπὶ τὰν δοκιμασί-
αν
, πρασσόντω οἱ ἱεροὶ τοὺς ἐγγύους αὐτὸ καὶ τὸ ἥμισυ, τὰ δὲ θύματα αὐτοὶ παρεχόντω καὶ ἀπὸ τῶν πραχθέντων διαφόρων κομισάσθωσαν
τὰν γενομέναν δαπάναν εἰς τὰ θύματα. v τεχνιτᾶν εἰς τὰς χοριτείας· v οἱ ἱεροὶ προγραφόντω κατ’ ἐνιαυτὸν τοὺς λειτουργήσοντας ἔν
τε ταῖς θυσίαις καὶ μυστηρίοις αὐλητὰς καὶ κιθαριστάς, ὅσους κα εὑρίσκωντι εὐθέτους ὑπάρχοντας, καὶ οἱ προγραφέντες λειτουργούντω
75 τοῖς θεοῖς. v ἀδικημάτων· v ἂν δέ τις ἐν ταῖς ἁμέραις, ἐν αἷς αἵ τε θυσίαι καὶ τὰ μυστήρια γίνονται, ἁλῶι εἴτε κεκλεβὼς εἴτε ἄλλο τι ἀδίκη-
μα
πεποιηκώς, ἀγέσθω ἐπὶ τοὺς ἱερούς· καὶ ὁ μὲν ἐλεύθερος, ἂν κατακριθεῖ, ἀποτινέτω διπλοῦν, ὁ δὲ δοῦλος μαστιγούσθω καὶ ἀποτεισάτω δι-
πλοῦν
τὸ κλέμμα, τῶν δὲ ἄλλων ἀδικημάτων ἐπιτίμιον δραχμὰς εἴκοσι· ἂν δὲ μὴ ἐκτίνει παραχρῆμα, παραδότωκύριος τὸν οἰκέταν τῶι ἀ-
δικηθέντι
εἰς ἀπεργασίαν· εἰ δὲ μή, ὑπόδικος ἔστω ποτὶ διπλοῦν. v περὶ τῶν κοπτόντων ἐν τῶι ἱερῶι· v μηδεὶς κοπτέτω ἐκ τοῦ ἱεροῦ τόπου·
ἂν δέ τις ἁλῶι, ὁ μὲν δοῦλος μαστιγούσθω ὑπὸ τῶν ἱερῶν, ὁ δὲ ἐλεύθερος ἀποτεισάτω, ὅσον κα οἱ ἱεροὶ ἐπικρίνωντι· ὁ δὲ ἐπιτυχὼν ἀγέτω
80 αὐτοὺς ἐπὶ τοὺς ἱεροὺς καὶ λαμβανέτω τὸ ἥμισυ. v φύγιμον εἶμεν τοῖς δούλοις· v τοῖς δούλοις φύγιμον ἔστω τὸ ἱερόν, καθὼς ἂν οἱ ἱεροὶ
ἀποδείξωντι τὸν τόπον, καὶ μηθεὶς ὑποδεχέσθω τοὺς δραπέτας μηδὲ σιτοδοτείτω μηδὲ ἔργα παρεχέτω· ὁ δὲ ποιῶν παρὰ τὰ γεγραμ-
μένα
ὑπόδικος ἔστω τῶι κυρίωι τᾶς τοῦ σώματος ἀξίας διπλασίας καὶ ἐπιτιμίου δραχμᾶν πεντακοσιᾶν, ὁ δὲ ἱερεὺς ἐπικρινέ-
τω
περὶ τῶν δραπετικῶν, ὅσοι κα ἧνται ἐκ τᾶς ἁμετέρας πόλεος, καὶ ὅσους κα κατακρίνει, παραδότω τοῖς κυρίοις· ἂν δὲ μὴ παραδιδῶι ἐξέσ-
τω
τῶι κυρίωι ἀποτρέχειν ἔχοντι. v περὶ τᾶς κράνας· v τᾶς δὲ κράνας τᾶς ὠνο{ι}μασμένας διὰ τῶν ἀρχαίων ἐγγράφων Ἅγνας καὶ τοῦ γε[γε]-
85νημένου
ποτὶ τᾶι κράναι ἀγάλματος τὰν ἐπιμέλειαν ἐχέτω Μνασίστρατος, ἕως ἂν ζεῖ, καὶ μετεχέτω μετὰ τῶν ἱερῶν τᾶν τε θυσι-
ᾶν
καὶ τῶν μυστηρίων, καὶ ὅσα κα οἱ θύοντες ποτὶ τᾶι κράναι τραπεζῶντι, καὶ τῶν θυμάτων τὰ δέρματα λαμβανέτω Μνασίστρατος,
τῶν τε διαφόρων, ὅσα κα οἱ θύοντες ποτὶ τᾶι κράναι προτιθῆντιεἰς τὸν θησαυρόν, ὅταν κατασκευασθεῖ, ἐμβάλωντι, λαμβανέτω Μνα-
σίστρατος τὸ τρίτον μέρος· τὰ δὲ δύο μέρη, καὶ ἄν τι ἀνάθεμα ὑπὸ τῶν θυσιαζόντων ἀνατιθῆται, ἱερὰ ἔστω τῶν θεῶν· ὁ{ι} δὲ ἱερεὺς καὶ οἱ ἱε-
ροὶ
ἐπιμέλειαν ἐχόντω, ὅπως ἀπὸ τῶν διαφόρων ἀναθέματα κατασκευάζηται τοῖς θεοῖς, ἂν τοῖς συνέδροις δόξει. v θησαυρῶν κατασκευ-
90ς
· v οἱ ἱεροὶ οἱ κατεσταμένοι ἐν τῶι πέμπτωι καὶ πεντηκοστῶι ἔτει ἐπιμέλειαν ἐχόντω μετὰ τοῦ ἀρχιτέκτονος, ὅπως κατασκευασ-
[θ]ῆντι
θησαυροὶ λίθινοι δύο κλαικτοί, καὶ χωραξάντω τὸν μὲν ἕνα εἰς τὸν ναὸν τῶν Μεγάλων Θεῶν, τὸν δ’ ἄλλον ποτὶ τᾶι κράναι, ἐν ὧι ἂν τό-
πωι
δοκεῖ αὐτοῖς ἀσφαλῶς ἕξειν, καὶ ἐπιθέντω κλᾶϊκας, καὶ τοῦ μὲν παρὰ τᾶι κράναι ἐχέτω τὰν ἁτέραν κλᾶϊκα Μνασίστρατος, τὰν δὲ ἄλ-
λαν
οἱ ἱεροί, τοῦ δὲ ἐν τῶι ναῶι ἐχόντω τὰν κλᾶϊκα οἱ ἱεροί, καὶ ἀνοιγόντω κατ’ ἐνιαυτὸν τοῖς μυστηρίοις καὶ τὸ ἐξαριθμηθὲν διάφορον ἐ-
ξ
ἑκατέρου τοῦ θησαυροῦ χωρὶς γράψαντες ἀνενεγκάντω· ἀποδόντω δὲ καὶ Μνασιστράτωι τὸ γινόμενον αὐτ[ῶ]ι διάφορον, καθὼς ἐν τ[ῶι]
95 διαγράμματι γέγραπται. vv ἱεροῦ δείπνου vv· οἱ ἱεροὶ ἀπὸ τῶν θυμάτων τῶν ἀγομένων ἐν τᾶι πομπᾶι ἀφελόντες ἀφ’ ἑκάστου τὰ νόμιμ[α]
[μέρη] τοῖς θεοῖς [τὰ λοι]πὰ κρέα καταχρησάσθωσαν εἰς τὸ ἱερὸν δεῖπνον μετὰ τᾶν ἱερᾶν καὶ παρθένων, καὶ παραλαβόντω τόν τε ἱερῆ
[καὶ τὰν] ἱέρεαν κ[αὶ τὰ]ν ἱέρεαν τοῦ Καρνείου καὶ Μνασίστρατον v καὶ τὰν γυναῖκα τε καὶ τὰς γενεὰς αὐτοῦ καὶ τῶν τεχνιτᾶν τοὺς λει-
[τουργή]σαντας
[ἐν τα]ῖς χορείαις καὶ τᾶν ὑπηρεσιᾶν τοὺς λειτουργοῦντας αὐτοῖς· καὶ εἰς τὰ λοιπὰ δαπανάματα μὴ πλεῖον ἀνάλωμα
[π]οιοῦντες δραχμᾶν vacat ἀγορᾶς· v οἱ ἱεροὶ τόπον ἀποδειξάντω, ἐν πραθήσεται πάντα· ὁ δὲ ἀγορανόμοςἐπὶ πόλεος ⟦επ[ι]
100 [ἐ]πιμέλειαν ἐχέτω, ὅπως οἱ πωλοῦντες ἄδολα κα καθαρὰ πωλοῦντι καὶ χρῶνται σταθμοῖς καὶ μέτροις συμφώνοις ποτὶ τὰ δαμόσια, κα
μὴ τασσέτω μ[τε] πόσου δεῖ πωλεῖν, μηδὲ καιρὸν τασσέτω μηδὲ πρασσέτω μηθεὶς τοὺς πωλοῦντας τοῦ τόπου μηθέν· τοὺς δὲ μὴ πω-
λοῦντας
καθὼς γέγραπται, τοὺς μὲν δούλους μαστιγούτω, τοὺς δὲ ἐλευθέρους ζαμιούτω εἴκοσι δραχμαῖς· καὶ τὸ κρίμα ἔστω ἐπὶ τῶν ἱε-
[ρῶν]
. v δατος· v ἐχέτω δὲ ἐπιμέλειανἀγορανόμος καὶ περὶ τοῦ ὕδατος, ὅπως κατὰ τὸν τᾶς παναγύριος χρόνον μηθεὶς κακοποιεῖ μήτε
[τὸ β]λημα μήτε τοὺς ὀχετοὺς μήτε ἄν τι ἄλλο κατασκευασθεῖ ἐν τῶι ἱερῶι χάριν τοῦ ὕδατος, καὶ ὅπως, καθὼς ἂν μερισθεῖ, ῥεῖ τὸ ὕδωρ καὶ μη-
105[θεὶς
ἀ]ποκωλύει τοὺς χρωμένους· ἂν δέ τινα λαμβάνει ποιοῦντά τι τῶν κεκωλυμένων, τὸν μὲν δοῦλον μαστιγούτω, τὸν δὲ ἐλεύθερον
[ζαμιούτω] εἴκοσι δραχμαῖς· καὶ τὸ κρίμα ἔστω ἐπὶ τῶν ἱερῶν. v ἀλείμματος καὶ λουτροῦ· vἀγορανόμος ἐπιμέλειαν ἐχέτω, ὅπως οἱ θέλοντες
[βαλανεύε]ιν ν τῶι ἱερῶι μὴ πλεῖον πράσσωντι τοὺς λουομένους δύο χαλκῶν καὶ παρέχωντι πῦρ καὶ μάκραν εὔκρατον καὶ τοῖς κατακλυ-
[ζομένοις
ὕ]δωρ εὔκρατον, καὶ ὅπωςἐγδεξάμενος τῶν ξύλων τὰν παροχὰν εἰς τὸ ἀλειπτήριον παρέχει ξύλα ξηρὰ καὶ ἱκανὰ τοῖς ἀλει-
[φομένοις]
κατ’ ἀμέραν ἀπὸ τετάρτας ὥρας ἕως ἑβδόμας· δοῦλος δὲ μηθεὶς ἀλειφέσθω· οἱ δὲ ἱεροὶ ἐγδιδό{ι}ντω τὰν παροχὰν τῶν ξύλ[ω]ν
110 [τῶν εἰς τ]ἀλειπτήριον· ἂν δέ τις τῶν ἐγδεξαμένων τῶν βαλανέων μὴ ποιεῖ καθὼς γέγραπται, τὸν μὲν δοῦλον μαστιγούτωἀγορανό-
[μος
, τ]ὸν δὲ ἐλεύθ⟨ε⟩ρον ζαμιούτω καθ’ ἕκαστον ἀδίκημα εἴκοσι δραχμαῖς· καὶ τὸ κρίμα ἔστω ἐπὶ τῶν ἱερῶν. v συνέσιος ἀναφορᾶς· v οἱ ἱε-
[ροὶ
ὅ]σα κα διοικήσωντι ἐν τᾶι παναγύρεικατακρίνωντί τινας, σύνεσιν ἀνενεγκάντω εἰς τὸ πρυτανεῖον· ἀναγραψάντω δὲ καὶ
[εἰς τ]ν οἶκον τὸν ἐν τῶι ἱερῶι, οὓς ἂν κατακρίνωντι καὶ ἐπὶ ποίωι ἀδικήματι. v ἀντίγραφον ἔχειν τοῦ διαγράμματος· v οἱ κατεσταμέ-
[νοι
ὥ]στε γράψαι τὸ διάγραμμα, καθὼς ἂν δοκιμασθεῖ, δόντω τοῖς νομοδείκταις ἀντίγραφον· οἱ δὲ λαβόντες ἐπιδεικνυόντω τῶι
115 [χρε]αν ἔχοντι· καὶ ἐν τοῖς μυστηρίοις συνλειτουργούντω τοῖς ἱεροῖς καὶ ὁ κᾶρυξ καὶ αὐλητὰς καὶ μάντις καὶ ἀρχιτέκτων.
[τᾶς κατα]στάσιος τῶν δέκα· οἱ δαμιοργοὶ τοῦ ἕκτου μηνὸς τᾶι δωδεκάται, πρὸ τοῦ τὸν κ⟨λᾶ⟩ρον τῶν ἱερῶν vv

Face B


[κ]α τν ἱερᾶν γί-
νεσθαι
, ἀποδόντ[ω]
τῶι δάμωι χειροτο-
120νίαν
, ὅπως καταστά-
σει
ἐκ πάντων τῶν
πολιτᾶν δέκα, μὴ
νεωτέρους ἐτῶν
τεσσαράκοντα μη-
125 [δ]
δὶς τοὺς αὐτοὺς τ-
[ό]ν γ′ ἰὸν ἐνιαυτόν· π[ο]-
[τ]εισφερόντω
δὲ οἵ τε
ἄρχοντες καὶ τῶν
ἄλλων θέλων, εἰσ-
130φέροντες
, ἐξ ὧν γέ-
γραπται
τοὺς ἱεροὺς
κλαροῦσθαι· τοὺς δὲ
κατασταθέντας [ρ]-
κιξάτω
γραμματεὺς
135 τῶν συνέδρων τὸν
ὅρκον, ὃν οἱ ἱεροὶ ὀμν[ύ]-
οντι
· ἐχόντω δὲ οἱ κα-
τασταθέντες
ἐπι-
μέλειαν
περὶ πάν-
140των
, ὧν δεῖ ἐν τοῖς μυσ-
τηρίοις
συντελεῖσ-
θαι
, καὶ φροντιζόντω,
ὅσων χρεία ἐστὶ εἰς
τὸ ἐπιτελεῖσθαι τὰ
145 μυστήρια· προγρα-
φόντω
δὲ ἐκ τῶν ἱε-
ρῶν
καὶ ῥαβδοφόρους
τοὺς εὐθετωτάτους,
ὁμοίως δὲ καὶ μυστα-
150γωγούς
· τοὺς δὲ συν-
λειτουργήσοντας

μετὰ Μνασιστρά-
[τ]ου προγραφόντω, ἄν
[τ]ινας εὑρίσκωντι εὐ-
155θέτους
ὑπάρχοντας
καὶ τῶν μὴ ὄντων ἱε-
ρῶν
· καὶ οἱ προγραφέν-
τες
πειθαρχούντω
καὶ ἐπιτελούντω, ἂν
160 προγραφῆντι· τὸν δὲ
μὴ ποιοῦντα κατακρι-
νάντω
εἴκοσι δρα-
[χ]μαῖς
καὶ ἐγγραψάν-
[τω]
εἰς τοὺς πολεμάρ-
165χους
· οἱ δὲ ῥαβδοφόροι
μαστιγούντω, οὕς κα
οἱ δέκα κελεύωντι·
οἱ δὲ κατασταθέν-
τες
δέκα κρινόντω
170 [τ] κ[ρίμα]τα π[άντα]·
[ἂν δὲ χρεία εἶ πε]-
ρί
τινος διαβούλιον [γί]-
νεσθαι
, συναγόντω
οἱ δέκα πάντες τοὺς ἱ-
175ερούς
, καὶ καθὼς τοῖς
πλειόνοις δόξαι, ἐπιτε-
λείσθω
· φορούντω δὲ οἱ
δέκα ἐν τοῖς μυστηρί-
οις
στρόφιον πορφύριον.
180 ἀγράφων· v εἰ δέ τινα
ἄγραφά ἐστι ἐν τῷ δι-
αγράμματι
ποτὶ τὰν
τῶν μυστηρίων καὶ
τᾶν θυσιᾶν συντέλει-
185αν
, βουλευέσθωσαν οἱ
σύνεδροι, μὴ μετακι-
νοῦντες
ἐπὶ καταλ[ύ]-
σει
τῶν μυστηρίων μ[η]-
θὲν
τῶν κατὰ τὸ διά-
190γραμμα
· εἰ δὲ μή, τὸ
γραφὲν ἀτελὲς ἔστω·
τὸ δὲ διάγραμμα κύρι-
ον
ἔστω εἰς πάντα τὸν
χρόνον.

Translation

[Oath] of the Hieroi and Hierai

The secretary of the synedroi must administer the oath written below immediately to those who have been appointed hieroi, unless someone is ill, while they pour blood and wine as the sacrifices are burning: “I swear by the gods for whom the Mysteries are celebrated that I will take care that the proceedings during initiation take place in a hallowed way and completely right, and that I personally will not do anything either unseemly or wrong to the detriment of the Mysteries nor allow someone else (to do so), but I will obey (5) what is written and will swear in both the hierai and the priest according to the regulation. On the one hand, if I swear faithfully, may I have what the pious have, but if I swear falsely, the opposite.” If anyone does not want to take the oath, he is to be fined 1000 drachmae and must appoint someone else in his place by lot from the same tribe. The priest and the hieroi should administer the same oath to the hierai in the sanctuary of (Apollo) Karneios on the day before the Mysteries and have them swear in addition: “And I have acted purely and properly in marriage with my husband.” The hieroi are to fine a woman who does not want to take the oath 1000 drachmae and not permit her to celebrate the sacrificial rituals or (10) take part in the Mysteries, but those who have sworn are to celebrate. But hieroi and hierai appointed in the 55th year must swear the same oath in the Eleventh Month before the Mysteries.

Concerning Transferal

The hieroi must hand over to those appointed as successors the container and books which Mnasistratos gave and also the rest of whatever has been furnished for the sake of the Mysteries.

Concerning Wreaths

As wreaths, the hieroi and the hierai must wear a white felt cap, and of the initiates, the first-time initiates must wear tiaras. When the hieroi make the announcement, they must take off the tiaras and (15) all be wreathed with laurel.

Concerning Clothes

Those being initiated in the Mysteries must be barefoot and wear white clothes, the women wearing neither transparent clothes nor borders on their mantels more than half a finger wide. And the ordinary women must wear a linen chiton and himation worth in total no more than 100 drachmae, the girls a long garment or a tunic and a worth in total no more than one mina, and the female slaves a long garment or a tunic and a mantel worth in total no more than 50 drachmae. Of the hierai, the adults must wear a long garment or a tunic without decorative motives and a mantel worth in total no more than two (20) minas, and the [girls] a long garment and mantel worth in total no more than 100 drachmae. In the procession the hierai must wear a tunic and a wool woman’s mantel with borders no more than half half a finger wide, and the girls must wear a long garment and a mantel that is not transparent. No woman is to have gold, rouge, white lead make-up, a hair band, plaited hair, or shoes unless of felt or sacrificial leather. The hierai must have round wicker stools with white pillows or a white round cushion on them, having neither a decorative motive nor purple color. Whichever women are to dress themselves in representation of the deities must wear the clothes (25) which the hieroi order. If anyone otherwise has clothing contrary to the regulation, or if anyone has something else that is prohibited, the gynaikonomos must not allow the item and is to have the right to have it mutilated, and it must become the property of the gods.

Oath of the gynaikonomos

The hieroi, when they themselves swear the oath, must swear in the gynaikonomos over the same sacrifices, to “certainly take care of the clothing and the rest of the matters enjoined upon me in the regulation.”

Concerning the Procession

In the procession Mnasistratos must lead, then the priest of the gods for whom the Mysteries are celebrated in company with the priestess, then the agonothetes, the hierothytai, and the auletai. And after those, the maidens hierai, as allotted, leading the chariots with a casket set upon them containing the sacred objects. Then the female banquet-setter for (the sanctuary) of Demeter, and the assistant female banquet-setters having entered upon their office, then the priestess of Demeter at the Hippodrome, and then the (priestess of Demeter) in Aigila. Then the hierai, one by one, as allotted, then the hieroi, as the Ten Men arrange them. The gynaikonomos must allot the places of the hierai and virgins and is to see to it that they process as they were allotted. The sacrificial animals are also to be led in the procession, and they must sacrifice to Demeter, a pregnant sow, to Hermes, a ram, to the Great Gods, a heifer, a pig, to Apollo Karneios, a boar, and to Hagna, a sheep.

Concerning Tents

The hieroi must not allow anyone to have a tent in (35) a rectangle greater than thirty feet or to put skins or hangings around the tents, and, in the area that the hieroi mark off, no one of those who are not hieroi is to have a tent. And they must not allow any uninitiated person into the place which they mark off. And they must also place lustral basins. And they must also write down from what one must be pure and what one must not have to enter.

The Things Which One Must Not Have in the Tents

No one shall have couches in the tent or silverware worth more than 300 drachmae. Otherwise, the hieroi must not allow it, and the extra must become property of the gods.

Concerning Those Who Are Disorderly

When the sacrifices and the Mysteries are celebrated, everyone must keep religious silence (40) and obey orders. The hieroi must scourge anyone disobeying or conducting himself indecently toward the gods and ban him from the Mysteries.

Concerning Rhabdophoroi

There are to be twenty rhabdophoroi appointed from the hieroi, and they must obey those carrying out the Mysteries and take care that everything is done decorously and orderly by those attending, just as those appointed over them order. They must scourge those disobeying or conducting themselves indecently. If one of the rhabdophoroi does not do as is written, or if he commits some other wrong or does something to the detriment of the Mysteries, having been judged in the presence of the hieroi, if found guilty, he is not (45) to participate in the Mysteries.

About Funds

The Five chosen by the people must collect the funds accruing from the Mysteries. All the archons by necessity must put forth nominations, not (of) the same person twice, each having assets of no less than a talent, and the gerousia must write (next to each name) the assets of those appointed, likewise also the assets of those who nominated them. The argyroskopos must serve those collecting the funds. When the Mysteries are completed, they must give an account in all matters at the first regular assembly of the synedroi, and they must deliver the record to the epimeletes immediately, writing by heading the funds accrued (50) from the purification and the entrance fee of the protomystai, and whatever else was accrued, and the expenditure which was made, and whatever, if anything, remains. They must pay it out immediately to the treasurer, and are to be held liable to judicial proceedings, if they are discovered doing something wrong, for a fine of double the amount and 1000 drachmae, and the judges must not reduce it at all. Those appointed in the 55th year must also pay out to Mnasistratos the funds granted [to him] by the city for the crown, 6000 drachmae. They must pay back to the treasurer whatever funds were paid out in advance by the treasurer in the [55th] year [for] the construction in the Karneiasion (55) or expenditures for the Mysteries. [The Five] must expend the [remainder of the advanced funds] for the repairs in the Karneiasion, and if there is need of [an addition to this] revenue, they must report, writing expressly for what there is a need, and the archons and synedroi must decree that the treasurer must [give] the funds. From what is accrued from the Mysteries the funds must be restored to the treasurer, and they must deliver a report to the epimeletes about what they administer and are to be held liable to judicial proceedings if they commit some wrong, just as it is written above. The treasurer must write in a supplementary account whatever remainder he receives from these (funds) for the repair of the things in the (60) Karneiasion, and must not use it for anything else, until whatever funds are needed for the celebration of the Mysteries are paid in full. No one is to propose a decree that these funds must be used for anything else. If so, the proposal must be void, and the proposer must be fined 2000 drachmae, and likewise the treasurer, double whatever was paid out and 2000 drachmae. And the judges must not reduce it at all, and the funds accrued from these judgments must go towards the repair of the things in the Karneiasion. When he pays in full whatever is necessary for the Mysteries to be celebrated, the funds accrued from the Mysteries must go towards the revenues of the city.

Concerning the Supplying of Sacrificial Animals

After their appointment, the hieroi, (65) having advertised, are to contract out the supplying of sacrificial animals which must be sacrificed and presented in the Mysteries and those (sacrificial animals) for the purifications, contracting out, whether it seems expedient for all the animals to be on the same contract or on separate contracts, to the one who offers to take the least sum. It is necessary to supply the following: two white lambs before the beginning of the Mysteries, a ram of healthy complexion for the purification, and three little pigs when one purifies in the theater, one hundred lambs on behalf of the first-time initiates, and in the procession, for Demeter, a pregnant sow, for the Great Gods, a two-year old heifer, a pig, for Hermes, a ram, for Apollo Karneios, a boar, and for Hagna, a sheep. And the contractor, having provided guarantors to the hieroi, (70) must take the funds and present very holy, pure, whole animals and show them to the hieroi ten days before the Mysteries. The hieroi are to put a mark on those approved, and the contractor must present the marked ones. If he does not present them for the scrutiny, the hieroi must exact from the guarantors the amount plus half, and they themselves must supply the animals and from the exacted funds recover the resulting expenditure for the animals.

Concerning the Artists for the Dances

The hieroi must appoint each year aulos- and kithara-players to perform in both the sacrifices and the Mysteries, as many as they find who are capable, and those appointed in advance must perform (75) for the gods.

Concerning Crimes

If someone in the days in which the sacrifices and the Mysteries take place is caught either stealing or committing some other offense, he must be brought to the hieroi. A free man, if he is condemned, must pay back double, but a slave must be whipped and pay back double the theft, but for other offences the fine is 20 drachmae. If he does not pay immediately, the master must hand over his slave to the person damaged for working off the debt. If he does not, he is to be liable for double the amount.

About Those Cutting (Wood) in the Sanctuary

No one is to cut (wood) from the sacred place; and if anyone is caught, a slave must be flogged by the hieroi, but a free man must be fined as much as the hieroi decide. The one catching transgressors must bring (80) them to the hieroi and is to receive half (the fine).

That There Be a Place of Refuge for Slaves

The sanctuary must be a refuge for slaves, as the hieroi appoint the place, and no one is to harbor the fugitives or give them provisions or offer them work. Anyone acting contrary to what is written is to be liable to the master for twice the value of the slave and a fine of 500 drachmae. The priest must decide about the fugitives, whichever ones are sitting (in supplication) from our city, and whichever ones he condemns he must hand over to their masters. But if he does not hand over, the master is allowed to go away in possession (of him).

About the Fountain

Mnasistratos must take care of the fountain named “Hagna” by the ancient writings and (85) the statue located near the fountain as long as he lives, and he is to share in both the sacrifices and Mysteries with the hieroi. Mnasistratos is to receive whatever those sacrificing at the fountain offer on the table and the skins of the sacrificial animals. Mnasistratos is to receive a one-third share of the income from whatever those sacrificing at the fountain offer or put into the treasury, when it is constructed. The other two portions and any dedication set up by those sacrificing are to be property of the gods. The priest and the hieroi must take care that from the funds dedications are made for the gods, whatever ones are decided by the synedroi.

Concerning the Construction of Money-boxes

(90) The hieroi appointed in the 55th year must see to it, along with the architect, that two stone lockable money-boxes are built, and they must place one in the temple of the Great Gods and the other near the fountain, in whatever place seems safe to them. And they must install keys (locking devices); for the one by the fountain, Mnasistratos is to have one key and the hieroi the other, and for the one in the temple, the hieroi are to have the key. They must open them each year at the Mysteries and report the income counted out from each treasury, writing them separately. And they must give to Mnasistratos the income belonging to him, as (95) it is written in the regulation.

Concerning the Sacred Meal

The hieroi, after removing the customary [portions] for the gods from each of the sacrificial animals led in the procession, must use the [rest] of the meat for the sacred meal, with the hierai and virgins, and they must invite the priest [and the] priestess [and the] priestess of (Apollo) Karneios and Mnasistratos and both his wife and his children and those serving as artists in the dances and those serving as their helpers. And for the rest of the expenses they must make no greater expenditure than [...] drachmae.

Concerning the Agora

The hieroi must appoint a place in which all things will be sold. The agoranomos for the city (100) must take care that the sellers sell things unadulterated and pure and use weights and measures that coincide with the public ones, but he must neither fix the price at which they must sell, nor set the time, and no one is to charge the sellers anything for the space. Those who do not sell as written, he must scourge if they are slaves, but fine 20 drachmae if they are free men. And the judgment must be in the presence of the hieroi.

Concerning Water

The agoranomos must also have responsibility for the water, so that during the time of the panegyris no one damages the sluice or the channels or anything else is constructed in the sanctuary for the sake of water, and so that the water runs just as it is allotted and (105) no one hinders those using it. If he catches someone doing something prohibited, he must flog him, if a slave, or [fine] him 20 drachmae, if a free man, and the judgment must be in the presence of the hieroi.

Concerning Ointments and Bath

The agoranomos must take care that those wanting [to manage] the bath in the sanctuary do not charge the bathers more than two chalkoi and supply fire and a temperate communal bathtub and temperate water to those washing themselves down, and that the one contracted to supply wood to the anointing room supplies dry wood sufficient for those anointing themselves every day from the fourth hour to the seventh. No slave is to anoint himself. The hieroi contract out the furnishing of wood (110) to the anointing room. If any contractor or bath manager does not do as is written, the agoranomos must flog him, if a slave, or fine him, if a free man, 20 drachmae for each offence, and the judgment must be in the presence of the hieroi.

Concerning the Report of the decisions

The hieroi, whatever matters they administer in the panegyris or whatever judgments they impose on some people, they must report the decisions to the prytaneion. And they must also inscribe [on] the building in the sanctuary which people they sentence and for what offense.

That There Be a Copy of the Regulation

Those appointed to write up the regulation, just as it is approved, must give a copy to the nomodeiktai. Those receiving it (115) must show it to one who needs it. And in the Mysteries, the herald, auletes, seer, and architect must serve jointly with the hieroi.

Concerning the Appointment of the Ten

On the twelth of the Sixth Month, before the time of the allotment of the hieroi and the hieraitakes place, the damiourgoi must allow the people a vote (120) to appoint ten men from all the citizens, not younger than 40 and (125) not the same person again in the subsequent year. The archons and whoever else wishes (130) must additionally propose those for election, nominating from those from whom it has been written that the hieroi are alloted. To those appointed, the secretary (135) of the synedroi must administer the oath which the hieroi swear. Those appointed must have supervision (140) of everything which must be celebrated in the Mysteries and must see to whatever is necessary for accomplishing (145) the Mysteries. They must also appoint in advance the most capable rhabdophoroi from the hieroi, and likewise also mystagogues. (150) They must summarily appoint men to perform religious services with Mnasistratos, if anyone capable is found (155) from even those who are not hieroi. Those appointed must obey those in authority and accomplish (160) whatever they are assigned. They must sentence anyone not doing so to pay a 20 drachmae (fine) and register (his name) with the polemarchs. (165) The rhabdophoroi must scourge anyone whom the Ten command them (to scourge). Those appointed as the Ten must decide (170) [all sentences]. [If there needs] to be a deliberation about something, all of the Ten must convene the sacred (175) men, and it must be accomplished just as it is decreed by the majority. The Ten must wear a purple headband during the Mysteries.

(180) Concerning Unwritten Matters

If some matters are not written in the regulation with regard to the celebration of the Mysteries and sacrifices, (185) the synedroi must deliberate, not changing any of the matters in the regulation to the detriment of the Mysteries. (190) Otherwise, what is written (by them) is to be void. The regulation is to be valid for all time.

(translation slightly adapted from L. Gawlinski 2012)

Traduction

[Serment] des hieroi et des hierai

Que le secrétaire des synèdres fasse aussitôt prêter le serment écrit ci-dessous à ceux qui sont devenus hieroi, à moins que l’un d’eux ne soit malade, pendant que les [parts sacrées] se consument et qu'ils font des libations de sang et de vin : « Je jure par les dieux en l'honneur de qui sont accomplis les Mystères de veiller à ce que les (rites) de l'initiation se passent comme il plaît aux dieux et en toute justice; de ne rien faire moi-même d’inconvenant ou d'injuste qui puisse ruiner les Mystères ni de permettre à quelqu'un d'autre (de le faire); mais au contraire de me conformer (5) à ce qui est écrit; de faire prêter serment aux hierai et au prêtre, conformément au règlement. Si je suis fidèle à mon serment, qu'il en aille pour moi comme pour les gens pieux et tout le contraire si je me parjure. » Si quelqu'un refuse de jurer, que (le secrétaire) lui inflige une amende de 1000 drachmes et qu'il tire quelqu'un d'autre au sort à sa place dans la même tribu. Que le prêtre et les hieroi fassent prêter le même serment aux hierai dans le sanctuaire d'(Apollon) Karneios, la veille des Mystères et qu’elles ajoutent à leur serment : « Je me suis comportée à l'égard de mon époux dans la vie conjugale conformément aux (lois) divines et humaines. » Que les hieroi infligent une amende de 1000 drachmes à celle qui refuserait de prêter serment et qu'ils (lui) interdisent d'accomplir les rites des sacrifices et de (10) participer aux Mystères; au contraire, que celles qui ont juré les accomplissent. Que ceux qui sont devenus hieroi et hierai la 55e année prêtent le même serment, avant les Mystères, au cours du Onzième mois.

Transmission

Que les hieroi transmettent à leurs successeurs le coffret et les livres qu'a remis Mnasistratos et qu’ils (leur) transmettent aussi tout ce qui aura été préparé en vue des Mystères.

Coiffures

Que les hieroi et les hierai portent comme coiffure un bonnet de feutre blanc, mais que, parmi les initiés, les protomystes portent des tiares. Cependant, lorsque les hieroi l’ordonneront, qu'ils retirent leur tiare et (15) que tous se couronnent de laurier.

Vêtement

Que ceux qui accomplissent les Mystères soient pieds nus et portent un vêtement blanc; que les femmes ne portent pas de vêtement transparent, ni de bords sur leur manteau plus larges qu'un demi-doigt et que les (simples) particulières portent une tunique de lin et un manteau, ne valant pas plus de 100 drachmes, que les jeunes filles portent une robe longue ou une tunique (de lin) et un manteau, ne valant pas plus d’une mine, et les femmes, esclaves, une robe longue ou une tunique et un manteau ne valant pas plus de 50 drachmes. En ce qui concerne les hierai, que les femmes portent une robe longue ou une tunique sans motifs et un manteau, ne valant pas plus de deux (20) mines; que les [jeunes filles] portent une robe longue et un manteau ne valant pas plus de 100 drachmes. Dans la procession, que les femmes hierai portent une tunique et un manteau de femme en laine avec des bords moins larges qu'un demi-doigt, que les jeunes filles portent une robe longue et un manteau qui ne soit pas transparent. Qu'aucune femme ne porte de (parure en) or, ni de fard rouge ou blanc, ni de bandeau, ni de cheveux noués, ni de sandales, si elles ne sont pas en feutre ou en cuir provenant d'animaux offerts en sacrifice aux dieux. Que les hierai aient (sur les chars) des sièges ronds en osier avec des appui-têtes ou un petit coussin par dessus, blancs, sans motif, ni pourpre. Et que toutes celles qui doivent s’équiper pour la représentation des divinités portent le vêtement (25) que les hieroi auront prescrit. Si quelqu’un porte son vêtement autrement, contrairement au règlement, ou autre chose d’interdit, que le gynéconome s'y oppose et qu'il lui soit permis d'arracher (l'objet) et qu'il soit consacré aux dieux.

Serment du gynéconome

Que les hieroi, quand eux-mêmes auront juré, fassent prêter serment au gynéconome, sur les mêmes parts sacrées : « (Je jure) de veiller aux prescriptions sur le vêtement et sur toutes les autres questions qui me sont à charge en vertu du règlement. »

Procession

Que Mnasistratos conduise la procession; que (viennent) ensuite le prêtre des dieux en l'honneur de qui ont lieu les Mystères avec la prêtresse, puis l'agonothète, les hiérothytes, les aulètes; après quoi, (que viennent) les jeunes filles hierai, dans l'ordre où elles auront été tirées au sort, conduisant les chars, sur lesquels reposent des corbeilles contenant les objets sacrés pour les Mystères; puis la responsable des banquets pour (le sanctuaire de) Déméter et ses adjointes en fonction, puis la prêtresse de Déméter de l'hippodrome, puis (la prêtresse de la Déméter) d'Aigila. Que viennent ensuite les hierai, une par une, dans l'ordre où elles auront été tirées au sort, puis les hieroi dans l'ordre où les auront rangés les Dix. Que le gynéconome tire au sort les (femmes) hierai et les jeunes filles (hierai) et qu'il veille à ce qu'elles participent à la procession dans l'ordre où elles auront été tirées au sort. Que l'on conduise également dans la procession les animaux pour le sacrifice et qu'on sacrifie une truie pleine à Déméter, un bélier non castré à Hermès, une génisse (et) un porc aux Grands Dieux, un verrat à Apollon Karneios, un mouton à Hagna.

Tentes

Que les hieroi interdisent que quiconque ait une tente dans (35) un carré de plus de trente pieds ou place autour des tentes des peaux ou des tentures; et que nul — s'il ne fait pas partie des hieroi n'ait de tente dans l'espace que les hieroi auront délimité avec des bandelettes. Que nul non-initié ne se glisse dans l'enclos qu'ils auront délimité. Qu’ils (les hieroi) mettent en place aussi des vases à lustration. Et qu'ils inscrivent de quelles souillures il faut se purifier et quels objets il ne faut pas garder sur soi pour entrer.

Objets proscrits dans les tentes

Que personne n'ait de couche dans la tente ni de pièces d'argenterie valant plus de excédant 300 drachmes. Dans le cas contraire, que les hieroi s'y opposent et que l’excédent soit consacré aux dieux.

Perturbateurs

Pendant que les sacrifices et les Mystères seront accomplis, que tous gardent un silence religieux (40) et obéissent aux ordres. Que les hieroi fouettent celui qui désobéit ou se comporte de façon inconvenante à l’égard du divin et qu'ils lui interdisent (l'accès aux) Mystères.

Rhabdophores

Que les rhabdophores soient au nombre de vingt, choisis parmi les hieroi et qu'ils obéissent à ceux qui accomplissent les Mystères et qu'ils veillent à ce que tout se passe convenablement et comme il est fixé, de la part des assistants, selon les prescriptions des magistrats qui en ont la charge. Qu'ils fouettent ceux qui désobéissent ou se comportent d'une façon inconvenante. Si l'un des rhabdophores n'agit pas comme il est écrit ou commet quelque faute ou fait (quelque chose) qui puisse ruiner les Mystères, qu’après avoir été soumis à jugement devant les hieroi, s'il est condamné, (45) il ne participe pas aux Mystères.

À propos du financement

Que les Cinq qui auront été nommés par le peuple, recueillent les sommes perçues à l'occasion des Mystères, que les archontes, obligatoirement au complet, fassent des propositions : que ce ne soient pas les mêmes à deux reprises, qu'ils possèdent une fortune estimée à un talent au moins et que la gérousie enregistre la fortune de ceux qui auront été nommés aussi bien que celle de ceux qui les ont proposés. Que l'argyroscope exécute l'opération pour ceux qui recueillent les fonds. Et lorsque les Mystères auront été accomplis, que (les Cinq) rendent leurs comptes sur tous les points, au cours de la première réunion régulière des synèdres et qu'ils remettent sans attendre à l'épimélète un relevé, en notant nominativement les sommes (50) provenant de la purification, les frais d’entrée venant des protomystes et les autres recettes, la dépense encourue et l'excédent et qu'ils règlent sans attendre la somme au trésorier et qu'ils soient responsables, si l'on découvre qu'ils sont coupables de quelque malversation, pour le double (de la fraude) et (une amende) de 1000 drachmes et que les juges ne la diminuent en rien. Que les (Cinq) en fonction durant la 55e année paient également à Mnasistratos la somme qu'il a avancée pour la couronne offerte par la cité, d'un montant de 6000 drachmes; qu'ils remboursent au trésorier toutes les sommes qui ont été avancées par le trésorier la [55e] année pour les constructions au Karneiasion (55) ou les dépenses pour les Mystères. [Que les Cinq] utilisent le [reliquat des sommes avancées] pour les restaurations au Carneiasion et, s’il y a encore besoin de fonds [excédant ces] recettes, qu’ils fassent un rapport en notant expressément pour quel usage on en a besoin et que les archontes et les synèdres décrètent que le trésorier doit [accorder] des crédits. Que l'argent provenant de ce qui a été accumulé à la suite des Mystères soit remboursé au trésorier et que (les Cinq) rendent compte par écrit de leur gestion à l'épimélète et qu'ils soient responsables s'ils ont commis une malversation conformément à ce qui a été écrit plus haut. Que le trésorier fasse noter sur un compte supplémentaire quelle somme prélevée sur cela (les recettes tirées des Mystères) lui reste pour la restauration des (bâtiments) au (60) Karneiasion et qu'il ne s'en serve pour rien d'autre jusqu'à ce qu'il ait acquitté toutes les dépenses nécessaires à l'accomplissement des Mystères. Et que personne ne propose de décret pour dire qu'il faut employer cet argent à autre chose; dans le cas contraire, que la proposition soit sans effet et que celui qui l'aura rédigée paie (une amende) de 2000 drachmes; de la même façon, (que) le trésorier aussi (paie) le double de ce qu'il a déboursé (à tort) et (une amende) de 2000 drachmes; et que les juges ne la diminuent en rien et que les sommes retirées de ces jugements soient disponibles pour les restaurations des (bâtiments) au Karneiasion. Quand (le trésorier) aura acquitté toutes (les sommes) dont on a besoin pour l'accomplissement des Mystères, que les sommes qui proviennent des Mystères soient disponibles dans les recettes de la cité.

Fourniture des animaux sacrificiels

Que les hieroi une fois nommés (65) et après l'avoir fait annoncer par le héraut, donnent en adjudication la fourniture des animaux qui doivent être sacrifiés et présentés lors des Mystères et (qu'ils donnent) aussi (en adjudication) ceux qui sont destinés aux purifications, en le faisant soit, si cela leur semble nécessaire, pour toutes les victimes en bloc, soit (si cela leur semble préférable) par partie, à celui qui s'engage à accepter la somme la plus basse. Voici (les animaux sacrificiels) qu'il faut fournir : avant de commencer les Mystères, deux agneaux blancs, pour la purification, un bélier non castré sans tache et, pour la purification dans le théâtre, trois porcelets; au nom des protomystes, cent agneaux, dans la procession, pour Déméter une truie pleine, pour les Grands Dieux, une génisse de deux ans, un porc, pour Hermès, un bélier non castré, pour Apollon Karneios, un verrat, pour Hagna, un mouton. Que l'adjudicataire, après avoir présenté des garants devant les hieroi, (70) reçoive les fonds et qu'il fournisse des animaux sacrificiels conformes au rite, purs et d’une totale intégrité physique et qu'il les montre aux hieroi dix jours avant les Mystères. Que les hieroi fassent une marque sur les animaux sacrificiels qu'ils auront examinés et que l'adjudicataire présente les animaux sacrificiels marqués. S'il ne les présente pas à l'examen, que les hieroi exigent des garants une fois et demie la somme reçue et qu'ils fournissent eux-mêmes les animaux sacrificiels et qu'ils recouvrent la dépense encourue pour (l'achat des) victimes au dépens des sommes acquittées (par les garants).

Technites pour les choeurs

Que les hieroi inscrivent chaque année à l'avance (le nom) des aulètes et des citharistes qui assureront le service du culte dans les sacrifices et les Mystères, tous les (technites) qualifiés qu'ils auront pu trouver, et que ceux (dont les noms) auront été inscrits à l'avance assurent le service (75) des dieux.

Délits

Si, au cours des jours pendant lesquels ont lieu les sacrifices et les Mystères, quelqu'un est pris en flagrant délit de vol ou de quelque autre délit, qu'il soit conduit devant les hieroi; et que l’homme libre, s'il est reconnu coupable, paie le double (du montant du vol), que l’esclave soit fouetté et paie le double du vol, (que) la peine pour les autres délits commis (soit) de 20 drachmes. Mais, s'il ne les acquitte pas immédiatement, que son maître livre l'esclave à celui qui a été lésé pour une compensation en travail, et, sinon, que (le maître) soit poursuivi en justice pour le double (du préjudice).

Au sujet de ceux qui coupent (du bois) dans le sanctuaire

Que personne ne coupe (de bois) de l'espace sacré. Si, cependant, quelqu'un est pris en flagrant délit, que l’esclave soit fouetté par les hieroi, que l’homme libre acquitte (la somme) que les hieroi auront décidée. Que le premier venu les conduise (80) devant les hieroi et qu'il reçoive la moitié (de l'amende).

Qu'il y ait un lieu de refuge pour les esclaves

Que le sanctuaire soit un lieu de refuge pour les esclaves dans les limites de l'espace que les hieroi auront déterminé et que personne ne reçoive chez soi les esclaves en fuite ni ne les nourrisse ni ne leur procure de travail; que celui qui agit contrairement à ce qui est écrit en réponde au profit du maître à raison d'une valeur double de celle de l'esclave et pour une amende de 500 drachmes et que le prêtre soit juge pour les esclaves en fuite venant de notre cité qui s’assoient (en suppliants) et qu’il livre à leurs maîtres ceux qu'il condamne. Cependant, si (le prêtre) ne (les) livre pas, qu’il soit permis au maître de les emmener.

Au sujet de la fontaine

Que Mnasistratos ait la charge de la fontaine appelée Hagna selon les écrits anciens et de (85) la statue sise près de la fontaine, aussi longtemps qu’il vivra et qu’il participe avec les hieroi aux sacrifices et aux Mystères et que Mnasistratos reçoive tout ce que ceux qui sacrifient près de la fontaine déposent ainsi que les peaux des animaux sacrificiels. Que Mnasistratos reçoive le tiers des sommes d'argent que ceux qui sacrifient près de la fontaine déposent ou verseront dans le tronc à offrandes quand il sera construit. Que les deux autres tiers et toute offrande qui serait déposée par les sacrifiants soient consacrés aux dieux. Que le prêtre et les hieroi aient soin que soient faites sur les fonds les offrandes aux dieux que les synèdres auront décidées.

Construction de troncs à offrandes

(90) Que les hieroi en fonction la 55e année veillent, en collaboration avec l’architecte, à ce que soient construits deux troncs à offrandes en pierre fermant à clef et qu'ils les placent, l'un, dans le temple des Grands Dieux, l'autre, près de la fontaine, en un lieu qui leur paraîtra sûr et qu'ils y fassent mettre des clefs : pour le tronc placé près de la fontaine, que Mnasistratos dispose d’une clef, les hieroi d’une autre; pour le tronc placé dans le temple, que les hieroi (disposent) de la (seule) clef, et qu'ils (l')ouvrent chaque année pour les Mystères et qu'ils fassent un relevé distinct de la somme provenant de chacun des troncs à offrandes en l'inscrivant séparément. Qu'ils versent aussi à Mnasistratos l'argent qui lui revient, conformément à (95) ce qui est écrit dans le règlement.

Banquet sacré

Que les hieroi, après avoir prélevé sur chacun des animaux sacrificiels conduits dans la procession les [parts] conformes à l’usage, se servent des viandes [qui restent] pour le banquet sacré avec les hierai et les jeunes filles et qu'ils accueillent le prêtre [et la] prêtresse [et la] prêtresse d'(Apollon) Karneios et Mnasistratos et sa femme et sa descendance et, parmi les technites, ceux qui ont [joué dans les] chœurs et, parmi le personnel de service, ceux qui les ont assistés dans l'exercice du culte. Et pour le reste des dépenses sans faire de dépense supérieure à [...] drachmes .

Marché

Que les hieroi délimitent un espace dans lequel toutes les transactions auront lieu; que l'agoranome de la ville (100) ait soin que les marchands vendent des produits non falsifiés et authentiques et qu'ils utilisent des poids et des mesures conformes à ceux de la cité et que (l’agoranome) ne fixe ni prix de vente ni horaire et que personne n'exige quoi que ce soit des marchands pour la place (qu'ils occuperont).Ceux qui ne vendront pas conformément à ce qui est écrit, s'ils sont esclaves, qu'on les fouette, s'ils sont libres, qu’on leur inflige une amende de 20 drachmes; et que le jugement soit du ressort des hieroi.

(Approvisionnement en) eau

Que l'agoranome prenne soin de l'(approvisionnement en) eau et (veille à ce que) pendant la durée de la panégyrie personne n'abîme le réservoir ni les conduites d'eau ni aucun des autres aménagements pour l'(approvisionnement en) eau dans le sanctuaire et à ce que l'eau coule en quantité suffisante pour être distribuée et (105) que personne ne gêne ceux qui s'en servent. Si cependant il surprend (quelqu'un) faisant l'une des choses interdites, si c'est un esclave, qu'il le fouette, si c'est un homme libre, [qu'il le condamne] à 20 drachmes (d'amende); et que le jugement soit du ressort des hieroi.

Onction et bain

Que l'agoranome veille à ce que ceux qui veulent [gérer le bain] dans le sanctuaire n'exigent pas plus de deux chalques de ceux qui se baignent et qu'ils (leur) fournissent du feu et une baignoire (d'eau) tiède et, à ceux qui se douchent, de l'eau tiède et que (l’agoranome) ait soin que l'adjudicataire de la fourniture du bois pour la salle où l'on se frotte d'huile, fournisse du bois sec en quantité suffisante pour ceux qui se frottent d'huile, chaque jour, de la quatrième à la neuvième heure. Qu'aucun esclave ne se frotte d'huile. Que les hieroi donnent en adjudication la fourniture du bois (110) pour la salle où l'on se frotte d'huile; cependant, si l'un des adjudicataires ou de ceux qui gèrent le bain n'agit pas conformément à ce qui est écrit, si c'est un esclave, que l'agoranome le fouette, si c'est un homme libre, qu'il lui inflige une amende de 20 drachmes pour chaque délit; et que le jugement soit du ressort des hieroi.

Rapport sur les décisions

Que les hieroi fassent un rapport sur les décisions au prytanée avec les mesures qu'ils ont prises pendant la panégyrie et (le nom de) toutes les personnes qu'ils ont condamnées; qu'ils inscrivent aussi, [sur] l'édifice qui se trouve dans le sanctuaire, le nom des personnes qu'ils ont condamnées et pour quel délit.

Copie du règlement à fournir

Que ceux qui auront été chargés de rédiger le règlement tel qu’il aura été approuvé après examen, (en) fournissent une copie aux nomodeiktai. Que ces derniers, quand ils l'auront reçue, (115) la montrent à qui en aura besoin. Que, conjointement aux hieroi, le héraut, l'aulète, le devin et l'architecte assurent le service du culte pour les Mystères.

La nomination des Dix

Le douzième jour du Sixième mois, que les damiurges, avant que n'ait lieu le tirage au sort des hieroi et des hierai, défèrent au peuple un vote à main levée (120) en vue de la nomination (des) Dix, (choisis) parmi tous les citoyens d'au moins quarante ans et (qu'ils ne désignent) (125) pas les mêmes deux années de suite. Que les archontes et, parmi les autres, celui qui le veut, (130) contribuent en outre en proposant parmi ceux au nombre desquels le règlement prescrit de tirer au sort les hieroi. Quant à ceux qui seront en fonction, que le secrétaire (135) des Synèdres leur fasse prêter le serment que les hieroi prêtent. Et que ceux qui ont été nommés prennent soin (140) de tout ce qu'il faut accomplir au cours des Mystères et qu'ils veillent à tout ce dont on a besoin pour accomplir (145) les Mystères. Qu'ils désignent à l'avance parmi les hieroi les rhabdophores qui conviennent le mieux, de même que les mystagogues. (150) Quant à ceux qui assureront le service du culte conjointement à Mnasistratos, que (les Dix) les désignent à l'avance s'ils trouvent des gens (155) qualifiés parmi ceux qui ne sont pas hieroi et que ceux qui auront été désignés respectent et accomplissent ce que (les Dix) (160) auront prescrit. Celui qui ne (le) fait pas, que (les Dix) le condamnent (à une amende) de 20 drachmes et qu'ils inscrivent (son nom) sur (une liste destinée) aux polémarques. (165) Que les rhabdophores fouettent ceux que les Dix leur ordonneront (de fouetter); que les Dix en fonction soient juges (170) pour [tous les procès]. [S'il est nécessaire] de délibérer sur quelque sujet, que les Dix au complet réunissent les hieroi (175) et qu'il soit fait conformément à la décision de la majorité. Que les Dix portent un bandeau de pourpre dans la cérémonie des Mystères.

(180) Questions non-écrites

S'il y a des questions qui ne sont pas abordées dans le règlement en ce qui concerne l'accomplissement des Mystères et des sacrifices, (185) que les synèdres tiennent conseil, sans rien changer du contenu du règlement qui puisse entraîner la ruine des Mystères; (190) dans le cas contraire, que leur proposition soit sans effet. En revanche, que le règlement soit valide pour toujours.

(traduction légèrement adaptée de N. Deshours 2006)

Commentary

The text of this comprehensive regulation concerning the Mysteries at Andania, is an exceptional document, for its length as well as the wide range of ritual topics and religious elements it records. It identifies itself as a diagramma, a “regulation”, but nothing is preserved about the issuing body, the person who proposed it, or its context. It can hardly be doubted that another stele containing these missing elements—and probably many others—is now missing, which would have introduced the lengthy regulations and explained their context (cf. Deshours 2006: 55-58; Gawlinski, p. 2). As preserved, we may thus only have about half of the entire set of regulations from this already lengthy dossier.

The regulation contains several procedures for the performance of a festival held in a sacred place called the Karneiasion, i.e. the sanctuary of Apollo Karneios and associated gods. The sanctuary and its mysteries are also discussed by Pausanias (4.27.5; 4.33.4-5), but there are puzzling discrepancies between the elements associated with what he calls the "Karnasian grove" and the information conveyed by the inscription of this local mystery-cult and the deities for whom it was performed. Pausanias refers to "Great Goddesses" and interprets Hagna, the goddess of the local spring, as a cult-title of Kore. For him, the tutelary deities of the Mysteries are female and closely related to—or even identified with—Demeter and her daughter. The picture drawn by the inscription is more complex. The Megaloi Theoi "for whom the Mysteries are celebrated" could be a pair or a triad of deities of both sexes (see further below at lines 68-73). Accordingly, the cult at Andania may reflect the association of the Dioskouroi (with whom the Megaloi Theoi are typically identified, see Deshours 2006 and Gawlinski) with Demeter (and/or her daughter, Kore/Persephone) in the centre of the town of Messene.

The local name Andania, generally used to identify the place where the Karneiasion was situated, derives from Pausanias’ text and not from the inscription itself. Both names are now attested by another inscription dated immediately after 182 BC and discovered in Messene (Themelis 2008), which confirms the form “Karneiasion” as a sanctuary of the well-known Doric deity Apollo Karneios. For a discussion of this place in Messene, see Gawlinski, chap. II.

As preserved on this stele, the text comprises twenty-six headings, which address various topics and issues related to the festival, ranging from the oath to be taken by the “sacred men” in charge of the festival (lines 1-11) to the matters which are not written down in the regulation (lines 180-194). These include the transfer of sacred books (lines 11-13); rules on wreaths and other headwear (lines 13-15); rules concerning clothing (lines 15-26); the oath of the gynaikonomos (lines 26-28); regulations concerning the procession (lines 28-34); the installation of tents and what they could contain (lines 34-38); the exclusion of troublemakers (lines 39-41); the number, appointment and duties of the rhabdophoroi (lines 41-45); the funding of the sacrifices (income and expenses: lines 45-64); the supply of sacrificial animals (lines 68-73); the appointment of the technitai (lines 73-75); the penalties for those who committed offenses (lines 75-78); the cutting of wood in the sanctuary (lines 78-80); asylia for slaves (lines 80-84); the caretaking of the fountain called Hagna (lines 84-89); the construction of two money-boxes (lines 89-95); the sacred meal (lines 95-99); the way of selling things in the market-place (lines 99-103); the water supply (lines 103-106); various requirements concerning ointments and baths (lines 106-111); the reporting of the decisions taken during the festival (lines 111-113); the copying of the regulation (lines 113-115) and the appointment of Ten Men as supervisory board (lines 116-179). The multiplicity of details provided by these numerous sections is uncommonly rich and the text seems therefore to elaborate something rather exceptional in its novelty (see below).

Two recent publications, Deshours 2006 and Gawlinski 2012, extensively discuss this inscription, both of them offering an edition of the Greek text, a translation (in French and English respectively) and an extensive commentary. Both authors have kindly given the permission to reproduce their respective translations in the CGRN. Their commentaries are particularly informative and complement each other: there can be no question of duplicating their work here. The present commentary therefore only aims at providing some reflections, cross-references and occasionally some new suggestions concerning the topics particularly highlighted in the CGRN, notably sacrifice and purification.

Line 1-11: The hieroi and hierai, “sacred men” and “sacred women” respectively, form a category of cult-personnel whose status is a controversial issue because the evidence is scanty, excepting the present regulation. It is not certain whether the hieroi and hierai in Messene had exactly the same function as those attested in Laconia (Brulé - Piolot, p. 499-515). In Messene, they seem to have been temporary agents, drawn by lot from each of the five tribes to perform a precise task within the context of a definite cult, here the festival at the Karneiasion. They are not to be confused with “priests” or “priestesses”, also mentioned in the regulation. The oaths administered by a secretary to the hieroi are to be compared, not only to the one pronounced by the hierai under the authority of the hieroi and the priest, but also to the oaths administered by the secretary of the synedroi to the Ten Men (cf. lines 116-118, 132-137) and by the hieroi to the priest (line 5) and to the gynaikonomos (lines 26-28) respectively. As Gawlinski rightly remarks (p. 99), the oath of the latter is different from the others since the gynaikonomos is already an office-holder at Messene, contrary to the other officials who are appointed for the occasion (on oath sacrifices performed by officials, see here CGRN 32, Thorikos, lines 57-65; CGRN 107, Kalaureia, lines 30-34; cf. also LSCG 175, Kos, line 4). While the hieroi and hierai only take an oath promising to uphold the proper conduct with respect to the Mysteries, the procedure for the hierai includes an additional oath, targeting their morality more generally, in as far as they must state that their conduct with respect to their husbands is and has been of the highest standard. This specific part of the oath seems to imply that the hierai taking it are married. However, the reference to girls and maidens also called hierai later on in the document (cf. lines 20, 21, 29, 32) creates some confusion on the matter. The fact that the hierai committing perjury would be banned from the sacrifices is a clear indication that they normally participated in them (see also lines 95-96, on the sacred meal); for oaths sworn by women before the Thesmophoria, which were administered by the gynaikonomos at Gambreion, see CGRN 108. On the question of the participation of women, see here CGRN 18 (Thasos) and CGRN 33 (Elateia), with further commentary. Sacrifice and libations generally accompany oath-ceremonies, as is attested already in H. Il. e.g. 3.268-301. The carcass of the slaughtered animal was probably evacuated and destroyed in the majority of cases (see however Paus. 5.24.10). Wine was often used in various libations, but libations of blood are rarely attested in literature or inscriptions, by contrast with the blood running out of the animal’s throat.

Lines 11-12: The κάμπτρα and the βιβλία (container and books) are closely connected to the first occurrence of Mnasistratos’ name in the inscription, and this connection has raised many questions and stimulated many discussions. Following Pausanias’ reconstruction of Messenia’s remotest past, some scholars have considered that Mnasistratos was the descendant of a priestly family that was in charge of the Andanian mysteries; its members would have been in exile during the Spartan domination of Messenia and returned when Messene was founded. Scholars taking this view consider the present regulation to be the restoration of an ancestral custom that had been closely related to the foundation of the city in the 4th century BC; the βιβλία would be the ancestral property of the priests in charge of the cult, who transmitted them to the city in the context of this restoration (cf. Deshours 2006: 66-83; more cautiously, see Gawlinski, p. 104-107; Bremmer). Another line of interpretation considers that the general lack of any reference to nomima or patria—that is, to “ancestral customs”—is puzzling, if the mysteries are indeed a restoration of such ancestral customs related to the Messenian identity (Pirenne-Delforge 2010; some elements of this question already in Piolot). If, however, the mystery-cult is something new, Mnasistratos’ biblia would not be elements of an ancestral heritage kept in a sacerdotal family for centuries. Rather, they would represent the result of an erudite investigation managed by the wealthy citizen, Mnasistratos, with a view to promoting and increasing the prestige of the ancient cults of the Karneiasion. On the Argive oracle delivered to Mnasistratos regarding “the sacrifice and the mysteries” (SIG³ 735), which is another important piece of evidence in this dossier, see Piolot; Deshours 2006: 66-72; Pirenne-Delforge 2010.

Lines 13-15: Wreaths and headwear form the subject matter of this section. The first are to made of laurel. They signal a clear step in the initiation process, since each first-time initiate must take off his/her tiara and be wreathed with laurel when the hieroi command it. One can imagine that the other initiates already wore a wreath of laurel since the beginning of the ceremony, but we do not know if they were initiated at higher levels (as was the case at the Eleusinian mysteries, for instance). It is unclear what the white cap and the tiara would have looked like exactly. For other regulations that mention wreaths for worshippers, see e.g. CGRN 185 (Lampsakos), lines 18-19 and 24, and CGRN 202 (Delphi), lines 61-62.

Lines 15-26: The rules concerning clothing are particularly detailed, and they vary according to the status and age of the female participants and their level of involvement in the procession and the festival. The only non-gendered command is the obligation for the initiates in general (line 15: οἱ τελούμενοι τὰ μυστήρια) to be barefoot and to wear white clothes. All the other rules are related to female participants and are intended to prevent any excess in luxury, as well as to visually distinguish women of different status. Among them, the ἱδιώτιες (line 17) are adult women who do not hold an office in the festival (hence the translation by “(simples) particulières” in French, and “ordinary women” in English). Two different words refer to decorations on garments or pillows and cushion: σαμεῖον and σκιά. The first (lines 16 and 21) is a generic word for a mark, probably a border since it is determined by a width regulation, and the second (lines 19 and 24), literally a “shadow”, probably refers to any form of textile decoration such as painting, woven patterns, or embroidery. The shoes worn by all the women (except the initiates who are commanded to be shoeless at line 15) are to be made of felt or of leather coming from sacrificial animals (line 23). This rule implies a prohibition against animal products not related to the ritual sphere (such as leather deriving from game or other animals); contrast other cases in which some specific animal leathers are targeted in the prohibition of shoes: see CGRN 90 (Ialysos), lines 25-27; see also CGRN 126 (Lykosoura), lines 6-7, and CGRN 181 (Eresos), line 17, for the prohibition of shoes as such. Similar rules concerning clothing rules are present in ritual norms (see here CGRN 127, Dyme; CGRN 173, Delos) but never in such a detailed fashion. A particularity of this regulation is the reference to a θεῶν διάθεσις (line 24) for which a special costume is ordered by the hieroi. Gawlinski (p. 70-71) accepts the correction ὅσα⟨ς⟩ δέ δεῖ διασκευάζεσθαι εἱς θεῶν διάθεσιν, ἐχόντω τὸν εἱματισμόν... and translates : “Whichever women are to dress themselves in representation of the deities must wear the clothes...” Deshours (p. 30-31, 131-132) conserves the form ΟΣΑ of the stone, taking it as ὅσα, and translates "... pour tout ce qui doit être arrangé en vue de la représentation des dieux, qu’elles portent le vêtement...". In our view, the corrected version in Gawlinski yields better sense. If some men were involved in this figuration too, their garment was not considered as particularly noteworthy as the female garb, and these male participants remain otherwise unremarked. On the roles of male and female deities assigned to members of the Iobacchoi at Athens during “representations”, see LSCG, lines 121-125 (cf. Deshours, p. 135-136).

Lines 28-33: Processions were an important feature of any Greek festival, being closely connected with the necessity of leading the sacrificial animals to the altar. As far as official festivals were concerned, processions were also an important way of reflecting components of the hierarchies within the city. As Chaniotis observes, in Hellenistic times, the emphasis on theatricality during processions increased considerably and the Andanian text can be seen as reflecting this trend. Mnasistratos, the only participant who is identified by name, opens the march, thus holding the most prominent position (on his “profile” in the text, see above at lines 11-12); then come “the priest of the gods for whom the Mysteries are celebrated”, and the priestess; these cultic officials are followed by some political officials and the auletai; next, the sacred objects (line 30: ἱερὰ μυστικά) in caskets are transported on chariots led by maidens also named hierai; these are followed by female religious officials linked to Demeter’s cults (a banquet-setter with her assistant, and two priestesses from two different sanctuaries); the last participants mentioned are the hierai one by one, in an order determined by an allotment organised by the gynaikonomos, and the hieroi in an order arranged by the Ten Men (without allotment). The presence of a priest and a priestess related to the gods of the Mysteries (perhaps respectively attached to the Great Gods and Hagna: see Pirenne-Delforge 2008, p. 309-310; or both to the Megaloi Theoi, cf. Carbon and see below at lines 68-73 for a female component in this group of deities) could be an indication that the priest was in charge of men and the priestess in charge of women during the initiation ritual (cp. CGRN 98, Erythrai). For the banquet-setter, θοιναρμοστρία, in the cult of Demeter and associated divinities in Messenia, cf. here CGRN 159, lines 10, 12, 15.

Lines 33-34: At the end of the section about the procession, the sacrificial animals are mentioned, but their proper place in the cortège is impossible to deduce from this mention. Demeter receives a pregnant sow (a pregnant animal is rather a common offering for this goddess: cf. here CGRN 2, Gortyn, line 3; CGRN 56, Marathonian Tetrapolis, col. II, line 12; CGRN 156, Mykonos, lines 12-13); a ram is to be given to Hermes (cp. at Erchia, CGRN 52 col. Ε, lines 49-52, and Paus. 2.3.4); a heifer and a pig are offered to the different deities underlying the Great Gods, a boar to Apollo Karneios, and a sheep (probably a ewe) to Hagna. See the commentary below on lines 68-73 concerning these gods and their respective sacrifices.

Lines 39-41: On the euphemia required during certain rituals, see CGRN 86 A (Kos), lines 31-32 with commentary. On the punishment of disorderly conduct during festivals, see notably CGRN 43 (Athens), lines 25-28 (a fine), and CGRN 186 (Ilion), line 29 (corporal punishment with a rhabdos; but a lacuna does not allow us to know if the officials involved were called rhabdophoroi as at Andania).

Lines 64-68: The supply of sacrificial animals (lines 64-73 in total) is a constant concern in ritual norms, both with regard to financing and accountability, as well as concerning the appropriate selection of animals to be offered to the gods on behalf of the whole community (on the selection of animals for sacrifice, cf. e.g. CGRN 86 A, Kos). In the present case, the recurrent phrasing αἱ θυσίαι καὶ τά μυστήρια (lines 9-10, 39, 74, 75, 85-86, 183-184, and Syll.³ 735) attests to the importance of the sacrificial component of the festival, even though the emphasis is usually put on the figure of Mnasistratos and on the Mysteries. Before the Mysteries, two white lambs are provided for a preliminary sacrifice, about which nothing is known (Parker, p. 283, n. 11 considers their purpose to be the purification of people), as well as a ram and three piglets for purificatory purposes, in an unknown place in the case of the ram and in a theatre in the case of the piglets (lines 67-68); whether this took place in Messene before the procession or in the Karneiasion at Andania prior to the celebrations remains unclear, however. One hundred lambs are needed for the first-initiates, perhaps for purificatory purposes too (cp. IE 159, line 62, from Eleusis); there is a clear distinction between the mention of these lambs and the expression ἐν δὲ τᾶι πομπᾶι that follows.

Lines 68-73: The animals already mentioned in lines 33-34 concerning the procession appear again in this part of the document where the topic at hand is their supply. This explains the specification of the age of the heifer offered to the Great Gods (two years old: line 69), which would also have qualified the price of the animal. The identity of the deities concerned has been extensively discussed, mainly in comparison with the account of Pausanias’ visit of the Karneiasion (4.33.4-5). First, he gives a list of statues seen in the grove: Apollo Karneios, Hermes carrying a ram, and Hagne, who according to him is another name of Kore, the daughter of Demeter. Then, he refers to the mysteries held in this place in honour of Great Goddesses and which he considers as the second more important ones after the Eleusinian mysteries. The first part of the list corresponds exactly to the deities of the inscription, Apollo Karneios, Hermes (even the reference to a ram as a sacrificial animal for this god fits well), and Hagna. Conversely, there is some uncertainty of the correspondence between the Great Gods found here and the Great Goddesses mentioned by Pausanias. This problem has been addressed in the scholarship in many ways, but remains open to some degree. More certainty is offered by the status of Apollo Karneios in the eponymous sanctuary (Karneiasion): one may reasonably suspect that his priestess does not appear in the description of the procession but only at the end of the inscription when the sacred meal is concerned (line 97) because she meets the procession when it arrives at the sanctuary of which she is in charge (cf. Gawlinski, p. 211-212). Another certainty is the importance of Demeter in the sacrificial process, sustained by the presence of two of her priestesses, yet a clear connexion with the Mysteries is only apparent in Pausanias’s reading of the ritual. For Hagna, see below on lines 85-89. All the male gods receive male animals, and goddesses, female ones. As Carbon argues, this must also be the case for the Great Gods, who receive δάμαλιν (διετῆ), σῦν; this is not "a young (two-year-old) sow" as is usually interpreted in all of the editions (δάμαλις cannot be an adjective and, at any rate, the qualifier would be expected after the animal, cp. the σῦν ἐπίτοκα for Demeter); the heifer is also know elsewhere to have been exclusively offered to goddesses, cf. CGRN 145 (Kos), line 19, with further refs. Accordingly, we must presume that the designation "Great Gods" included both female and male elements, receiving a two-year-old heifer (δάμαλιν διετῆ) and a male pig (σῦν) respectively. In this way, we come perhaps closer to reconciling Pausanias' Great Goddesses with the Great Gods found in the inscription: Demeter as well as a Megala Thea (part of the Megaloi Theoi) were clearly concerned by both the sacrificial rituals and the mysteries, alongside a Megas Theos or further Megaloi Theoi; see Carbon for further discussion of the possible identities of these Great Gods.

Lines 73-75: The musicians are expected to perform a “public service for the gods” (λειτουργούντω τοῖς θεοῖς), which could mean that the performance was to some degree considered as an offering (cp. line 115: the verb without τοῖς θεοῖς). The participation of some of them (involved in the choruses) in the sacred meal with the most important officials (lines 97-98) would tend support this interpretation.

Lines 78-80: The prohibition against cutting wood in the sanctuary was probably in effect all the time, and not only during the Mysteries. For such prohibitions, commonly found in ritual norms, see e.g. LSCG 84 (Korope); 91 (Euboia), lines 9-11; 111 (Paros); 148 (Gortyn); and 150A-B (Kos).

Lines 80-84: On sanctuaries as places of asylum, see CGRN 71 (Metropolis) with commentary.

Lines 84-85: Hagna is the name of the goddess of the local spring, perhaps converted into a built fountain (κράνα; but see Paus. 4.33.4: ὕδωρ δέ ἄνεισιν ἐκ πηγῆς). Mnasistratos is expected to take care of the "spring named Hagna in the ancient writings" and of the statue next to it (perhaps a representation of the goddess). The “ancient writings” concerning Hagna are not necessarily identical with the biblia mentioned in lines 11-12; the reference could instead be to an old inscribed stele, which would have named the spring within the grove or, perhaps, to an inscription engraved or painted on the base of the statue erected near the spring (cf. LSJ s.v. ἐγγράφω); see Pirenne-Delforge 2010 for this discussion.

Lines 85-89: Mnasistratos (see above at lines 11-12) will take part in the sacrifices and the Mysteries, and receive what the sacrificers place on the table near the fountain, as well as the skins of the sacrificial animals. His share will also include a third of the cash removed from one of the money-boxes to be built in the sacred grove and closely related to the fountain (lines 92-94). These prerogatives are similar to priestly shares in other contexts (cp. CGRN 36, Chios; CGRN 39, Miletos; CGRN 147, Kos, lines 11-12, etc.) but Mnasistratos does not appear explicitly as the priest of Hagna.

Lines 95-99: Once the “customary portions” (τὰ νόμιμ[α μέρη], if the restoration is correct; but see Carbon, p. 324-325 with n. 6. for some doubts; cp. also SEG 45, 1508A, Bargylia, lines 9-10: τὰ νομιζόμενα γέρα) have been removed by the hieroi, the rest of the meat is used for the sacred meal, probably held in the sanctuary, in the company of the hierai (women and maidens). As organisers, the hieroi “invite” the priest and the priestess (of the Great Gods of the Mysteries; see above on lines 28-33), the priestess of Karneios (who was already in the sanctuary? see above on lines 68-73), Mnasistratos and his family, some of the musicians and their helpers. Did the women and maidens participate or take part in the preparation of the meal? As Gawlinski concluded (p. 210), “specific duties are not indicated for either group, but neither are they excluded”. Other participants in the sacred meal remain possible, but are nowhere made explicit.

Lines 113-115: The copy here refers to an archival text to be handed over to the nomodeiktai, the “legal advisors” in Messene, who were supposed to keep it in the archive for storage and consultation. Contrary to many other inscriptions, nothing is said here or in the further conclusion of the dossier about the stone(s) into which the text needs to be engraved and its place(s) of display (cp. CGRN 90, Ialysos, lines 5-18); perhaps this may have been indicated in the now missing earlier stele (see above).

Publication

Creative Commons Attribution-NonCommercial-ShareAlike International License 4.0 .

All citation, reuse or distribution of this work must contain somewhere a link back to the URL http://cgrn.ulg.ac.be/ and the filename, as well as the year of consultation (see “Home” for details of how to cite).

Authors

  • Jan-Mathieu Carbon
  • Saskia Peels

Project Director

Vinciane Pirenne-Delforge

How To Cite

CGRN 222, l. x-x.

Alternatively, a more detailed version of this citation, with the relevant URL, can be:
CGRN 222, l. x-x (http://cgrn.philo.ulg.ac.be/file/222/).

The full citation of the CGRN in a list of abbreviations or a bibliography is the following:
J.-M. Carbon, S. Peels and V. Pirenne-Delforge, Collection of Greek Ritual Norms (CGRN), Liège 2015- (http://cgrn.ulg.ac.be, consulted in [2019]).

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	    			<title><idno type="filename">CGRN 222</idno>: <rs type="textType" key="dossier of regulations">Dossier of regulations</rs> concerning the mysteries at Andania</title>
	    			<author>Jan-Mathieu Carbon</author>
	    			<author>Saskia Peels</author>
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					<authority>Collection of Greek Ritual Norms, F.R.S.-FNRS Project no. 2.4561.12, University of Liège.</authority>
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		<p> <rs type="objectType">Stele</rs> of bluish marble (local Messenian stone), broken (or cut) into two parts of about equal size.</p>
		
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			<p>There is a moulding on the upper part of Face A, which has been chipped away; the letters begin immediately underneath it, but due to the chipping line 1 is somewhat damaged. Fragment 1 (the upper half) is in good condition, but Fragment 2 is more worn. Due to the break, only the upper half of the last line of Fragment 1 and lower half of the first line of Fragment 2 are preserved.</p>
			<p>Letters: <height unit="cm">0.9-1.1</height>. Space between lines: <height unit="cm">0.3-0.4</height>.</p>
			<p> For a very detailed description of the letters, cf. Gawlinski, p. 60-63.</p>
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		<p><origDate notBefore="-0100" notAfter="0023">probably 23 AD</origDate></p>
							
		<p><desc>Justification: the inscription refers to itself as being published in the year preceding year 55 of an era (cf. lines 10-11, 52, 54 and 90). According to Gawlinski (with extensive discussion p. 3-11), the reference should be to the Achaean era of 146 BC, and thus the inscription would date to 91 BC. Themelis has argued against this and in favour of a dating according to the Aktian era. As Stroud ap. <bibl type="abbr" n="SEG">SEG</bibl> 59, 403, notes, only 1-2 inscriptions, out of 19 late Hellenistic or Roman instances collected by Gawlinski, are dated according to the Achaean era. But the debate continues; for arguments in favour of maintaining the earlier date, cf. also Deshours 2006 and 2012.
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	<provenance><p> Found in a field not far from the village of
		<placeName key="Polichne" n="Peloponnese"><ref target="http://pleiades.stoa.org/places/570625/" type="external">Polichne</ref></placeName>. This inscription was discovered in 1858 and incorporated into the wall of the church of Agios Konstantinos in the village of Konstantinoi in Messenia, where it remains today.</p>
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	    		<change>Last revised by XX in 20XX.</change>     
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	    			<head>Bibliography</head>
	    			
	    			<p> Edition here based on <bibl type="author_date" n="Gawlinski 2012">Gawlinski 2012</bibl>, with ph. fig. 1-20. For the reading and interpretation of lines 34 and 69, see Carbon 2012.</p>
	    			<p> Other editions:                   
	    			
	    				<bibl type="author_date" n="Koumanidis - Blastos 1859">Koumanidis - Blastos 1859</bibl>;
	    				<bibl type="author_date" n="Conze - Michaelis 1861">Conze - Michaelis 1861</bibl>;
	    				<bibl type="author_date" n="Foucart 1876">Foucart 1876</bibl>;
	    				Kolbe <bibl type="abbr" n="IG V.1">IG V.1</bibl> 1390;
	    				<bibl type="author_date" n="Deshours 2006">Deshours 2006</bibl>.
	    			</p>
	    			
	    			<p> Cf. also:
	    				Ziehen <bibl type="abbr" n="LGS II">LGS II</bibl> 58; 
	    				Sokolowski <bibl type="abbr" n="LSCG">LSCG</bibl> 65; <bibl type="abbr" n="SEG">SEG</bibl> 59, 403.
	    			</p>	    			
	    			<p> Further bibliography: 
	    				<bibl type="author_date" n="Guarducci 1934">Guarducci 1934</bibl>; <bibl type="author_date" n="Chaniotis 1995">Chaniotis 1995</bibl>; <bibl type="author_date" n="Zunino 1997">Zunino 1997</bibl>: 301-334 (with Italian translation); <bibl type="author_date" n="Piolot 1999">Piolot 1999</bibl>; <bibl type="author_date" n="Brulé - Piolot 2002">Brulé - Piolot 2002</bibl>; <bibl type="author_date" n="Graf 2003">Graf 2003</bibl>: 242-245; <bibl type="author_date" n="Themelis 2007">Themelis 2007</bibl>; <bibl type="author_date" n="Themelis 2008">Themelis 2008</bibl>; <bibl type="author_date" n="Pirenne-Delforge 2008a">Pirenne-Delforge 2008a</bibl>: 304-312; <bibl type="author_date" n="Pirenne-Delforge 2010">Pirenne-Delforge 2010</bibl>; <bibl type="author_date" n="Carbon 2012">Carbon 2012</bibl>; <bibl type="author_date" n="Deshours 2012">Deshours 2012</bibl>; <bibl type="author_date" n="Bremmer 2014">Bremmer 2014</bibl>: 86-96.</p>
</div>
	    			<div type="edition">
					<head>Text</head>
	  <ab subtype="face" n="A">Face A
	
<lb xml:id="line_1" n="1"/> <name type="invocation"><w lemma="ὅρκος"><supplied reason="lost">ὅρκος</supplied></w></name> <name type="personnel"><w lemma="ἱερός"><unclear>ἱε</unclear>ρῶν</w></name> καὶ <name type="personnel"><w lemma="ἱερός">ἱερᾶν</w></name>· ὁ <name type="title"><w lemma="γραμματεύς">γραμματεὺς</w></name> τῶν <name type="title"><w lemma="σύνεδρος">συνέδρων</w></name> τοὺς <w lemma="γίγνομαι">γενηθέντας</w> <name type="personnel"><w lemma="ἱερός">ἱεροὺς</w></name> <name type="invocation"><w lemma="ὁρκίζω">ὁρκιξάτω</w></name> <w lemma="παραχρῆμα">παραχρῆμα</w>, <w lemma="ἄν">ἂμ</w> <w lemma="μή">μή</w> <w lemma="τις">τις</w> <w lemma="ἀρρωστέω">ἀρρωσ<supplied reason="lost">τεῖ</supplied></w>,
		    				
	    				
<lb xml:id="line_2" n="2"/> <name type="genericOffering"><w lemma="ἱερός"><supplied reason="lost">ἱερῶ</supplied>ν</w></name> <w lemma="καίω">καιομένων</w>, <name type="liquid"><w lemma="αἷμα">αἷμα</w></name> καὶ <name type="liquid"><w lemma="οἶνος">οἶνον</w></name> <name type="sacrifice"><w lemma="σπένδω">σπένδοντας</w></name>, τὸν <name type="invocation"><w lemma="ὅρκος">ὅρκον</w></name> τὸν <w lemma="ὑπογράφω">ὑπογεγραμμένον</w>· "<name type="invocation"><w lemma="ὄμνυμι">ὀμνύω</w></name> τοὺς <name type="deity" key="Demeter"><name type="deity" key="unclear"><w lemma="θεός">θεούς</w></name></name> <w lemma="ὅς">οἷς</w> τὰ <name type="festival"><w lemma="μυστήριον">μυστήρια</w></name> <w lemma="ἐπιτελέω">ἐπιτ<unclear>ε</unclear>
		    					
		    					
<lb xml:id="line_3" n="3" break="no"/><supplied reason="lost">λε</supplied><unclear>ῖ</unclear>ται</w>", <w lemma="ἐπιμέλεια">ἐπιμέλειαν</w> <w lemma="ἔχω">ἕξειν</w>, <w lemma="ὅπως">ὅπως</w> <w lemma="γίγνομαι">γίνηται</w> τὰ <w lemma="κατά">κατὰ</w> τὰν <w lemma="τελετή">τελετὰν</w> <w lemma="θεοπρεπής">θεοπρεπῶς</w> καὶ <w lemma="ἀπό">ἀπὸ</w> <w lemma="πᾶς">παντὸς</w> τοῦ <w lemma="δίκαιος">δικαίου</w>, καὶ <w lemma="μήτε">μήτε</w> <w lemma="αὐτός">αὐ
		    				
		    						
<lb xml:id="line_4" n="4" break="no"/><supplied reason="lost">τ</supplied>ὸς</w> <w lemma="μηθείς">μηθὲν</w> <w lemma="ἄσχημος">ἄσχημον</w> <w lemma="μηδέ">μηδὲ</w> <w lemma="ἄδικος">ἄδικον</w> <w lemma="ποιέω">ποιήσειν</w> <w lemma="ἐπί">ἐπὶ</w> <w lemma="καταλύω">καταλύσει</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name> <w lemma="μηδέ">μηδὲ</w> <w lemma="ἄλλος">ἄλλωι</w> <w lemma="ἐπιτρέπω">ἐπιτρέψειν</w>, <w lemma="ἀλλά">ἀλλὰ</w> <w lemma="κατακολουθέω">κατακολου
		    									    							
<lb xml:id="line_5" n="5" break="no"/><unclear>θ</unclear>ήσειν</w> τοῖς <name type="authority"><w lemma="γράφω">γεγραμμένοις</w></name>, <name type="invocation"><w lemma="ἐξορκίζω">ἐξορκίσειν</w></name> δὲ καὶ τὰς <name type="personnel"><w lemma="ἱερός">ἱερὰς</w></name> καὶ τὸν <name type="personnel"><w lemma="ἱερεύς">ἱερῆ</w></name> <w lemma="κατά">κατὰ</w> τὸ <name type="authority"><w lemma="διάγραμμα">διάγραμμα</w></name> "<name type="invocation"><w lemma="εὐορκέω">εὐορκοῦντι</w></name> μέν <w lemma="μοι">μοι</w> <w lemma="εἰμί">εἴη</w>, <w lemma="ὅς">ἃ</w> τοῖς <w lemma="εὐσεβέω">εὐ
		    								
	<lb xml:id="line_6" n="6" break="no"/>σεβέοις</w>, <name type="invocation"><w lemma="ἐπιορκέω">ἐφιορκοῦντι</w></name> δὲ <w lemma="ἐναντίος">τἀναντία</w>"· <w lemma="ἄν">ἂν</w> δέ <w lemma="τις">τις</w> <w lemma="μή">μὴ</w> <w lemma="ἐθέλω">θέλει</w> <name type="invocation"><w lemma="ὄμνυμι">ὀμνύειν</w></name>, <name type="punishment"><w lemma="ζημιόω">ζαμιούτω</w></name> <w lemma="δραχμή">δραχμαῖς</w> <w lemma="χίλιοι">χιλίαις</w> καὶ <w lemma="ἄλλος">ἄλλον</w> <w lemma="ἀντί">ἀντὶ</w> <w lemma="οὗτος">τούτου</w> <w lemma="κληρόω">κλαρωσά
		    									
<lb xml:id="line_7" n="7" break="no"/>τω</w> <w lemma="ἐκ">ἐκ</w> τᾶς <w lemma="αὐτός">αὐτᾶς</w> <name type="group"><w lemma="φυλή">φυλᾶς</w></name>· τὰς δὲ <name type="personnel"><w lemma="ἱερός">ἱερὰς</w></name> <name type="invocation"><w lemma="ὁρκίζω">ὁρκιζέτω</w></name> ὁ <name type="personnel"><w lemma="ἱερεύς">ἱερεὺς</w></name> καὶ οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="ἱερός">ἱερῶ<choice><corr>ι</corr><sic>κ</sic></choice></w></name> τοῦ <name type="epithet" key="Karneios"><w lemma="Κάρνειος">Καρνείου</w></name> τᾶι <w lemma="πρότερος">πρότερον</w> <w lemma="ἡμέρα">ἁμέραι</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστη
		    												    										
	<lb xml:id="line_8" n="8" break="no"/>ρίων</w></name> τὸν <w lemma="αὐτός">αὐτὸν</w> <name type="invocation"><w lemma="ὅρκος">ὅρκον</w></name> καὶ <name type="invocation"><w lemma="προσεξορκίζω">ποτεξορκιζόντω</w></name>· "<w lemma="ποιέω">πεποίημαι</w> δὲ καὶ <w lemma="πρός">ποτὶ</w> τὸν <w lemma="ἀνήρ">ἄνδρα</w> τὰν <w lemma="συμβίωσις">συμβίωσιν</w> <w lemma="ὅσιος">ὁσίως</w> καὶ <w lemma="δίκαιος">δικαίως</w>"· τὰν δὲ <w lemma="μή">μ<unclear>ὴ</unclear></w>
		    				
		    				<lb xml:id="line_9" n="9"/> <w lemma="ἐθέλω">θέλουσαν</w> <name type="invocation"><w lemma="ὄμνυμι">ὀμνύειν</w></name> <name type="punishment"><w lemma="ζημιόω">ζαμιούντω</w></name> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="δραχμή">δραχμαῖς</w> <w lemma="χίλιοι">χιλίαις</w> καὶ <w lemma="μή">μὴ</w> <w lemma="ἐπιτρέπω">ἐπιτρεπόντω</w> <w lemma="ἐπιτελέω">ἐπιτελεῖν</w> τὰ <w lemma="κατά">κατὰ</w> τὰς <name type="sacrifice"><w lemma="θυσία">θυσίας</w></name> <w lemma="μηδέ">μηδὲ</w> <w lemma="μετέχω">μετέ
	    					
	    					<lb xml:id="line_10" n="10" break="no"/>χειν</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name>, αἱ δὲ <name type="invocation"><w lemma="ὄμνυμι">ὀμόσασαι</w></name> <w lemma="ἐπιτελέω">ἐπιτελούντω</w>· οἱ δὲ <w lemma="γίγνομαι">γεγενημένοι</w> <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> καὶ <name type="personnel"><w lemma="ἱερός">ἱεραὶ</w></name> <w lemma="ἐν">ἐν</w> τῶι <w lemma="πέμπτος">πέμπτωι</w> καὶ <w lemma="πεντηκοστός">πεντηκοστῶι</w>
	    				
	  	<lb xml:id="line_11" n="11"/> <w lemma="ἔτος">ἔτει</w> <name type="invocation"><w lemma="ὄμνυμι">ὀμοσάντω</w></name> τὸν <w lemma="αὐτός">αὐτὸν</w> <name type="invocation"><w lemma="ὅρκος">ὅρκον</w></name> <w lemma="ἐν">ἐν</w> τῶι <w lemma="ἑνδέκατος">ἑνδεκάτωι</w> <name type="month"><w lemma="μείς">μηνὶ</w></name> <w lemma="πρό">πρὸ</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name>. <space quantity="1" unit="character"/> <w lemma="παράδοσις">παραδόσιος</w>· <space quantity="1" unit="character"/> τὰν δὲ <name type="object"><w lemma="κάμπτρα">κάμπτραν</w></name> καὶ τὰ
	    				
	    				<lb xml:id="line_12" n="12"/> <name type="object"><w lemma="βιβλίον">βιβλία</w></name>, <w lemma="ὅς">ἃ</w> <w lemma="δίδωμι">δέδωκε</w> Μνασίστρατος, <w lemma="παραδίδωμι">παραδιδόντω</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> τοῖς <w lemma="ἐπικαθίστημι">ἐπικατασταθέντοις</w>, <w lemma="παραδίδωμι">παραδιδόντω</w> δὲ καὶ τὰ <w lemma="λοιπός">λοιπά</w>, <w lemma="ὅσος">ὅσα</w>
	    				
	  	<lb xml:id="line_13" n="13"/> <w lemma="ἄν">ἂν</w> <w lemma="κατασκευάζω">κατασκευασθεῖ</w> <w lemma="χάρις">χάριν</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name>. <space quantity="1" unit="character"/><name type="adornment"><w lemma="στέφανος">στεφάνων</w></name>· <space quantity="1" unit="character"/> <name type="adornment"><w lemma="στέφανος">στεφάνους</w></name> δὲ <w lemma="ἔχω">ἐχόντω</w> οἱ μὲν <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> καὶ αἱ <name type="personnel"><w lemma="ἱερός">ἱεραὶ</w></name> <name type="clothing"><w lemma="πῖλος">πῖλον</w></name> <name type="colour2"><w lemma="λευκός">λευκόν</w></name>,
	    				
	    				<lb xml:id="line_14" n="14"/> τῶν δὲ <name type="person"><w lemma="τελέω">τελουμένων</w></name> οἱ <name type="person"><w lemma="πρωτομύστης">πρωτομύσται</w></name> <name type="clothing"><w lemma="στλεγγίς">στλεγγίδα</w></name>· <w lemma="ὅταν">ὅταν</w> δὲ οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <name type="invocation"><w lemma="παραγγέλλω">παραγγείλωντι</w></name>, τὰμ μὲν <name type="clothing"><w lemma="στλεγγίς">στλεγγίδα</w></name> <w lemma="ἀποτίθημι">ἀποθέσθωσαν</w>,
	    				
	  	<lb xml:id="line_15" n="15"/> <name type="adornment"><w lemma="στεφανόω">στεφανούσθωσαν</w></name> δὲ <w lemma="πᾶς">πάντες</w> <name type="vegetal"><w lemma="δάφνη">δάφναι</w></name>. <space quantity="1" unit="character"/> <name type="clothing"><w lemma="εἱματισμός">εἱματισμοῦ</w></name>· <space quantity="1" unit="character"/> οἱ <name type="person"><w lemma="τελέω">τελούμενοι</w></name> τὰ <name type="festival"><w lemma="μυστήριον">μυστήρια</w></name> <name type="clothing"><w lemma="ἀνυπόδητος">ἀνυπόδετοι</w></name> <w lemma="ἵστημι">ἔστωσαν</w> καὶ <w lemma="ἔχω">ἐχόντω</w> τὸν
	    				
<lb xml:id="line_16" n="16"/> <name type="clothing"><w lemma="εἱματισμός">εἱματισμὸν</w></name> <name type="colour2"><w lemma="λευκός">λευκόν</w></name>, αἱ δὲ <name type="person"><w lemma="γυνή">γυναῖκες</w></name> <w lemma="μή">μὴ</w> <w lemma="διαφανής">διαφανῆ</w> <w lemma="μηδέ">μηδὲ</w> τὰ <w lemma="σημεῖον">σαμεῖα</w> <w lemma="ἐν">ἐν</w> τοῖς <name type="clothing"><w lemma="εἱματισμός">εἱματίοις</w></name> <w lemma="πλατύς">πλατύτερα</w> <w lemma="ἡμιδακτύλιον">ἡμιδακτυλίου</w>, καὶ αἱ
	    				
<lb xml:id="line_17" n="17"/> μὲν <name type="person"><w lemma="ἰδιώτης">ἰδιώτιες</w></name> <w lemma="ἔχω">ἐχόντω</w> <name type="clothing"><w lemma="χιτών">χιτῶνα</w></name> <w lemma="λίνεος">λίνεον</w> καὶ <name type="clothing"><w lemma="εἱμάτιον">εἱμάτιον</w></name> <w lemma="μή">μὴ</w> <w lemma="πλείων">πλείονος</w> <w lemma="ἄξιος">ἄξια</w> <w lemma="δραχμή">δραχμᾶν</w> <w lemma="ἑκατόν">ἑκατόν</w>, αἱ δὲ <name type="person"><w lemma="παῖς">παῖδες</w></name> <name type="clothing"><w lemma="καλάσιρις">καλάσηριν</w></name> ἢ <name type="clothing"><w lemma="σινδονίτης">σιν
	    					
<lb xml:id="line_18" n="18" break="no"/>δονίταν</w></name> καὶ <name type="clothing"><w lemma="ἱμάτιον">εἱμάτιον</w></name> <w lemma="μή">μὴ</w> <w lemma="πλείων">πλείονος</w> <w lemma="ἄξιος">ἄξια</w> <w lemma="μνᾶ">μνᾶς</w>, αἱ δὲ <name type="person"><w lemma="δοῦλος">δοῦλαι</w></name> <name type="clothing"><w lemma="καλάσιρις">καλάσηριν</w></name> ἢ <name type="clothing"><w lemma="σινδονίτης">σινδονίταν</w></name> καὶ <name type="clothing"><w lemma="ἱμάτιον">εἱμάτιον</w></name> <w lemma="μή">μὴ</w> <w lemma="πλείων">πλείονος</w> <w lemma="ἄξιος">ἄξια</w> <w lemma="δραχμή">δρα
	    						
<lb xml:id="line_19" n="19" break="no"/>χμᾶν</w> <w lemma="πεντήκοντα">πεντήκοντα</w>· αἱ δὲ <name type="personnel"><w lemma="ἱερός">ἱεραί</w></name>, αἱ μὲν <name type="person"><w lemma="γυνή">γυναῖκες</w></name> <name type="clothing"><w lemma="καλάσιρις">καλάσηριν</w></name> ἢ <name type="clothing"><w lemma="ὑπόδυμα">ὑπόδυμα</w></name> <w lemma="μή">μὴ</w> <w lemma="ἔχω">ἔχον</w> <w lemma="σκιά">σκιὰς</w> καὶ <name type="clothing"><w lemma="ἱμάτιον">εἱμάτιον</w></name> <w lemma="μή">μὴ</w> <w lemma="πλείων">πλέονος</w> <w lemma="ἄξιος">ἄξια</w> <w lemma="δύο">δύο</w>
	    				
<lb xml:id="line_20" n="20"/> <w lemma="μνᾶ">μνᾶν</w>, αἱ δὲ <name type="person"><w lemma="παῖς"><supplied reason="lost">παῖδε</supplied>ς</w></name> <name type="clothing"><w lemma="καλάσιρις">καλάσηριν</w></name> καὶ <name type="clothing"><w lemma="ἱμάτιον">εἱμάτιον</w></name> <w lemma="μή">μὴ</w> <w lemma="πλείων">πλείονος</w> <w lemma="ἄξιος">ἄξια</w> <w lemma="δραχμή">δραχμᾶν</w> <w lemma="ἑκατόν">ἑκατόν</w>· <w lemma="ἐν">ἐν</w> δὲ τᾶι <w lemma="πομπή">πομπᾶι</w> αἱ μὲν <name type="personnel"><w lemma="ἱερός">ἱεραὶ</w></name> <name type="person"><w lemma="γυνή">γυναῖκες</w></name> <name type="clothing"><w lemma="ὑποδύτης">ὑποδύ
	    					
<lb xml:id="line_21" n="21" break="no"/>ταν</w></name> καὶ <name type="clothing"><w lemma="ἱμάτιον">εἱμάτιον</w></name> <w lemma="γυναικεῖος">γυναικεῖον</w> <w lemma="οὖλος">οὖλον</w>, <w lemma="σημεῖον">σαμεῖα</w> <w lemma="ἔχω">ἔχον</w> <w lemma="μή">μὴ</w> <w lemma="πλατύς">πλατύτερα</w> <w lemma="ἡμιδακτύλιον">ἡμιδακτυλίου</w>, αἱ δὲ <name type="person"><w lemma="παῖς">παῖδες</w></name> <name type="clothing"><w lemma="καλάσιρις">καλάσηριν</w></name> καὶ <name type="clothing"><w lemma="ἱμάτιον">εἱμάτιον</w></name> <w lemma="μή">μὴ</w> <w lemma="διαφανής">δια
	    						
	    						<lb xml:id="line_22" n="22" break="no"/>φανές</w>· <w lemma="μή">μὴ</w> <w lemma="ἔχω">ἐχέτω</w> δὲ <w lemma="μηδείς">μηδεμία</w> <name type="object"><w lemma="χρυσίον">χρυσία</w></name> <w lemma="μηδέ">μηδὲ</w> <w lemma="φῦκος">φῦκος</w> <w lemma="μηδέ">μηδὲ</w> <w lemma="ψιμύθιον">ψιμίθιον</w> <w lemma="μηδέ">μηδὲ</w> <name type="adornment"><w lemma="ἀνάδημα">ἀνάδεμα</w></name> <w lemma="μηδέ">μηδὲ</w> τὰς <w lemma="θρίξ">τρίχας</w> <w lemma="ἀναπλάσσω">ἀνπεπλεγμένας</w> <w lemma="μηδέ">μηδὲ</w> <name type="clothing"><w lemma="ὑπόδημα">ὑπ<supplied reason="undefined" evidence="previouseditor">ο</supplied>
	    							
	    							<lb xml:id="line_23" n="23" break="no"/>δήματα</w></name> <w lemma="εἰ">εἰ</w> <w lemma="μή">μὴ</w> <w lemma="πίλινα">πίλινα</w> ἢ <name type="portion"><w lemma="δερμάτινος">δερμάτινα</w></name> <name type="sacrifice"><w lemma="ἱεροθύτης">ἱερόθυτα</w></name>· <name type="object"><w lemma="δίφρος">δίφρους</w></name> δὲ <w lemma="ἔχω">ἐχόντω</w> αἱ <name type="personnel"><w lemma="ἱερός">ἱεραὶ</w></name> <name type="object"><w lemma="οἰσύϊνος">εὐσυΐνους</w></name> <w lemma="στρογγύλος">στρογγύλους</w> καὶ <w lemma="ἐπί">ἐπ’</w><w lemma="αὐτός"><supplied reason="lost">α</supplied><unclear>ὐτ</unclear>ῶν</w> <name type="object"><w lemma="προσκεφάλαιον">ποτικεφάλαι<unclear>α</unclear></w></name>
	    				
	    				<lb xml:id="line_24" n="24"/> ἢ <name type="object"><w lemma="σπεῖρα">σπῖραν</w></name> <name type="colour2"><w lemma="λευκός">λευκά</w></name>, <w lemma="μή">μὴ</w> <w lemma="ἔχω">ἔχοντα</w> <w lemma="μήτε">μήτε</w> <name type="colour2"><w lemma="σκιά">σκιὰν</w></name> <w lemma="μήτε">μήτε</w> <name type="colour2"><w lemma="πορφύρεος">πορφύραν</w></name>· <w lemma="ὅσος">ὅσα<supplied reason="omitted">ς</supplied></w> δὲ <w lemma="δεῖ">δεῖ</w> <w lemma="διασκευάζω">διασκευάζεσθαι</w> <w lemma="εἰς">εἰς</w> <name type="deity" key="Demeter"><name type="deity" key="Persephone"><w lemma="θεός">θεῶν</w></name></name> <w lemma="διάθεσις">διάθεσιν</w>, <w lemma="ἔχω">ἐχόντω</w> τὸν <name type="clothing"><w lemma="εἱματισμός">εἱματισμόν</w></name>,
	    				
	    				<lb xml:id="line_25" n="25"/> <w lemma="κατά">καθ’</w> <w lemma="ὅς">ὃ</w> <w lemma="ἄν">ἂν</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="διατάσσω">διατάξωντι</w>· <w lemma="ἄν">ἂν</w> δέ <w lemma="τις">τις</w> <w lemma="ἄλλως">ἄλλ<supplied reason="omitted">ω</supplied>ς</w> <w lemma="ἔχω">ἔχει</w> τὸν <name type="clothing"><w lemma="εἱματισμός">εἱματισμὸν</w></name> <w lemma="παρά">παρὰ</w> τὸ <name type="authority"><w lemma="διάγραμμα">διάγραμμα</w></name>, ἢ <w lemma="ἄλλος">ἄλλο</w> <w lemma="τις">τι</w> τῶν <w lemma="κωλύω">κεκωλυμένων</w>, <w lemma="μή">μὴ</w> <w lemma="ἐπιτρέπω">ἐπιτρπέ
	    					
	    					<lb xml:id="line_26" n="26" break="no"/>τω</w> ὁ <name type="title"><w lemma="γυναικονόμος">γυναικονόμος</w></name> καὶ <w lemma="ἐξουσία">ἐξουσίαν</w> <w lemma="ἔχω">ἐχέτω</w> <w lemma="λυμαίνω">λυμαίνεσθαι</w>, καὶ <w lemma="εἰμί">ἔστω</w> <name type="genericOffering"><w lemma="ἱερός">ἱερὰ</w></name> τῶν <name type="deity" key="unclear"><name type="deity" key="Demeter"><w lemma="θεός">θεῶν</w></name></name>. <space quantity="1" unit="character"/> <name type="invocation"><w lemma="ὅρκος">ὅρκος</w></name> <name type="personnel"><w lemma="γυναικονόμος">γυναικονόμου</w></name>· <space quantity="1" unit="character"/> οἱ δὲ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="ὅταν">ὅταν</w> καὶ <w lemma="αὐτός">αὐτοὶ</w> <name type="invocation"><w lemma="ὄμνυμι">ὀμό
	    						
	    					<lb xml:id="line_27" n="27" break="no"/>σωντι</w></name>, <name type="invocation"><w lemma="ὁρκίζω">ὁρκιζόντω</w></name> τὸν <name type="title"><w lemma="γυναικονόμος">γυναικονόμον</w></name> <w lemma="ἐπί">ἐπὶ</w> τῶν <w lemma="αὐτός">αὐτῶν</w> <name type="sacrifice"><w lemma="ἱερός">ἱερῶν</w></name>, <w lemma="εἰ">εἶ</w> μὰν <w lemma="ἔχω">ἕξειν</w> <w lemma="ἐπιμέλεια">ἐπιμέλειαν</w> <w lemma="περί">περί</w> τε τοῦ <name type="clothing"><w lemma="εἱματισμός">εἱματισμοῦ</w></name> καὶ τῶν <w lemma="λοιπός">λοιπῶν</w> τῶν
	    				
	  	<lb xml:id="line_28" n="28"/> <w lemma="ἐπιτάσσω">ἐπιτεταγμένων</w> <w lemma="μοι">μοι</w> <w lemma="ἐν">ἐν</w> τῶι <name type="authority"><w lemma="διάγραμμα">διαγράμματι</w></name>". <space quantity="1" unit="character"/> <w lemma="πομπή">πομπᾶς</w>· <w lemma="ἐν">ἐν</w> δὲ τᾶι <w lemma="πομπή">πομπᾶι</w> <w lemma="ἄγω">ἁγείστω</w> Μνασίστρατος, <w lemma="ἔπειτε">ἔπειτεν</w> ὁ <name type="personnel"><w lemma="ἱερεύς">ἱερεὺς</w></name> τῶν <name type="deity" key="Demeter"><name type="deity" key="Persephone"><w lemma="θεός">θεῶν</w></name></name> <w lemma="ὅς">οἷς</w>
	    				
	    				<lb xml:id="line_29" n="29"/> τὰ <name type="festival"><w lemma="μυστήριον">μυστήρια</w></name> <w lemma="γίγνομαι">γίνεται</w>, <w lemma="μετά">μετὰ</w> τᾶς <name type="personnel"><w lemma="ἱέρεια">ἱερέας</w></name>, <w lemma="ἔπειτα">ἔπειτα</w> <name type="title"><w lemma="ἀγωνοθέτης">ἀγωνοθέτας</w></name>, <name type="personnel"><w lemma="ἱεροθύτης">ἱεροθύται</w></name>, οἱ <name type="title"><w lemma="αὐλητής">αὐληταί</w></name>· <w lemma="μετά">μετὰ</w> δὲ <w lemma="οὗτος">ταῦτα</w> αἱ <name type="person"><w lemma="παρθένος">παρθένοι</w></name> αἱ <name type="personnel"><w lemma="ἱερός">ἱεραί</w></name>, <w lemma="καθώς">καθὼς</w> <w lemma="ἄν">ἂν</w> <w lemma="λαγχάνω">λά
	    					
	    					<lb xml:id="line_30" n="30" break="no"/>χωντι</w>, <w lemma="ἄγω">ἄγουσαι</w> τὰ <name type="object"><w lemma="ἅρμα">ἅρματα</w></name> <w lemma="ἐπίκειμαι">ἐπικείμενας</w> <name type="object"><w lemma="κίστη">κίστας</w></name> <w lemma="ἔχω">ἐχούσας</w> <name type="genericOffering"><w lemma="ἱερός">ἱερὰ</w></name> <name type="object"><w lemma="μυστικός">μυστικά</w></name>· <w lemma="εἶτα">εἶτεν</w> ἁ <name type="personnel"><w lemma="θοιναρμόστρια">θοιναρμόστρια</w></name> ἁ <w lemma="εἰς">εἰς</w> <name type="deity" key="Demeter"><w lemma="Δημήτηρ">Δάματρος</w></name> καὶ αἱ <name type="personnel"><w lemma="ὑποθοιναρμόστρια">ὑποθοιναρ
	    						
	    						<lb xml:id="line_31" n="31" break="no"/>μόστριαι</w></name> αἱ <w lemma="ἐμβαίνω">ἐμβεβακυῖαι</w>, <w lemma="εἶτα">εἶτεν</w> ἁ <name type="personnel"><w lemma="ἱέρεια">ἱέρεα</w></name> τᾶς <name type="deity" key="Demeter"><w lemma="Δημήτηρ">Δάματρος</w></name> τᾶς <w lemma="ἐπί">ἐφ’</w> <name type="locality"><w lemma="ἱππόδρομoς">ἱπποδρόμωι</w></name>, <w lemma="εἶτα">εἶτεν</w> ἁ τᾶς <w lemma="ἐν">ἐν</w> <placeName key="Aigila">Αἰγίλᾳ</placeName>· <w lemma="ἔπειτα">ἔπειτεν</w> αἱ <name type="personnel"><w lemma="ἱερός">ἱεραὶ</w></name> <w lemma="κατά">κατὰ</w> <w lemma="εἷς">μίαν</w>, <w lemma="καθώς">κα
	    							
	    							<lb xml:id="line_32" n="32" break="no"/>θώς</w> <w lemma="κα">κα</w> <w lemma="λαγχάνω">λάχωντι</w>, <w lemma="ἔπειτα">ἔπειτεν</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροί</w></name>, <w lemma="καθώς">καθώς</w> <w lemma="κα">κα</w> οἱ <w lemma="δέκα">δέκα</w> <w lemma="διατάσσω">διατάξωντι</w>· ὁ δὲ <name type="title"><w lemma="γυναικονόμος">γυναικονόμος</w></name> <w lemma="κληρόω">κλαρούτω</w> τάς τε <name type="personnel"><w lemma="ἱερός">ἱερὰς</w></name> καὶ <name type="person"><w lemma="παρθένος">παρθένους</w></name> καὶ <w lemma="ἐπιμέλεια">ἐπιμέλειαν</w>
	    				
	    				<lb xml:id="line_33" n="33"/> <w lemma="ἔχω">ἐχέτω</w>, <w lemma="ὅπως">ὅπως</w> <w lemma="πομπεύω">πομπεύωντι</w>, <w lemma="καθώς">καθώς</w> <w lemma="κα">κα</w> <w lemma="λαγχάνω">λάχωντι</w>· <w lemma="ἄγω">ἀγέσθω</w> δὲ <w lemma="ἐν">ἐν</w> τᾶι <w lemma="πομπή">πομπᾶι</w> καὶ τὰ <name type="animal" key="generic"><w lemma="θῦμα">θύματα</w></name>, καὶ <name type="sacrifice"><w lemma="θύω">θυσάντω</w></name> τᾶι μὲν <name type="deity" key="Demeter"><w lemma="Δημήτηρ">Δάματρι</w></name> <name type="animal" key="swine"><w lemma="ὗς">σῦν</w></name> <name type="quality"><name type="gender"><w lemma="ἐπίτοκος">ἐπίτοκα</w></name></name>, <name type="deity" key="Hermes"><w lemma="Ἑρμῆς">Ἑρμᾶ
	    					
	    					<lb xml:id="line_34" n="34" break="no"/>νι</w></name> <name type="animal" key="sheep"><name type="gender"><w lemma="κριός">κριόν</w></name></name>, <name type="epithet" key="Megas"><w lemma="μέγας">Μεγάλοις</w></name> <name type="deity" key="generic"><w lemma="θεός">Θεοῖς</w></name> <name type="animal" key="ox"><name type="gender"><w lemma="δάμαλις">δάμαλιν</w></name></name>, <name type="animal" key="swine"><w lemma="ὗς">σῦν</w></name>, <name type="deity" key="Apollo"><w lemma="Ἀπόλλων">Ἀπόλλωνι</w></name> <name type="epithet" key="Karneios"><w lemma="Κάρνειος">Καρνείωι</w></name> <name type="animal" key="swine"><w lemma="κάπρος">κάπρον</w></name>, <name type="deity" key="Hagna"><w lemma="ἁγνός">Ἅγναι</w></name> <name type="animal" key="sheep"><w lemma="ὄϊς">οἶν</w></name>· <name type="object"><w lemma="σκηνέω">σκανᾶν</w></name>· <name type="object"><w lemma="σκηνή">σκανὰν</w></name> δὲ <w lemma="μή">μὴ</w> <w lemma="ἐπιτρέπω">ἐπιτρεπόντω</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="μηθείς">μηθένα</w> <w lemma="ἔχω">ἔχειν</w> <w lemma="ἐν">ἐν</w>
	    				
	    				
<lb xml:id="line_35" n="35"/> <w lemma="τετράγωνος">τετραγώνωι</w> <w lemma="μέγας">μείζω</w> <w lemma="πούς">ποδῶν</w> <w lemma="τριάκοντα">τριάκοντα</w>, <w lemma="μηδέ">μηδὲ</w> <w lemma="περιτίθημι">περιτιθέμεν</w> ταῖς <name type="object"><w lemma="σκηνή">σκαναῖς</w></name> <w lemma="μήτε">μήτε</w> <name type="portion"><w lemma="δέρρις">δέρρεις</w></name> <w lemma="μήτε">μήτε</w> <name type="object"><w lemma="αὐλαία">αὐλείας</w></name>, <w lemma="μηδέ">μηδέ</w>, <w lemma="ἐν">ἐν</w> <w lemma="ὅς">ὧι</w> <w lemma="ἄν">ἂν</w> <name type="locality"><w lemma="τόπος">τόπωι</w></name> <w lemma="περιστέφω">περιστεμ
	    					
<lb xml:id="line_36" n="36" break="no"/>ματώσωντι</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροί</w></name>, <w lemma="μηθείς">μηθένα</w> τῶν <w lemma="μή">μὴ</w> <w lemma="εἰμί">ὄντων</w> <name type="personnel"><w lemma="ἱερός">ἱερῶν</w></name> <w lemma="ἔχω">ἔχειν</w> <name type="object"><w lemma="σκηνή">σκανάν</w></name>· <w lemma="μηδέ">μηδὲ</w> <w lemma="παρέρπω">παρερπέτω</w> <w lemma="μηθείς">μηθεὶς</w> <name type="person"><w lemma="ἀμύητος">ἀμύητος</w></name> <w lemma="εἰς">εἰς</w> τὸν <name type="locality"><w lemma="τόπος">τόπον</w></name>, <w lemma="ὅς">ὅν</w> <w lemma="κα">κα</w> <w lemma="περιστέφω">περιστεμμα
	    						
	    						<lb xml:id="line_37" n="37" break="no"/>τώσωντι</w>· <w lemma="χωράζω">χωραξάντω</w> δὲ καὶ <name type="object"><name type="purification"><w lemma="ὑδράνα">ὕδρανας</w></name></name>· <w lemma="ἀναγράφω">ἀναγραψάντω</w> δὲ καί, <w lemma="ἀπό">ἀφ’</w> <w lemma="ὅς">ὧν</w> <w lemma="δεῖ">δεῖ</w> <name type="purification"><w lemma="καθαρίζω">καθαρίζειν</w></name> καὶ <w lemma="ὅς">ἃ</w> <w lemma="μή">μὴ</w> <w lemma="δεῖ">δεῖ</w> <w lemma="ἔχω">ἔχοντας</w> <w lemma="εἰσπορεύω">εἰσπορεύεσθαι</w>. <space quantity="1" unit="character"/> <w lemma="ὅς">ἃ</w> <w lemma="μή"><unclear>μ</unclear>ὴ</w> <w lemma="δεῖ">δεῖ</w> <w lemma="ἔχω">ἔχειν</w>
	    				
	  	<lb xml:id="line_38" n="38"/> <w lemma="ἐν">ἐν</w> ταῖς <name type="object"><w lemma="σκηνή">σκαναῖς</w></name>· <w lemma="μηθείς">μηθεὶς</w> <name type="object"><w lemma="κλίνη">κλίνας</w></name> <w lemma="ἔχω">ἐχέτω</w> <w lemma="ἐν">ἐν</w> τᾶι <name type="object"><w lemma="σκηνή">σκανᾶι</w></name> <w lemma="μηδέ">μηδὲ</w> <name type="object"><w lemma="ἀργύρωμα">ἀργυρώματα</w></name> <w lemma="πλείων">πλείονος</w> <w lemma="ἄξιος">ἄξια</w> <w lemma="δραχμή">δραχμᾶν</w> <w lemma="τριακόσιοι">τριακοσιᾶν</w>· <w lemma="εἰ">εἰ</w> δὲ <w lemma="μή">μή</w>, <w lemma="μή">μὴ</w> <w lemma="ἐπιτρέπω">ἐπιτρεπόν
	    					
	  		<lb xml:id="line_39" n="39" break="no"/>τω</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name>, καὶ τὰ <w lemma="πλειονάζω">πλειονάζοντα</w> <name type="genericOffering"><w lemma="ἱερός">ἱερὰ</w></name> <w lemma="εἰμί">ἔστω</w> τῶν <name type="deity" key="unclear"><name type="deity" key="Demeter"><w lemma="θεός">θεῶν</w></name></name>. <space quantity="1" unit="character"/><w lemma="ἀκοσμέω">ἀκοσμούντων</w>· <space quantity="1" unit="character"/> <w lemma="ὅταν">ὅταν</w> δὲ αἱ <name type="sacrifice"><w lemma="θυσία">θυσίαι</w></name> καὶ τὰ <name type="festival"><w lemma="μυστήριον">μυστήρια</w></name> <w lemma="συντελέω">συντελεῖται</w>, <name type="invocation"><w lemma="εὐφημέω">εὐφαμεῖν</w></name> <surplus>ι</surplus> <w lemma="πᾶς">πάν
	    						
<lb xml:id="line_40" n="40" break="no"/>τας</w> καὶ <w lemma="ἀκούω">ἀκούειν</w> τῶν <w lemma="παραγγέλλω">παραγγελλομένων</w>· τὸν δὲ <w lemma="ἀπειθέω">ἀπειθοῦντα</w> <w lemma="ἤ">ἢ</w> <w lemma="ἀπρεπής">ἀπρεπῶς</w> <w lemma="ἀναστρέφω">ἀναστρεφόμενον</w> <w lemma="εἰς">εἰς</w> τὸ <name type="deity" key="generic"><w lemma="θεῖος">θεῖον</w></name> <name type="punishment"><w lemma="μαστιγόω">μαστιγούντω</w></name> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name>
	    				
	  	<lb xml:id="line_41" n="41"/> καὶ <w lemma="ἀποκωλύω">ἀποκωλυόντω</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name>. <space quantity="1" unit="character"/> <name type="personnel"><w lemma="ῥαβδοφορέω">ῥαβδοφόρων</w></name>· <space quantity="1" unit="character"/> <name type="personnel"><w lemma="ῥαβδοφόρος">ῥαβδοφόροι</w></name> δὲ <w lemma="εἰμί">ἔστωσαν</w> <w lemma="ἐκ">ἐκ</w> τῶν <name type="personnel"><w lemma="ἱερός">ἱερῶν</w></name> <w lemma="εἴκοσι">εἴκοσι</w> καὶ <w lemma="πειθαρχέω">πειθαρχούντω</w> τοῖς <w lemma="ἐπιτελέω">ἐπιτελούν
	    					
	    					<lb xml:id="line_42" n="42" break="no"/> τοις</w> τὰ <name type="festival"><w lemma="μυστήριον">μυστήρια</w></name> καὶ <w lemma="ἐπιμέλεια">ἐπιμέλειαν</w> <w lemma="ἔχω">ἐχόντω</w>, <w lemma="ὅπως">ὅπως</w> <w lemma="εὐσχήμων">εὐσχημόνως</w> καὶ <w lemma="εὔτακτος">εὐτάκτως</w> <w lemma="ὑπό">ὑπὸ</w> τῶν <w lemma="παραγίγνομαι">παραγεγενημένων</w> <w lemma="πᾶς">πάντα</w> <w lemma="γίγνομαι">γίνηται</w>, <w lemma="καθώς">καθὼς</w> <w lemma="ἄν">ἂν</w>
	    				
	    				
<lb xml:id="line_43" n="43"/> <name type="speechAct"><w lemma="παραγγέλλω">παραγγέλλωντι</w></name> οἱ <w lemma="ἐπί">ἐπὶ</w> <w lemma="οὗτος">τούτων</w> <name type="personnel"><w lemma="τάσσω">τεταγμένοι</w></name>· τοὺς δὲ <w lemma="ἀπειθέω">ἀπειθοῦντας</w> <w lemma="ἤ">ἢ</w> <w lemma="ἀπρεπής">ἀπρεπῶς</w> <w lemma="ἀναστρέφω">ἀναστρεφομένους</w> <name type="punishment"><w lemma="μαστιγόω">μαστιγούντω</w></name>· <w lemma="ἄν">ἂν</w> δέ <w lemma="τις">τις</w> τῶν <name type="personnel"><w lemma="ῥαβδοφόρος">ῥα
	    					
	    					<lb xml:id="line_44" n="44" break="no"/>βδοφόρων</w></name> <w lemma="μή">μὴ</w> <w lemma="ποιέω">ποιεῖ</w>, <w lemma="καθώς">καθὼς</w> <name type="authority"><w lemma="γράφω">γέγραπται</w></name>, <w lemma="ἤ">ἢ</w> <w lemma="ἄλλος">ἄλλο</w> <w lemma="τις">τι</w> <w lemma="ἀδικέω">ἀδικοῖ</w> <w lemma="ἤ">ἢ</w> <w lemma="ποιέω">ποιοῖ</w> <w lemma="ἐπί">ἐπὶ</w> <w lemma="κατάλυσις">καταλύσει</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name>, <w lemma="κρίνω">κριθεὶς</w> <w lemma="ἐπί">ἐπὶ</w> τῶν <name type="personnel"><w lemma="ἱερός">ἱερῶν</w></name>, <w lemma="ἄν">ἂν</w> <w lemma="κατακρίνω">κατακριθεῖ</w>, <w lemma="μή">μὴ</w>
	    				
	  	<lb xml:id="line_45" n="45"/> <w lemma="μετέχω">μετεχέτω</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name>. <w lemma="περί">περὶ</w> τῶν <w lemma="">διαφόρων</w>· <space quantity="1" unit="character"/> τὰ δὲ <w lemma="πίπτω">πίπτοντα</w> <w lemma="">διάφορα</w> <w lemma="ἐκ">ἐκ</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name> <w lemma="ἐκλέγω">ἐγλεγόντω</w> οἱ <w lemma="καθίστημι">κατασταθέντες</w> <w lemma="ὑπό">ὑπὸ</w>
	    				
<lb xml:id="line_46" n="46"/> τοῦ <name type="group"><w lemma="δῆμος">δάμου</w></name> <w lemma="πέντε">πέντε</w>· <space quantity="1" unit="character"/><w lemma="εἰσφέρω">εἰσφερόντω</w> δὲ οἱ <name type="title"><w lemma="ἄρχω">ἄρχοντες</w></name> <w lemma="ἀνάγκη">ἀνάνκαι</w> <w lemma="πᾶς">πάντες</w>, <w lemma="μή">μὴ</w> <w lemma="δίς">δὶς</w> τοὺς <w lemma="αὐτός">αὐτούς</w>, <w lemma="τίμημα">τίμαμα</w> <w lemma="ἔχω">ἔχοντα</w> <w lemma="ἕκαστος">ἕκαστον</w> <w lemma="μή">μὴ</w> <w lemma="ἐλάσσων">ἔλασσον</w> <w lemma="τάλαντον">ταλά<unclear>ν</unclear>
	    					
	    					<lb xml:id="line_47" n="47" break="no"/>του</w>, καὶ τῶν <w lemma="καθίστημι">κατασταθέντων</w> <w lemma="παραγράφω">παραγραψάτω</w> ἁ <name type="group"><w lemma="γερουσία">γερουσία</w></name> τὸ <w lemma="τίμαμα">τίμημα</w>, <w lemma="ὡσαύτως">ὡσαύτως</w> δὲ καὶ τὸ τῶν <w lemma="εἰσφέρω">εἰσενεγκάντων</w>· τοῖς δὲ <w lemma="ἐκλογεύω">ἐγλογευόντοις</w>
	    				
	    				<lb xml:id="line_48" n="48"/> τὰ <w lemma="διάφορος">διάφορα</w> <w lemma="λειτουργέω">λειτουργείτω</w> ὁ <name type="title"><w lemma="ἀργυροσκόπος">ἀργυροσκόπος</w></name>· <w lemma="ὅταν">ὅταν</w> δὲ <w lemma="ἐπιτελέω">ἐπιτελεσθεῖ</w> τὰ <name type="festival"><w lemma="μυστήριον">μυστήρια</w></name>, <w lemma="ἀπολογίζομαι">ἀπολογισάσθωσαν</w> <w lemma="ἐν">ἐμ</w> <w lemma="πᾶς">πάντοις</w> <w lemma="ἐν">ἐν</w> τᾶι <w lemma="πρότερος">πρώται</w> <name type="authority"><w lemma="σύννομος">συν
	    					
	    					<lb xml:id="line_49" n="49" break="no"/>νόμωι</w></name> <name type="group"><w lemma="συναγωγή">συναγωγᾶι</w></name> τῶν <name type="title"><w lemma="σύνεδρος">συνέδρων</w></name>, καὶ <name type="authority"><w lemma="γραφή">γραφὰν</w></name> <w lemma="ἀποδίδωμι">ἀποδόντω</w> τῶι <name type="title"><w lemma="ἐπιμελητής">ἐπιμεληταῖ</w></name> <w lemma="παραχρῆμα">παραχρῆμα</w> <w lemma="γράφω">γράφοντες</w> <w lemma="ἐπί">ἐπ’</w> <w lemma="ὄνομα">ὀνόματος</w> τὰ <w lemma="πίπτω">πεπτωκότα</w> <w lemma="διάφορος">δι<supplied reason="lost">ά</supplied>
	    						
	    						<lb xml:id="line_50" n="50" break="no"/>φορα</w> <w lemma="ἀπό">ἀπὸ</w> τοῦ <name type="purification"><w lemma="καθαρμός">καθαρμοῦ</w></name>, καὶ <w lemma="ἀπό">ἀπὸ</w> τ<supplied reason="undefined" evidence="previouseditor">ῶ</supplied>ν <name type="person"><w lemma="πρωτομύστης">πρωτομυστᾶν</w></name> τὸ <w lemma="ὑποστατικός">ὑποστατικόν</w>, καὶ <w lemma="ἄν">ἄν</w> <w lemma="τις">τι</w> <w lemma="ἄλλος">ἄλλο</w> <w lemma="πίπτω">πέσει</w>, καὶ τὴν <w lemma="γίγνομαι">γεγενημέναν</w> <w lemma="ἔξοδος">ἔξοδον</w>, καί <w lemma="τις">τι</w> <w lemma="ἄν">ἂν</w> <w lemma="εἰμί">εἶ</w>
	    				
	    				<lb xml:id="line_51" n="51"/> <w lemma="λοιπός">λοιπόν</w>, καὶ <w lemma="ἀριθμέω">ἀριθμησάντω</w> <w lemma="παραχρῆμα">παραχρῆμα</w> τῶι <name type="title"><w lemma="ταμίας">ταμίαι</w></name> καὶ <w lemma="εἰμί">ἔστωσαν</w> <name type="title"><w lemma="ὑπόμαστρος">ὑπόμαστροι</w></name>, <w lemma="ἄν">ἄν</w> <w lemma="τις">τι</w> <w lemma="εὑρίσκω">εὑρίσκωνται</w> <w lemma="ἀδικέω">ἀδικοῦντες</w>, <w lemma="διπλάσιος">διπλασίου</w> καὶ <name type="punishment"><w lemma="ἐπιτίμιον">ἐπιτιμίου</w></name>
	    				
	    				<lb xml:id="line_52" n="52"/><w lemma="δραχμή"><supplied reason="undefined" evidence="previouseditor">δραχμᾶν</supplied></w> <w lemma="χίλιοι"><supplied reason="undefined" evidence="previouseditor">χ</supplied><supplied reason="lost">ι</supplied><supplied reason="undefined" evidence="previouseditor">λιᾶ</supplied><unclear>ν</unclear></w>, <unclear>κα</unclear>ὶ οἱ <name type="title"><w lemma="δικαστής"><unclear>δι</unclear>καστ<supplied reason="lost">αὶ</supplied></w></name> <w lemma="μή"><unclear>μ</unclear>ὴ</w> <w lemma="ἀφαιρέω"><unclear>ἀ</unclear>φ<unclear>α</unclear>ιρούντω</w> <w lemma="μηθείς">μηθέν</w>· οἱ δ’ <w lemma="ἐν">ἐν</w> τῶι <w lemma="πέμπτος">πέμπτωι</w> καὶ <w lemma="πεντηκοστός">πεντηκοστῶι</w> <w lemma="ἔτος">ἔτει</w> <w lemma="καθίστημι">κατεσταμένοι</w> <w lemma="ἐξοδιάζω">ἐξοδιασάντω</w> καὶ Μνα
	    				
	    				<lb xml:id="line_53" n="53" break="no"/><supplied reason="lost">σισ</supplied><supplied reason="undefined" evidence="previouseditor">τράτωι</supplied> <supplied reason="undefined" evidence="previouseditor">τὸ</supplied> 
	    				<w lemma="δίδωμι"><supplied reason="undefined" evidence="previouseditor">διδόμενο</supplied><supplied reason="lost">ν</supplied></w>
	    				<w lemma="αὐτός"><supplied reason="lost">αὐτῶι</supplied></w>
	    				<w lemma="διάφορος"><supplied reason="undefined" evidence="previouseditor">διάφορον</supplied></w>
	    				<w lemma="εἰς"><supplied reason="undefined" evidence="previouseditor">εἰς</supplied></w>
	    				<supplied reason="undefined" evidence="previouseditor">τὸν</supplied> 
	    				<name type="adornment"><w lemma="στέφανος"><supplied reason="undefined" evidence="previouseditor">στέφανον</supplied></w></name> 
	    				<w lemma="ὑπό"><supplied reason="undefined" evidence="previouseditor">ὑπὸ</supplied></w> <supplied reason="undefined" evidence="previouseditor">τῆ<unclear>ς</unclear></supplied> 
	    				<name type="group"><w lemma="πόλις"><supplied reason="lost">πό</supplied><supplied reason="undefined" evidence="previouseditor">λ</supplied><unclear>ε</unclear>ος</w></name>, 
	    				<w lemma="δραχμή"><unclear>δ</unclear>ρ<unclear>α</unclear>χμ<unclear>ὰ</unclear>ς</w> 
	    				<w lemma="ἑκακισχίλιοι"><supplied reason="undefined" evidence="previouseditor">ἑ</supplied>ξακισ<supplied reason="undefined" evidence="previouseditor">χι</supplied><unclear>λ</unclear>ίας</w>,
	    				<w lemma="ἀποδίδωμι">ἀπο<supplied reason="undefined" evidence="previouseditor">δ</supplied>όντω</w> δὲ τῶι 
	    				<name type="title"><name type="title"><w lemma="ταμίας">τα<unclear>μ</unclear>ίαι</w></name></name> καὶ <w lemma="ὅσος">ὅσα</w> <w lemma="κα">κα</w> <w lemma="εἰμί">εἶ</w>
	    				
	    				<lb xml:id="line_54" n="54"/> 
	    				<w lemma="προεξοδιάζω"><supplied reason="lost">πρ</supplied><supplied reason="undefined" evidence="previouseditor">οεξωδιασμένα</supplied></w> 
	    				<w lemma="διάφορος"><supplied reason="undefined" evidence="previouseditor">διάφορα</supplied></w> 
	    				<w lemma="ὑπό"><supplied reason="lost">ὑπ</supplied><supplied reason="undefined" evidence="previouseditor">ὸ</supplied></w> τοῦ 
	    				<name type="title"><w lemma="ταμίας">ταμίου</w></name> 
	    				<w lemma="ἐν">ἐ<supplied reason="lost">ν</supplied></w>
	    				<supplied reason="lost">τῶι</supplied> <w lemma="πέμπτος"><supplied reason="lost">πέμπτωι</supplied></w> <supplied reason="lost">καὶ</supplied> <w lemma="πεντηκοστός"><supplied reason="lost">πεντηκοστῶι</supplied></w> <w lemma="ἔτος"><supplied reason="undefined" evidence="previouseditor">ἔτε</supplied><supplied reason="lost">ι</supplied></w> <w lemma="εἰς"><supplied reason="lost">εἰς</supplied></w> <supplied reason="undefined" evidence="previouseditor">τὰ</supplied> <w lemma="κατασκευάζω"><supplied reason="undefined" evidence="previouseditor">κ</supplied><supplied reason="lost">α</supplied><supplied reason="undefined" evidence="previouseditor">τασκευαζόμ</supplied><supplied reason="lost">εν</supplied><supplied reason="undefined" evidence="previouseditor">α</supplied></w> <w lemma="ἐν"><supplied reason="undefined" evidence="previouseditor">ἐν</supplied></w> <supplied reason="lost">τῶ</supplied>ι <name type="structure"><name type="epithet" key="Karneios"><w lemma="Καρνειάσιον">Καρνει
	    					
	    					<lb xml:id="line_55" n="55" break="no"/>ασίωι</w></name></name> <w lemma="ἤ">ἢ</w> <w lemma="δαπανάω">δαπανούμενα</w> <w lemma="χάρις">χάριν</w> τῶν <name type="festival"><w lemma="μυστήριον"><unclear>μυ</unclear>στηρίων</w></name>· τὸ δὲ <w lemma="λοιπός"><supplied reason="lost">λοιπὸν</supplied></w> <w lemma="ἐκ"><supplied reason="lost">ἐκ</supplied></w> <supplied reason="lost">τῶν</supplied> <w lemma="προεξοδιάζω"><supplied reason="lost">προεξωδιασμένων</supplied></w> <w lemma="διάφορος"><supplied reason="lost">διαφόρων</supplied></w> <w lemma="ἐξοδιάζω"><supplied reason="undefined" evidence="previouseditor">ἐξοδιαζόντ</supplied><supplied reason="lost">ω</supplied></w> <supplied reason="lost">οἱ</supplied> <w lemma="πέντε"><supplied reason="lost">πέντε</supplied></w> <w lemma="εἰς"><supplied reason="lost">εἰς</supplied></w> <supplied reason="lost">τὰ</supplied> <w lemma="ἐπισκευάζω"><supplied reason="undefined" evidence="previouseditor">ἐπισκε</supplied><supplied reason="lost">υα</supplied>
	    						
	    						<lb xml:id="line_56" n="56" break="no"/>ζόμενα</w> <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><name type="epithet" key="Karneios"><w lemma="Καρνειάσιον">Καρνειασίωι</w></name></name>, καὶ <w lemma="ἄν">ἄν</w> <w lemma="τις">τινος</w> <w lemma="ἔτι">ἔτι</w> <w lemma="χρεία">χρεία</w> <w lemma="εἰμί">εἶ</w> <w lemma="παρά"><supplied reason="lost">παρὰ</supplied></w> <w lemma="οὗτος"><supplied reason="lost">ταύτας</supplied></w> <supplied reason="lost">τὰς</supplied> <w lemma="πρόσοδος"><supplied reason="undefined" evidence="previouseditor">π</supplied>οθόδ<supplied reason="undefined" evidence="previouseditor">ο</supplied><unclear>υ</unclear>ς</w>, <w lemma="φέρω">φερόντω</w> <w lemma="γράφω">γράφοντες</w> <w lemma="ῥητός">ῥη<supplied reason="lost">τῶς</supplied></w> <w lemma="εἰς"><supplied reason="lost">εἰς̣</supplied></w> <w lemma="ὅς">ὃ</w> <w lemma="ἄν">ἂν</w> <w lemma="χρεία">χρεία</w> <w lemma="εἰμί"><supplied reason="undefined" evidence="previouseditor">ε</supplied><unclear>ἶ</unclear></w>, <unclear>κ</unclear>αὶ οἱ <name type="title"><w lemma="ἄρχων">ἄ<unclear>ρ</unclear>χο<unclear>ν</unclear>
	    							
	    							<lb xml:id="line_57" n="57" break="no"/>τες</w></name> καὶ οἱ <name type="title"><w lemma="σύνεδρος">σύνεδροι</w></name> <name type="authority"><w lemma="δογματοποιέω">δογματοποιείσθωσαν</w></name>, <w lemma="ὅτι">ὅτι</w> <w lemma="δεῖ">δεῖ</w> τὸν <name type="title"><w lemma="ταμίας">τα<unclear>μί</unclear><supplied reason="undefined" evidence="previouseditor">αν</supplied></w></name> <w lemma="δίδωμι"><supplied reason="lost">διδόμ</supplied>εν</w> τὰ <w lemma="διάφορος">διάφορα</w>· <w lemma="ἀπό">ἀπὸ</w> δὲ τῶν <w lemma="πίπτω">πιπτόντων</w> <w lemma="ἐκ">ἐκ</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name> <w lemma="ἀποκαθίστημι">ἀποκαθ<supplied reason="undefined" evidence="previouseditor">ι</supplied>
	    								
	    								<lb xml:id="line_58" n="58" break="no"/>στάσθω</w> τῶι <name type="title"><w lemma="ταμίας">ταμίαι</w></name> τὰ <w lemma="διάφορος">διάφορα</w>, καὶ <w lemma="ἀποδίδωμι">ἀποδόντω</w> <name type="authority"><w lemma="γραφή">γραφὰν</w></name> τῶι <name type="title"><w lemma="ἐπιμελητής">ἐπιμελητᾶι</w></name>, <w lemma="περί">περὶ</w> <w lemma="ὅς">ὧν</w> <w lemma="κα">κα</w> <w lemma="διοικέω">διοικήσωντι</w>, καὶ <w lemma="εἰμί">ἔστωσαν</w> <name type="title"><w lemma="ὑπόμαστρος">ὑπόμαστροι</w></name>, <w lemma="ἄν">ἄν</w> <w lemma="τις">τι</w> <w lemma="ἀδικέω">ἀδικήσωντι</w>, <w lemma="καθώς">κα
	    									
	    									<lb xml:id="line_59" n="59" break="no"/>θὼς</w> <w lemma="ἐπάνω">ἐπάνω</w> <name type="authority"><w lemma="γράφω">γέγρα<unclear>π</unclear>ται</w></name>· <space quantity="1" unit="character"/> ὁ δὲ <name type="title"><w lemma="ταμίας">ταμίας</w></name>, <w lemma="ὅσος">ὅσον</w> <w lemma="κα">κα</w> <w lemma="παραλαμβάνω">παραλάβει</w> <w lemma="διάφορος">διάφορον</w> <w lemma="λοιπός">λοιπὸν</w> <w lemma="ἐκ">ἐκ</w> <w lemma="οὗτος">τούτων</w>, <w lemma="γράφω">γραφέτω</w> <w lemma="ἐν">ἐν</w> <w lemma="ὑπέκθεμα">ὑπεχθέματι</w> <w lemma="εἰς">εἰς</w> τὰν <w lemma="ἐπισκευή">ἐπισκευὰν</w> τῶν <w lemma="ἐν">ἐν</w> <unclear>τ</unclear><supplied reason="undefined" evidence="previouseditor">ῶι</supplied>
	    				
	    				<lb xml:id="line_60" n="60"/> <name type="structure"><name type="epithet" key="Karneios"><w lemma="Καρνειάσιον">Καρνειασίωι</w></name></name>, καὶ <w lemma="μή">μὴ</w> <w lemma="ἀναχράομαι">ἀναχρησάσθω</w> <w lemma="εἰς">εἰς</w> <w lemma="ἄλλος">ἄλλο</w> <w lemma="μηθείς">μηθέν</w>, <w lemma="μέχρι">μέχρι</w> <w lemma="ἄν">ἂν</w> <w lemma="ἐπιτελέω">ἐπιτελ<supplied reason="undefined" evidence="previouseditor">ε</supplied>σθεῖ</w>, <w lemma="ὅσος">ὅσων</w> <w lemma="χρεία">χ<unclear>ρε</unclear>ία</w> <w lemma="εἰμί">ἐστὶ</w> <w lemma="πρός">ποτὶ</w> τὰν τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name> <w lemma="συντέλεια">συντέλειαν</w>· <w lemma="μηδέ">μηδὲ</w> <w lemma="γράφω">γ<unclear>ρ</unclear><supplied reason="undefined" evidence="previouseditor">α</supplied>
	    					
	    					<lb xml:id="line_61" n="61" break="no"/>ψάτω</w> <w lemma="μηθείς">μηθεὶς</w> <w lemma="δόγμα">δόγμα</w>, <w lemma="ὅτι">ὅτι</w> <w lemma="δεῖ">δεῖ</w> <w lemma="οὗτος">ταῦτα</w> τὰ <w lemma="διάφορος">διάφορα</w> <w lemma="εἰς">εἰς</w> <w lemma="ἄλλος">ἄλλο</w> <w lemma="τις">τι</w> <w lemma="καταχράομαι">καταχρήσασθαι</w>· <w lemma="εἰ">εἰ</w> δὲ <w lemma="μή">μή</w>, τό τε <name type="authority"><w lemma="γραφή">γραφὲν</w></name> <w lemma="ἀτελής">ἀτελὲς</w> <w lemma="εἰμί">ἔστω</w>, καὶ ὁ <w lemma="γράφω">γράψας</w> <name type="punishment"><w lemma="ἀποτίνω">ἀποτεισάτω</w></name> <w lemma="δραχμή">δρα
	    						
	    						<lb xml:id="line_62" n="62" break="no"/>χμὰς</w> <w lemma="δισχίλιοι">δισχιλίας</w>· <w lemma="ὅμοιος">ὁμοίως</w> δὲ καὶ ὁ <name type="title"><w lemma="ταμίας">ταμίας</w></name>, <w lemma="ὅς">ὅ</w> <w lemma="τις">τί</w> <w lemma="κα">κα</w> <w lemma="ἐξοδιάζω">ἐξοδιάσει</w>, <w lemma="διπλόος">διπλοῦν</w> καὶ <w lemma="δραχμή">δραχμὰς</w> <w lemma="δισχίλιοι">δισχιλίας</w>· καὶ οἱ <name type="title"><w lemma="δικαστής">δικασταὶ</w></name> <w lemma="μή">μὴ</w> <w lemma="ἀφαιρέω">ἀφαιρούντω</w> <w lemma="μηθείς">μηθέν</w>, καὶ τὰ <w lemma="πίπτω">πίπτοντα</w>
	    				
	    				<lb xml:id="line_63" n="63"/> <w lemma="ἐκ"><unclear>ἐ</unclear>κ</w> <w lemma="οὗτος">ταυτᾶν</w> τᾶν <w lemma="κρίσις">κρισίων</w> <w lemma="διάφορος">διάφορα</w> <w lemma="ὑπάρχω">ὑπαρχέτω</w> <w lemma="εἰς">εἰς</w> τὰν <w lemma="ἐπισκευή">ἐπισκευὰν</w> τῶν <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><name type="epithet" key="Karneios"><w lemma="Καρνειάσιον">Καρνειασίωι</w></name></name>· <w lemma="ὅταν">ὅταν</w> δὲ <w lemma="ἐπιτελέω">ἐπι<surplus>σ</surplus>τελεσθεῖ</w>, <w lemma="ὅσος">ὅσων</w> <w lemma="χρεία">χρεία</w> <w lemma="εἰμί">ἐστὶ</w> <w lemma="πρός">ποτὶ</w> τὸ <w lemma="συντελέω">συ<supplied reason="undefined" evidence="previouseditor">ν</supplied>
	    					
	    					<lb xml:id="line_64" n="64" break="no"/><supplied reason="undefined" evidence="previouseditor">τ</supplied><unclear>ε</unclear>λεῖν</w> τὰ <name type="festival"><w lemma="μυστήριον">μυστήρια</w></name>, <w lemma="ὑπάρχω">ὑπαρχέτω</w> τὰ <w lemma="πίπτω">πίπτοντα</w> <w lemma="διάφορος">διάφορα</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name> <w lemma="εἰς">εἰς</w> τὰς τᾶς <name type="group"><w lemma="πόλις">πόλεος</w></name> <w lemma="εἴσοδος">ἐ<supplied reason="omitted">σ</supplied>όδους</w>. <space quantity="1" unit="character"/> <name type="animal" key="generic"><w lemma="θῦμα">θυμάτων</w></name> <w lemma="παροχή">παροχᾶς</w>· οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="μετά">μετὰ</w> τὸ <w lemma="καθίστημι">κα
	    						
	    						<lb xml:id="line_65" n="65" break="no"/><supplied reason="undefined" evidence="previouseditor">τασ</supplied>ταθῆμεν</w> <name type="speechAct"><w lemma="προκηρύσσω">προκαρύξαντες</w></name> <w lemma="ἐκδίδωμι">ἐγδόντω</w> τὰν <w lemma="παροχή">παροχὰν</w> τῶν <name type="animal" key="generic"><w lemma="θῦμα">θυμάτων</w></name>, <w lemma="ὅς">ὧν</w> <w lemma="δεῖ">δεῖ</w> <name type="sacrifice"><w lemma="θύω">θύεσθαι</w></name> καὶ <w lemma="παρίστημι">παρίστασθαι</w> <w lemma="ἐν">ἐν</w> τοῖς <name type="festival"><w lemma="μυστήριον">μυστηρίοις</w></name>, καὶ τὰ <w lemma="εἰς">εἰς</w> τοὺς
	    				
	    				<lb xml:id="line_66" n="66"/> <name type="purification"><w lemma="καθαρμός"><supplied reason="undefined" evidence="previouseditor">καθ</supplied>αρμούς</w></name>, <w lemma="ἐκδίδωμι">ἐγδιδόντες</w>, <w lemma="ἄν">ἄν</w> τε <w lemma="δοκέω">δοκεῖ</w> <w lemma="συνφέρω">συνφέρ<supplied reason="undefined" evidence="previouseditor">ο</supplied>ν</w> <w lemma="εἰμί">εἶμεν</w> <w lemma="ἐπί"><supplied reason="undefined" evidence="previouseditor">ἐπ</supplied><unclear>ὶ</unclear></w> <unclear>τ</unclear>ὸ <w lemma="αὐτός">αὐτὸ</w> <w lemma="πᾶς">πάντα</w> τὰ <name type="animal" key="generic"><w lemma="θῦμα">θύματα</w></name>, <w lemma="ἄν">ἄν</w> τε <w lemma="κατά">κατὰ</w> <w lemma="μέρος">μέρος</w>, τῶι τὸ <w lemma="ἐλάχιστος">ἐλάχιστον</w> <w lemma="ὑφίστημι">ὑφισταμένωι</w>
	    				
	  	<lb xml:id="line_67" n="67"/> <w lemma="λάμπω"><supplied reason="undefined" evidence="previouseditor">λά</supplied><unclear>μ</unclear>ψεσθαι</w> <w lemma="διάφορος">διάφορον</w>· <w lemma="εἰμί">ἔστι</w> δὲ <w lemma="ὅς">ἃ</w> <w lemma="δεῖ">δεῖ</w> <w lemma="παρέχω">παρέχειν</w> <w lemma="πρό">πρὸ</w> τοῦ <w lemma="ἄρχω">ἄρχεσθαι</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name>, <name type="animal" key="sheep"><name type="age"><w lemma="ἀρήν">ἄρνας</w></name></name> <w lemma="δύο">δύο</w> <name type="colour1"><name type="gender"><w lemma="λευκός">λευκούς</w></name></name>, <w lemma="ἐπί">ἐπὶ</w> τοῦ <name type="purification"><w lemma="καθαρμός">καθαρμοῦ</w></name> <name type="animal" key="sheep"><name type="gender"><w lemma="κριός">κριὸν</w></name></name> <name type="quality"><name type="colour1"><w lemma="εὔχρους">εὔχρουν</w></name></name> καί, <w lemma="ὅταν">ὅταν</w>
	    				
	    				<lb xml:id="line_68" n="68"/> <w lemma="ἐν"><supplied reason="undefined" evidence="previouseditor">ἐν</supplied></w> τῶι <name type="structure"><w lemma="θέατρον">θεάτρωι</w></name> <name type="purification"><w lemma="καθαίρω">καθαίρει</w></name>, <name type="animal" key="swine"><name type="age"><w lemma="χοιρίσκος">χοιρίσκους</w></name></name> <w lemma="τρεῖς">τρεῖς</w>, <w lemma="ὑπέρ">ὑπὲρ</w> τοὺς <name type="person"><w lemma="πρωτομύστης">πρωτομύστας</w></name> <name type="animal" key="sheep"><name type="age"><w lemma="ἀρήν">ἄρνας</w></name></name> <w lemma="ἑκατόν">ἑκατόν</w>, <w lemma="ἐν">ἐν</w> δὲ τᾶι <w lemma="πομπή">πομπᾶι</w> <name type="deity" key="Demeter"><w lemma="Δημήτηρ">Δάματρι</w></name> <name type="animal" key="swine"><w lemma="ὗς">σῦν</w></name> <name type="gender"><name type="quality"><w lemma="ἐπίτοκος">ἐπίτοκα</w></name></name>, τοῖς δὲ <name type="epithet" key="Megas"><w lemma="μέγας">Μεγάλοις</w></name>
	    				
	    				<lb xml:id="line_69" n="69"/> <name type="deity" key="generic"><w lemma="θεός">Θεοῖς</w></name> <name type="animal" key="ox"><name type="gender"><w lemma="δάμαλις">δάμαλιν</w></name></name> <name type="age"><w lemma="διετής">διετῆ</w></name>, <name type="animal" key="swine"><w lemma="ὗς">σῦν</w></name>, <name type="deity" key="Hermes"><w lemma="Ἑρμῆς">Ἑρμᾶνι</w></name> <name type="animal" key="sheep"><name type="gender"><w lemma="κριός">κριόν</w></name></name>, <name type="deity" key="Apollo"><w lemma="Ἀπόλλων">Ἀπόλλωνι</w></name> <name type="epithet" key="Karneios"><w lemma="Κάρνειος">Καρνείωι</w></name> <name type="animal" key="swine"><w lemma="κάπρος">κάπρον</w></name>, <name type="deity" key="Hagna"><w lemma="ἁγνός">Ἅγναι</w></name> <name type="animal"><w lemma="ὄϊς">οἶν</w></name>· ὁ δὲ <name type="person"><w lemma="ἐκδέχομαι">ἐγδεξάμενος</w></name> <w lemma="κατεγγυεύω">κατεγγυεύσας</w> <w lemma="πρός">ποτὶ</w> τοὺς <name type="personnel"><w lemma="ἱερός">ἱεροὺς</w></name> <w lemma="λαμβάνω">λα
	    					
	    					<lb xml:id="line_70" n="70" break="no"/>βέτω</w> τὰ <w lemma="διάφορος">διάφορα</w> καὶ <w lemma="παρίστημι">παριστάτω</w> τὰ <name type="animal" key="generic"><w lemma="θῦμα">θύματα</w></name> <name type="quality"><w lemma="εὐίερος">εὐίερα</w></name> <name type="quality"><w lemma="καθαρός">καθαρὰ</w></name> <name type="quality"><w lemma="ὁλόκληρος">ὁλόκλαρα</w></name>, καὶ <w lemma="ἐπιδείκνυμι">ἐπιδειξάτω</w> τοῖς <name type="personnel"><w lemma="ἱερός">ἱεροῖς</w></name> <w lemma="πρό">πρὸ</w> <w lemma="ἡμέρα">ἁμερᾶν</w> <w lemma="δέκα">δέκα</w> τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name>· τοῖς
	    				
	    				<lb xml:id="line_71" n="71"/> δὲ <w lemma="δοκιμάζω">δοκιμασθέντοις</w> <w lemma="σημεῖον">σαμεῖον</w> <w lemma="ἐπιβάλλω">ἐπιβαλόντω</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροί</w></name>, καὶ τὰ <w lemma="σημειόω">σαμειωθέντα</w> <w lemma="παρίστημι">παριστάτω</w> ὁ <w lemma="ἐκδέχομαι">ἐγδεξάμενος</w>· <w lemma="ἄν">ἂν</w> δὲ <w lemma="μή">μὴ</w> <w lemma="παρίστημι">παριστᾶι</w> <w lemma="ἐπί">ἐπὶ</w> τὰν <w lemma="δοκιμασία">δοκιμασί
	    					
	    					<lb xml:id="line_72" n="72" break="no"/>αν</w>, <w lemma="πράσσω">πρασσόντω</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> τοὺς <w lemma="ἔγγυος">ἐγγύους</w> <w lemma="αὐτός">αὐτὸ</w> καὶ τὸ <w lemma="ἥμισυς">ἥμισυ</w>, τὰ δὲ <name type="animal" key="generic"><w lemma="θῦμα">θύματα</w></name> <w lemma="αὐτός">αὐτοὶ</w> <w lemma="παρέχω">παρεχόντω</w> καὶ <w lemma="ἀπό">ἀπὸ</w> τῶν <w lemma="πράσσω">πραχθέντων</w> <w lemma="διάφορος">διαφόρων</w> <w lemma="κομίζω">κομισάσθωσαν</w>
	    				
	  	<lb xml:id="line_73" n="73"/> τὰν <w lemma="γίγνομαι">γενομέναν</w> <w lemma="δαπάνη">δαπάναν</w> <w lemma="εἰς">εἰς</w> τὰ <name type="animal" key="generic"><w lemma="θῦμα">θύματα</w></name>. <space quantity="1" unit="character"/> <name type="title"><w lemma="τεχνίτης">τεχνιτᾶν</w></name> <w lemma="εἰς">εἰς</w> τὰς <w lemma="χοριτεία">χοριτείας</w>· <space quantity="1" unit="character"/> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="προγράφω">προγραφόντω</w> <w lemma="κατά">κατ’</w> <w lemma="ἐνιαυτός">ἐνιαυτὸν</w> τοὺς <w lemma="λειτουργέω">λειτουργήσοντας</w> <w lemma="ἐν">ἔν</w>
	    				
	    				<lb xml:id="line_74" n="74"/> τε ταῖς <name type="sacrifice"><w lemma="θυσία">θυσίαις</w></name> καὶ <name type="festival"><w lemma="μυστήριον">μυστηρίοις</w></name> <name type="title"><w lemma="αὐλητής">αὐλητὰς</w></name> καὶ <name type="title"><w lemma="κιθαριστής">κιθαριστάς</w></name>, <w lemma="ὅσος">ὅσους</w> <w lemma="κα">κα</w> <w lemma="εὑρίσκω">εὑρίσκωντι</w> <w lemma="εὔθετος">εὐθέτους</w> <w lemma="ὑπάρχω">ὑπάρχοντας</w>, καὶ οἱ <w lemma="προγράφω">προγραφέντες</w> <w lemma="λειτουργέω">λειτουργούντω</w>
	    				
	  	<lb xml:id="line_75" n="75"/> τοῖς <name type="deity" key="generic"><w lemma="θεός">θεοῖς</w></name>. <space quantity="1" unit="character"/> <w lemma="ἀδίκημα">ἀδικημάτων</w>· <space quantity="1" unit="character"/> <w lemma="ἄν">ἂν</w> δέ <w lemma="τις">τις</w> <w lemma="ἐν">ἐν</w> ταῖς <w lemma="ἡμέρα">ἁμέραις</w>, <w lemma="ἐν">ἐν</w> <w lemma="ὅς">αἷς</w> αἵ τε <name type="sacrifice"><w lemma="θυσία">θυσίαι</w></name> καὶ τὰ <name type="festival"><w lemma="μυστήριον">μυστήρια</w></name> <w lemma="γίγνομαι">γίνονται</w>, <w lemma="ἁλίσκομαι">ἁλῶι</w> <w lemma="εἴτε">εἴτε</w> <w lemma="κλέπτω">κεκλεβὼς</w> <w lemma="εἴτε">εἴτε</w> <w lemma="ἄλλος">ἄλλο</w> <w lemma="τις">τι</w> <w lemma="ἀδίκημα">ἀδίκη
	    					
	    					<lb xml:id="line_76" n="76" break="no"/>μα</w> <w lemma="ποιέω">πεποιηκώς</w>, <w lemma="ἄγω">ἀγέσθω</w> <w lemma="ἐπί">ἐπὶ</w> τοὺς <name type="personnel"><w lemma="ἱερός">ἱερούς</w></name>· καὶ ὁ μὲν <name type="person"><w lemma="ἐλεύθερος">ἐλεύθερος</w></name>, <w lemma="ἄν">ἂν</w> <w lemma="κατακρίνω">κατακριθεῖ</w>, <name type="punishment"><w lemma="ἀποτίνω">ἀποτινέτω</w></name> <w lemma="διπλόος">διπλοῦν</w>, ὁ δὲ <name type="person"><w lemma="δοῦλος">δοῦλος</w></name> <name type="punishment"><w lemma="μαστιγόω">μαστιγούσθω</w></name> καὶ <name type="punishment"><w lemma="ἀποτίνω">ἀποτεισάτω</w></name> <w lemma="διπλόος">δι
	    						
	    						<lb xml:id="line_77" n="77" break="no"/>πλοῦν</w> τὸ <w lemma="κλέμμα">κλέμμα</w>, τῶν δὲ <w lemma="ἄλλος">ἄλλων</w> <w lemma="ἀδίκημα">ἀδικημάτων</w> <name type="punishment"><w lemma="ἐπιτίμιον">ἐπιτίμιον</w></name> <w lemma="δραχμή">δραχμὰς</w> <w lemma="εἴκοσι">εἴκοσι</w>· <w lemma="ἄν">ἂν</w> δὲ <w lemma="μή">μὴ</w> <w lemma="ἐκτίνω">ἐκτίνει</w> <w lemma="παραχρῆμα">παραχρῆμα</w>, <w lemma="παραδίδωμι">παραδότω</w> ὁ <name type="person"><w lemma="κύριος">κύριος</w></name> τὸν <name type="person"><w lemma="οἰκέτης">οἰκέταν</w></name> τῶι <w lemma="ἀδικέω">ἀ
	    							
	    							<lb xml:id="line_78" n="78" break="no"/>δικηθέντι</w> <w lemma="εἰς">εἰς</w> <w lemma="ἀπεργασία">ἀπεργασίαν</w>· <w lemma="εἰ">εἰ</w> δὲ <w lemma="μή">μή</w>, <name type="punishment"><w lemma="ὑπόδικος">ὑπόδικος</w></name> <w lemma="εἰμί">ἔστω</w> <w lemma="πρός">ποτὶ</w> <w lemma="διπλόος">διπλοῦν</w>. <space quantity="1" unit="character"/> <w lemma="περί">περὶ</w> τῶν <w lemma="κόπτω">κοπτόντων</w> <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="ἱερόν">ἱερῶι</w></name>· <space quantity="1" unit="character"/> <w lemma="μηδείς">μηδεὶς</w> <w lemma="κόπτω">κοπτέτω</w> <w lemma="ἐκ">ἐκ</w> τοῦ <w lemma="ἱερός">ἱεροῦ</w> <name type="locality"><w lemma="τόπος">τόπου</w></name>·
	    				
	    				<lb xml:id="line_79" n="79"/> <w lemma="ἄν">ἂν</w> δέ <w lemma="τις">τις</w> <w lemma="ἁλίσκομαι">ἁλῶι</w>, ὁ μὲν <name type="person"><w lemma="δοῦλος">δοῦλος</w></name> <name type="punishment"><w lemma="μαστιγόω">μαστιγούσθω</w></name> <w lemma="ὑπό">ὑπὸ</w> τῶν <name type="personnel"><w lemma="ἱερός">ἱερῶν</w></name>, ὁ δὲ <name type="person"><w lemma="ἐλεύθερος">ἐλεύθερος</w></name> <name type="punishment"><w lemma="ἀποτίνω">ἀποτεισάτω</w></name>, <w lemma="ὅσος">ὅσον</w> <w lemma="κα">κα</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="ἐπικρίνω">ἐπικρίνωντι</w>· ὁ δὲ <w lemma="ἐπιτυγχάνω">ἐπιτυχὼν</w> <w lemma="ἄγω">ἀγέτω</w>
	    				
	  	<lb xml:id="line_80" n="80"/> <w lemma="αὐτός">αὐτοὺς</w> <w lemma="ἐπί">ἐπὶ</w> τοὺς <name type="personnel"><w lemma="ἱερός">ἱεροὺς</w></name> καὶ <w lemma="λαμβάνω">λαμβανέτω</w> τὸ <w lemma="ἥμισυς">ἥμισυ</w>. <space quantity="1" unit="character"/> <w lemma="φύγιμον">φύγιμον</w> <w lemma="εἰμί">εἶμεν</w> τοῖς <name type="person"><w lemma="δοῦλος">δούλοις</w></name>· <space quantity="1" unit="character"/> τοῖς <name type="person"><w lemma="δοῦλος">δούλοις</w></name> <w lemma="φύγιμον">φύγιμον</w> <w lemma="εἰμί">ἔστω</w> τὸ <name type="structure"><w lemma="ἱερός">ἱερόν</w></name>, <w lemma="καθώς">καθὼς</w> <w lemma="ἄν">ἂν</w> οἱ <name type="authority"><name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name></name>
	    				
	    				<lb xml:id="line_81" n="81"/> <w lemma="ἀποδείκνυμι">ἀποδείξωντι</w> τὸν <name type="locality"><w lemma="τόπος">τόπον</w></name>, καὶ <w lemma="μηθείς">μηθεὶς</w> <w lemma="ὑποδέχομαι">ὑποδεχέσθω</w> τοὺς <name type="person"><w lemma="δραπέτης">δραπέτας</w></name> μηδὲ <name type="meal"><w lemma="σιτοδοτέω">σιτοδοτείτω</w></name> <w lemma="μηδέ">μηδὲ</w> <w lemma="ἔργον">ἔργα</w> <w lemma="παρέχω">παρεχέτω</w>· ὁ δὲ <w lemma="ποιέω">ποιῶν</w> <w lemma="παρά">παρὰ</w> τὰ <name type="authority"><w lemma="γράφω">γεγραμ
	    					
	    					<lb xml:id="line_82" n="82" break="no"/>μένα</w></name> <name type="punishment"><w lemma="ὑπόδικος">ὑπόδικος</w></name> <w lemma="εἰμί">ἔστω</w> τῶι <name type="person"><w lemma="κύριος">κυρίωι</w></name> τᾶς τοῦ <w lemma="σῶμα">σώματος</w> <w lemma="ἄξιος">ἀξίας</w> <w lemma="διπλάσιος">διπλασίας</w> καὶ <name type="punishment"><w lemma="ἐπιτίμιον">ἐπιτιμίου</w></name> <w lemma="δραχμή">δραχμᾶν</w> <w lemma="πεντακόσιοι">πεντακοσιᾶν</w>, ὁ δὲ <name type="personnel"><w lemma="ἱερεύς">ἱερεὺς</w></name> <w lemma="ἐπικρίνω">ἐπικρινέ
	    						
	    						<lb xml:id="line_83" n="83" break="no"/>τω</w> <w lemma="περί">περὶ</w> τῶν <w lemma="δραπετικός">δραπετικῶν</w>, <w lemma="ὅσος">ὅσοι</w> <w lemma="κα">κα</w> <w lemma="εἰμί">ἧνται</w> <w lemma="ἐκ">ἐκ</w> τᾶς <w lemma="ἡμέτερος">ἁμετέρας</w> <name type="group"><w lemma="πόλις">πόλεος</w></name>, καὶ <w lemma="ὅσος">ὅσους</w> <w lemma="κα">κα</w> <w lemma="κατακρίνω">κατακρίνει</w>, <w lemma="παραδίδωμι">παραδότω</w> τοῖς <name type="person"><w lemma="κύριος">κυρίοις</w></name>· <w lemma="ἄν">ἂν</w> δὲ <w lemma="μή">μὴ</w> <w lemma="παραδίδωμι">παραδιδῶι</w> <w lemma="ἔξειμι">ἐξέσ
	    							
	    							<lb xml:id="line_84" n="84" break="no"/>τω</w> τῶι <name type="person"><w lemma="κύριος">κυρίωι</w></name> <w lemma="ἀποτρέχω">ἀποτρέχειν</w> <w lemma="ἔχω">ἔχοντι</w>. <space quantity="1" unit="character"/> <w lemma="περί">περὶ</w> τᾶς <name type="liquid"><name type="locality"><w lemma="κρήνη">κράνας</w></name></name>· <space quantity="1" unit="character"/> τᾶς δὲ <name type="liquid"><name type="locality"><w lemma="κρήνη">κράνας</w></name></name> τᾶς <w lemma="ὀνομάζω">ὠνο<surplus>ι</surplus>μασμένας</w> <w lemma="διά">διὰ</w> τῶν <name type="authority"><w lemma="ἀρχαῖος">ἀρχαίων</w></name> <w lemma="ἔγγραφος">ἐγγράφων</w> <name type="deity" key="Hagna"><w lemma="ἁγνός">Ἅγνας</w></name> καὶ τοῦ <w lemma="γίγνομαι">γε<supplied reason="lost">γε</supplied>
	    								
	    								<lb xml:id="line_85" n="85" break="no"/>νημένου</w> <w lemma="πρός">ποτὶ</w> τᾶι <name type="liquid"><name type="locality"><w lemma="κρήνη">κράναι</w></name></name> <name type="object"><w lemma="ἄγαλμα">ἀγάλματος</w></name> τὰν <w lemma="ἐπιμέλεια">ἐπιμέλειαν</w> <w lemma="ἔχω">ἐχέτω</w> Μνασίστρατος, <w lemma="ἕως">ἕως</w> <w lemma="ἄν">ἂν</w> <w lemma="ζῶ">ζεῖ</w>, καὶ <w lemma="μετέχω">μετεχέτω</w> <w lemma="μετά">μετὰ</w> τῶν <name type="personnel"><w lemma="ἱερός">ἱερῶν</w></name> τᾶν τε <name type="sacrifice"><w lemma="θυσία">θυ<unclear>σ</unclear><supplied reason="undefined" evidence="previouseditor">ι</supplied>	  
	    									
	    									<lb xml:id="line_86" n="86" break="no"/>ᾶν</w></name> καὶ τῶν <name type="festival"><w lemma="μυστήριον">μυστηρίων</w></name>, καὶ <w lemma="ὅσος">ὅσα</w> <w lemma="κα">κα</w> οἱ <name type="sacrifice"><w lemma="θύω">θύοντες</w></name> <w lemma="πρός">ποτὶ</w> τᾶι <name type="liquid"><name type="locality"><w lemma="κρήνη">κράναι</w></name></name> <name type="genericOffering"><w lemma="τραπεζόω">τραπεζῶντι</w></name>, καὶ τῶν <name type="animal" key="generic"><w lemma="θῦμα">θυμάτων</w></name> τὰ <name type="portion"><w lemma="δέρμα">δέρματα</w></name> <w lemma="λαμβάνω">λαμβανέτω</w> Μνασίστρατος,
	    				
	    				<lb xml:id="line_87" n="87"/> τῶν τε <w lemma="διάφορος">διαφόρων</w>, <w lemma="ὅσος">ὅσα</w> <w lemma="κα">κα</w> οἱ <name type="sacrifice"><name type="person"><w lemma="θύω">θύοντες</w></name></name> <w lemma="πρός">ποτὶ</w> τᾶι <name type="liquid"><name type="locality"><w lemma="κρήνη">κράναι</w></name></name> <w lemma="προτίθημι">προτιθῆντι</w> ἢ <w lemma="εἰς">εἰς</w> τὸν <name type="structure"><w lemma="θησαυρός">θησαυρόν</w></name>, <w lemma="ὅταν">ὅταν</w> <w lemma="κατασκευάζω">κατασκευασθεῖ</w>, <w lemma="ἐμβάλλω">ἐμβάλωντι</w>, <w lemma="λαμβάνω">λαμβανέτω</w> Μνα
	    				
	    				<lb xml:id="line_88" n="88" break="no"/>σίστρατος τὸ <w lemma="τρίτος">τρίτον</w> <name type="portion"><w lemma="μέρος">μέρος</w></name>· τὰ δὲ <w lemma="δύο">δύο</w> <name type="portion"><w lemma="μέρος">μέρη</w></name>, καὶ <w lemma="ἄν">ἄν</w> <w lemma="τις">τι</w> <name type="genericOffering"><w lemma="ἀνάθεμα">ἀνάθεμα</w></name> <w lemma="ὑπό">ὑπὸ</w> τῶν <name type="sacrifice"><name type="person"><w lemma="θυσιάζω">θυσιαζόντων</w></name></name> <name type="genericOffering"><w lemma="ἀνατίθημι">ἀνατιθῆται</w></name>, <name type="genericOffering"><w lemma="ἱερός">ἱερὰ</w></name> <w lemma="εἰμί">ἔστω</w> τῶν <name type="deity" key="unclear"><name type="deity" key="Demeter"><w lemma="θεός">θεῶν</w></name></name>· ὁ<surplus>ι</surplus> δὲ <name type="personnel"><w lemma="ἱερεύς">ἱερεὺς</w></name> καὶ οἱ <name type="personnel"><w lemma="ἱερός">ἱε
	    					
	    					<lb xml:id="line_89" n="89" break="no"/>ροὶ</w></name> <w lemma="ἐπιμέλεια">ἐπιμέλειαν</w> <w lemma="ἔχω">ἐχόντω</w>, <w lemma="ὅπως">ὅπως</w> <w lemma="ἀπό">ἀπὸ</w> τῶν <w lemma="διάφορος">διαφόρων</w> <name type="genericOffering"><w lemma="ἀνάθεμα">ἀναθέματα</w></name> <w lemma="κατασκευάζω">κατασκευάζηται</w> τοῖς <name type="deity" key="unclear"><name type="deity" key="generic"><w lemma="θεός">θεοῖς</w></name></name>, <w lemma="ὅς">ἃ</w> <w lemma="ἄν">ἂν</w> τοῖς <name type="title"><w lemma="σύνεδρος">συνέδροις</w></name> <w lemma="δοκέω">δόξει</w>. <space quantity="1" unit="character"/> <name type="structure"><w lemma="θησαυρός">θησαυρῶν</w></name> <w lemma="κατασκευάζω">κατασκευ
	    						
	    						<lb xml:id="line_90" n="90" break="no"/><unclear>ᾶ</unclear>ς</w>· <space quantity="1" unit="character"/> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> οἱ <w lemma="καθίστημι">κατεσταμένοι</w> <w lemma="ἐν">ἐν</w> τῶι <w lemma="πέμπτος">πέμπτωι</w> καὶ <w lemma="πεντηκοστός">πεντηκοστῶι</w> <w lemma="ἔτος">ἔτει</w> <w lemma="ἐπιμέλεια">ἐπιμέλειαν</w> <w lemma="ἔχω">ἐχόντω</w> <w lemma="μετά">μετὰ</w> τοῦ <name type="title"><w lemma="ἀρχιτέκτων">ἀρχιτέκτονος</w></name>, <w lemma="ὅπως">ὅπως</w> <w lemma="κατασκευάζω">κατασκευασ
	    							
<lb xml:id="line_91" n="91" break="no"/><supplied reason="lost">θ</supplied>ῆντι</w> <name type="structure"><w lemma="θησαυρός">θησαυροὶ</w></name> <w lemma="λίθινος">λίθινοι</w> <w lemma="δύο">δύο</w> <w lemma="κλανίον">κλαικτοί</w>, καὶ <w lemma="χωράζω">χωραξάντω</w> τὸν μὲν <w lemma="εἷς">ἕνα</w> <w lemma="εἰς">εἰς</w> τὸν <name type="structure"><w lemma="ναός">ναὸν</w></name> τῶν <name type="epithet" key="Megas"><w lemma="μέγας">Μεγάλων</w></name> <name type="deity" key="generic"><w lemma="θεός">Θεῶν</w></name>, τὸν δ’ <w lemma="ἄλλος">ἄλλον</w> <w lemma="πρός">ποτὶ</w> τᾶι <name type="liquid"><name type="locality"><w lemma="κρήνη">κράναι</w></name></name>, <w lemma="ἐν">ἐν</w> <w lemma="ὅς">ὧι</w> <w lemma="ἄν">ἂν</w> <w lemma="τόπος">τό
	    								
	    								<lb xml:id="line_92" n="92" break="no"/>πωι</w> <w lemma="δοκέω">δοκεῖ</w> <w lemma="αὐτός">αὐτοῖς</w> <w lemma="ἀσφαλής">ἀσφαλῶς</w> <w lemma="ἔχω">ἕξειν</w>, καὶ <w lemma="ἐπιτίθημι">ἐπιθέντω</w> <name type="object"><w lemma="κλανίον">κλᾶϊκας</w></name>, καὶ τοῦ μὲν <w lemma="παρά">παρὰ</w> τᾶι <name type="liquid"><name type="locality"><w lemma="κρήνη">κράναι</w></name></name> <w lemma="ἔχω">ἐχέτω</w> τὰν <w lemma="ἕτερος">ἁτέραν</w> <name type="object"><w lemma="κλείς">κλᾶϊκα</w></name> Μνασίστρατος, τὰν δὲ <w lemma="ἄλλος">ἄλ
	    									
	    									<lb xml:id="line_93" n="93" break="no"/>λαν</w> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροί</w></name>, τοῦ δὲ <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="ναός">ναῶι</w></name> <w lemma="ἔχω">ἐχόντω</w> τὰν <name type="object"><w lemma="κλείς">κλᾶϊκα</w></name> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροί</w></name>, καὶ <w lemma="ἀνοίγνυμι">ἀνοιγόντω</w> <w lemma="κατά">κατ’</w> <w lemma="ἐνιαυτός">ἐνιαυτὸν</w> τοῖς <name type="festival"><w lemma="μυστήριον">μυστηρίοις</w></name> καὶ τὸ <w lemma="ἐξαριθμέω">ἐξαριθμηθὲν</w> <w lemma="διάφορος">διάφορον</w> <w lemma="">ἐ
	    										
	    										<lb xml:id="line_94" n="94" break="no"/>ξ</w> <w lemma="ἑκάτερος">ἑκατέρου</w> τοῦ <name type="structure"><w lemma="θησαυρός">θησαυροῦ</w></name> <w lemma="χωρίς">χωρὶς</w> <w lemma="γράφω">γράψαντες</w> <w lemma="ἀναφέρω">ἀνενεγκάν<supplied reason="undefined" evidence="previouseditor">τω</supplied></w>· <w lemma="ἀποδίδωμι">ἀποδόντω</w> δὲ καὶ Μνασιστράτωι τὸ <w lemma="γίγνομαι">γινόμενον</w> <w lemma="αὐτός">αὐ<unclear>τ</unclear><supplied reason="lost">ῶ</supplied><unclear>ι</unclear></w> <w lemma="διάφορος">διάφορον</w>, <w lemma="καθώς">καθὼς</w> <w lemma="ἐν">ἐν</w> τ<supplied reason="lost">ῶι</supplied>
	    					
	  	<lb xml:id="line_95" n="95"/> <name type="authority"><w lemma="διάγραμμα"><supplied reason="undefined" evidence="previouseditor">δ</supplied><unclear>ι</unclear>αγράμματι</w></name> <w lemma="γράφω">γέγ<supplied reason="undefined" evidence="previouseditor">ρα</supplied>πται</w>. <space quantity="2" unit="character"/> <w lemma="ἱερός">ἱεροῦ</w> <name type="meal"><w lemma="δεῖπνον">δείπνου</w></name> <space quantity="2" unit="character"/>· οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="ἀπό">ἀπὸ</w> τῶν <name type="animal" key="generic"><w lemma="θῦμα">θυμάτων</w></name> τῶν <w lemma="ἄγω">ἀγομένων</w> <w lemma="ἐν">ἐν</w> τᾶι <w lemma="πομπή">πομπᾶι</w> <w lemma="ἀφαιρέω">ἀφελόντες</w> <w lemma="ἀπό">ἀφ’</w> <w lemma="ἕκαστος">ἑκάστου</w> τὰ <name type="authority"><w lemma="νόμιμος">νόμ<unclear>ιμ</unclear><supplied reason="lost">α</supplied></w></name>
	    					
	    				<lb xml:id="line_96" n="96"/> <name type="portion"><w lemma="μέρος"><supplied reason="lost">μέρη</supplied></w></name> τοῖς <name type="deity" key="generic"><w lemma="θεός">θεοῖς</w></name> <supplied reason="lost">τὰ</supplied> <w lemma="λοιπός"><supplied reason="lost">λοι</supplied>πὰ</w> <name type="portion"><w lemma="κρέας">κρέα</w></name> <name type="meal"><w lemma="καταχράομαι">καταχρησάσθωσαν</w></name> <w lemma="εἰς">εἰς</w> τὸ <name type="structure"><w lemma="ἱερός">ἱερὸν</w></name> <name type="meal"><w lemma="δεῖπνον">δεῖπνον</w></name> <w lemma="μετά">μετὰ</w> τᾶν <name type="personnel"><w lemma="ἱερός">ἱερᾶν</w></name> καὶ <name type="personnel"><w lemma="παρθένος">παρθένων</w></name>, καὶ <w lemma="παραλαμβάνω">παραλαβόντω</w> τόν τε <name type="personnel"><w lemma="ἱερεύς">ἱερῆ</w></name>
	    					
	    					<lb xml:id="line_97" n="97"/> <supplied reason="lost">καὶ</supplied> <supplied reason="lost">τὰν</supplied> <name type="personnel"><w lemma="ἱέρεια">ἱέρεαν</w></name> κ<supplied reason="lost">αὶ</supplied> <supplied reason="lost">τὰ</supplied>ν <name type="personnel"><w lemma="ἱέρεια">ἱέρεαν</w></name> τοῦ <name type="epithet" key="Karneios"><w lemma="Κάρνειος">Καρνείου</w></name> καὶ Μνασίστρατον <space quantity="1" unit="character"/> καὶ τὰν <name type="person"><w lemma="γυνή">γυναῖκα</w></name> <supplied reason="undefined" evidence="previouseditor">τε</supplied> καὶ τὰς <name type="person"><w lemma="γένος">γενεὰς</w></name> <w lemma="αὐτός">αὐτοῦ</w> καὶ τῶν <name type="title"><w lemma="τεχνίτης">τεχνιτᾶν</w></name> τοὺς <w lemma="λειτουργέω">λει
	    						
	    						<lb xml:id="line_98" n="98" break="no"/><supplied reason="lost">τουργή</supplied>σαντας</w> <w lemma="ἐν"><supplied reason="lost">ἐν</supplied></w> <supplied reason="lost">τα</supplied>ῖς <w lemma="χορεία">χορείαις</w> καὶ τᾶν <w lemma="ὑπηρεσία">ὑπηρεσιᾶν</w> τοὺς <w lemma="λειτουργέω">λειτουργοῦντας</w> <w lemma="αὐτός">αὐτοῖς</w>· καὶ <w lemma="εἰς">εἰς</w> τὰ <w lemma="λοιπός">λοιπὰ</w> <w lemma="δαπάνημα">δαπανάματα</w> <w lemma="μή">μὴ</w> <w lemma="πλείων">πλεῖον</w> <w lemma="ἀνάλωμα">ἀνάλωμα</w>
	    					
	  	<lb xml:id="line_99" n="99"/> <w lemma="ποιέω"><supplied reason="lost">π</supplied><supplied reason="undefined" evidence="previouseditor">οιοῦν</supplied><unclear>τ</unclear>ες</w> <w lemma="δραχμή">δραχμᾶν</w> <space quantity="11" unit="character"/> <name type="locality"><w lemma="ἀγορά">ἀγορᾶς</w></name>· <space quantity="1" unit="character"/> οἱ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <name type="locality"><w lemma="τόπος">τόπον</w></name> <w lemma="ἀποδείκνυμι">ἀποδειξάντω</w>, <w lemma="ἐν">ἐν</w> <w lemma="ὅς">ᾧ</w> <w lemma="πράσσω">πραθήσεται</w> <w lemma="πᾶς">πάντα</w>· ὁ δὲ <name type="title"><w lemma="ἀγορανόμος">ἀγορανόμος</w></name> ὁ <w lemma="ἐπί">ἐπὶ</w> <name type="group"><w lemma="πόλις">πόλεος</w></name> <del rend="erasure">επ<supplied reason="lost">ι</supplied></del>
	    					
	  	<lb xml:id="line_100" n="100"/> <w lemma="ἐπιμέλεια"><supplied reason="lost">ἐ</supplied><supplied reason="undefined" evidence="previouseditor">πιμέλ</supplied>ειαν</w> <w lemma="ἔχω">ἐχέτω</w>, <w lemma="ὅπως">ὅπως</w> οἱ <w lemma="πωλέω">πωλοῦντες</w> <w lemma="ἄδολος">ἄδολα</w> κα<unclear>ὶ</unclear> <name type="purification"><w lemma="καθαρός">καθαρὰ</w></name> <w lemma="πωλέω">πωλοῦντι</w> καὶ <w lemma="χράω">χρῶνται</w> <w lemma="σταθμός">σταθμοῖς</w> καὶ <w lemma="μέτρον">μέτροις</w> <w lemma="σύμφωνος">συμφώνοις</w> <w lemma="πρός">ποτὶ</w> τὰ <name type="group"><w lemma="δημόσιος">δαμόσια</w></name>, κα<unclear>ὶ</unclear>
	    	
	    				<lb xml:id="line_101" n="101"/> <w lemma="μή">μὴ</w> <w lemma="τάσσω">τασσέτω</w> <w lemma="μήτε"><unclear>μ</unclear>ή<supplied reason="lost">τε</supplied></w> <w lemma="πόσος">πόσου</w> <w lemma="δεῖ">δεῖ</w> <w lemma="πωλέω">πωλεῖν</w>, <w lemma="μηδέ">μηδὲ</w> <w lemma="καιρός">καιρὸν</w> <w lemma="τάσσω">τασσέτω</w> <w lemma="μηδέ">μηδὲ</w> <w lemma="πράσσω">πρασσέτω</w> <w lemma="μηθείς">μηθεὶς</w> τοὺς <w lemma="πωλέω">πωλοῦντας</w> τοῦ <name type="locality"><w lemma="τόπος">τόπου</w></name> <w lemma="μηθείς">μηθέν</w>· τοὺς δὲ <w lemma="μή">μὴ</w> <w lemma="πωλέω">πω
	    					
	    					<lb xml:id="line_102" n="102" break="no"/><supplied reason="undefined" evidence="previouseditor">λοῦν</supplied>τας</w> <w lemma="καθώς">καθὼς</w> <name type="authority"><w lemma="γράφω">γέγραπται</w></name>, τοὺς μὲν <name type="person"><w lemma="δοῦλος">δούλους</w></name> <name type="punishment"><w lemma="μαστιγόω">μαστιγούτω</w></name>, τοὺς δὲ <name type="person"><w lemma="ἐλεύθερος">ἐλευθέρους</w></name> <name type="punishment"><w lemma="ζημιόω">ζαμιούτω</w></name> <w lemma="εἴκοσι">εἴκοσι</w> <w lemma="δραχμή">δραχμαῖς</w>· καὶ τὸ <w lemma="κρίμα">κρίμα</w> <w lemma="εἰμί">ἔστω</w> <w lemma="ἐπί">ἐπὶ</w> τῶν <name type="personnel"><w lemma="ἱερός">ἱε
	    						
	    						<lb xml:id="line_103" n="103" break="no"/><supplied reason="lost">ρῶν</supplied></w></name>. <space quantity="1" unit="character"/> <name type="liquid"><w lemma="ὕδωρ"><supplied reason="undefined" evidence="previouseditor">ὕ</supplied>δατος</w></name>· <space quantity="1" unit="character"/> <w lemma="ἔχω">ἐχέτω</w> δὲ <w lemma="ἐπιμέλεια">ἐπιμέλειαν</w> ὁ <name type="title"><w lemma="ἀγορανόμος">ἀγορανόμος</w></name> καὶ <w lemma="περί">περὶ</w> τοῦ <name type="liquid"><w lemma="ὕδωρ">ὕδατος</w></name>, <w lemma="ὅπως">ὅπως</w> <w lemma="κατά">κατὰ</w> τὸν τᾶς <name type="festival"><w lemma="πανήγυρις">παναγύριος</w></name> <w lemma="χρόνος">χρόνον</w> <w lemma="μηθείς">μηθεὶς</w> <w lemma="κακοποιέω">κακοποιεῖ</w> <w lemma="μήτε">μήτε</w> 
	    				
	    				<lb xml:id="line_104" n="104"/> <supplied reason="lost">τὸ</supplied> <w lemma="βήλημα"><supplied reason="lost">β</supplied><supplied reason="undefined" evidence="previouseditor">ή</supplied>λημα</w> <w lemma="μήτε">μήτε</w> τοὺς <w lemma="ὀχετός">ὀχετοὺς</w> <w lemma="μήτε">μήτε</w> <w lemma="ἄν">ἄν</w> <w lemma="τις">τι</w> <w lemma="ἄλλος">ἄλλο</w> <w lemma="κατασκευάζω">κατασκευασθεῖ</w> <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="ἱερός">ἱερῶι</w></name> <w lemma="χάρις">χάριν</w> τοῦ <name type="liquid"><w lemma="ὕδωρ">ὕδατος</w></name>, καὶ <w lemma="ὅπως">ὅπως</w>, <w lemma="καθώς">καθὼς</w> <w lemma="ἄν">ἂν</w> <w lemma="μερίζω">μερισθεῖ</w>, <w lemma="ῥέω">ῥεῖ</w> τὸ <w lemma="ὕδωρ">ὕδωρ</w> καὶ <w lemma="μηθείς">μ<supplied reason="undefined" evidence="previouseditor">η</supplied>
	    					
	    					<lb xml:id="line_105" n="105" break="no"/><supplied reason="lost">θεὶς</supplied></w> <w lemma="ἀποκωλύω"><supplied reason="lost">ἀ</supplied><supplied reason="undefined" evidence="previouseditor">πο</supplied>κωλύει</w> τοὺς <w lemma="χράω">χρωμένους</w>· <w lemma="ἄν">ἂν</w> δέ <w lemma="">τινα</w> <w lemma="λαμβάνω">λαμβάνει</w> <w lemma="ποιέω">ποιοῦντά</w> <w lemma="τις">τι</w> τῶν <w lemma="κωλύω">κεκωλυμένων</w>, τὸν μὲν <name type="person"><w lemma="δοῦλος">δοῦλον</w></name> <name type="punishment"><w lemma="μαστιγόω">μαστιγούτω</w></name>, τὸν δὲ <name type="person"><w lemma="ἐλεύθερος">ἐλεύθερο<unclear>ν</unclear></w></name>
	    				
	  	<lb xml:id="line_106" n="106"/> <name type="punishment"><w lemma="ζημιόω"><supplied reason="lost">ζαμιούτω</supplied></w></name> <w lemma="εἴκοσι"><supplied reason="undefined" evidence="previouseditor">εἴκοσ</supplied><unclear>ι</unclear></w> <w lemma="δραχμή">δραχμαῖς</w>· καὶ τὸ <w lemma="κρίμα">κρίμα</w> <w lemma="εἰμί">ἔστω</w> <w lemma="ἐπί">ἐπὶ</w> τῶν <name type="personnel"><w lemma="ἱερός">ἱερῶν</w></name>. <space quantity="1" unit="character"/> <name type="liquid"><w lemma="ἄλειμμα">ἀλείμματος</w></name> καὶ <name type="liquid"><name type="purification"><w lemma="λουτρόν">λουτροῦ</w></name></name>· <space quantity="1" unit="character"/> ὁ <name type="title"><w lemma="ἀγορανόμος">ἀγορανόμος</w></name> <w lemma="ἐπιμέλεια">ἐπιμέλειαν</w> <w lemma="ἔχω">ἐχέτω</w>, <w lemma="ὅπως">ὅπως</w> οἱ <w lemma="ἐθέλω">θέλοντες</w>
	    				
	    				<lb xml:id="line_107" n="107"/> <w lemma="βαλανεύω"><supplied reason="lost">βαλανεύε</supplied><supplied reason="undefined" evidence="previouseditor">ιν</supplied></w> <w lemma="ἐν"><supplied reason="undefined" evidence="previouseditor">ἐ</supplied>ν</w> τῶι <name type="structure"><w lemma="ἱερός">ἱερῶι</w></name> <w lemma="μή">μὴ</w> <w lemma="πλείων">πλεῖον</w> <w lemma="πράσσω">πράσσωντι</w> τοὺς <name type="purification"><name type="person"><w lemma="λούω">λουομένους</w></name></name> <w lemma="δύο">δύο</w> <w lemma="χαλκός">χαλκῶν</w> καὶ <w lemma="παρέχω">παρέχωντι</w> <w lemma="πῦρ">πῦρ</w> καὶ <w lemma="μάκρα">μάκραν</w> <w lemma="εὔκρατος">εὔκρατον</w> καὶ τοῖς <name type="person"><w lemma="κατακλύζω">κατακλυ
	    					
	    					<lb xml:id="line_108" n="108" break="no"/><supplied reason="lost">ζομένοις</supplied></w></name> <name type="liquid"><w lemma="ὕδωρ"><supplied reason="lost">ὕ</supplied>δωρ</w></name> <w lemma="εὔκρατος">εὔκρατον</w>, καὶ <w lemma="ὅπως">ὅπως</w> ὁ <w lemma="ἐκδείκνυμι">ἐγδεξάμενος</w> τῶν <w lemma="ξύλον">ξύλων</w> τὰν <w lemma="παροχή">παροχὰν</w> <w lemma="εἰς">εἰς</w> τὸ <w lemma="ἀλειπτήριον">ἀλειπτήριον</w> <w lemma="παρέχω">παρέχει</w> <w lemma="ξύλον">ξύλα</w> <w lemma="ξηρός">ξηρὰ</w> καὶ <w lemma="ἱκανός">ἱκανὰ</w> τοῖς <name type="person"><w lemma="ἀλείφω">ἀλει
	    						
<lb xml:id="line_109" n="109" break="no"/><supplied reason="lost">φομένοις</supplied></w></name> <w lemma="κατά">κατ’</w> <w lemma="ἡμέρα">ἀμέραν</w> <w lemma="ἀπό">ἀπὸ</w> <w lemma="τέταρτος">τετάρτας</w> <w lemma="ὥρα">ὥρας</w> <w lemma="ἕως">ἕως</w> <w lemma="ἕβδομος">ἑβδόμας</w>· <name type="person"><w lemma="δοῦλος">δοῦλος</w></name> δὲ <w lemma="μηθείς">μηθεὶς</w> <name type="liquid"><w lemma="ἀλείφω">ἀλειφέσθω</w></name>· οἱ δὲ <name type="personnel"><w lemma="ἱερός">ἱεροὶ</w></name> <w lemma="ἐκδίδωμι">ἐγδιδό<surplus>ι</surplus>ντω</w> τὰν <w lemma="παροχή">παροχὰν</w> τῶν <name type="vegetal"><w lemma="ξύλον">ξύ<supplied reason="undefined" evidence="previouseditor">λ</supplied><supplied reason="lost">ω</supplied>ν</w></name>

	    				<lb xml:id="line_110" n="110"/> <supplied reason="lost">τῶν</supplied> <w lemma="εἰς"><supplied reason="lost">εἰς</supplied></w> <supplied reason="lost">τ</supplied>ὸ <name type="structure"><w lemma="ἀλειπτήριον">ἀλειπτήριον</w></name>· <w lemma="ἄν">ἂν</w> δέ <w lemma="τις">τις</w> τῶν <w lemma="ἐκδείκνυμι">ἐγδεξαμένων</w> <w lemma="ἤ">ἢ</w> τῶν <w lemma="βαλανεύς">βαλανέων</w> <w lemma="μή">μὴ</w> <w lemma="ποιέω">ποιεῖ</w> <w lemma="καθώς">καθὼς</w> <name type="authority"><w lemma="γράφω">γέγραπται</w></name>, τὸν μὲν <name type="person"><w lemma="δοῦλος">δοῦλον</w></name> <name type="punishment"><w lemma="μαστιγόω">μαστιγούτω</w></name> ὁ <name type="title"><w lemma="ἀγορανόμος">ἀγο<unclear>ρ</unclear><supplied reason="undefined" evidence="previouseditor">α</supplied>νό
	    					
	    					<lb xml:id="line_111" n="111" break="no"/><supplied reason="lost">μος</supplied></w></name><supplied reason="lost">,</supplied> <supplied reason="lost">τ</supplied>ὸν δὲ <name type="person"><w lemma="ἐλεύθερος">ἐλεύθ<supplied reason="omitted">ε</supplied>ρον</w></name> <name type="punishment"><w lemma="ζημιόω">ζαμιούτω</w></name> <w lemma="κατά">καθ’</w> <w lemma="ἕκαστος">ἕκαστον</w> <w lemma="ἀδίκημα">ἀδίκημα</w> <w lemma="εἴκοσι">εἴκοσι</w> <w lemma="δραχμή">δραχμαῖς</w>· καὶ τὸ <w lemma="κρίμα">κρίμα</w> <w lemma="εἰμί">ἔστω</w> <w lemma="ἐπί">ἐπὶ</w> τῶν <name type="personnel"><w lemma="ἱερός">ἱερῶν</w></name>. <space quantity="1" unit="character"/> <w lemma="σύνεσις">συνέσιος</w> <w lemma="ἀναφορά">ἀναφορᾶς</w>· <space quantity="1" unit="character"/> οἱ <w lemma="ἱερός">ἱε
	    						
	    						<lb xml:id="line_112" n="112" break="no"/><supplied reason="lost">ροὶ</supplied></w> <w lemma="ὅσος"><supplied reason="lost">ὅ</supplied><unclear>σ</unclear>α</w> <w lemma="κα">κα</w> <w lemma="διοικέω">διοικήσωντι</w> <w lemma="ἐν">ἐν</w> τᾶι <name type="festival"><w lemma="πανήγυρις">παναγύρει</w></name> ἢ <w lemma="κατακρίνω">κατακρίνωντί</w> <w lemma="τις">τινας</w>, <w lemma="σύνεσις">σύνεσιν</w> <w lemma="ἀναφέρω">ἀνενεγκάντω</w> <w lemma="εἰς">εἰς</w> τὸ <name type="structure"><w lemma="πρυτανεῖον">πρυτανεῖον</w></name>· <w lemma="ἀναγράφω">ἀναγραψάντω</w> δὲ καὶ
	    				
	  	<lb xml:id="line_113" n="113"/><w lemma="εἰς"><supplied reason="lost">εἰς</supplied></w> <supplied reason="lost">τ</supplied><unclear>ὸ</unclear>ν <name type="structure"><w lemma="οἶκος">οἶκον</w></name> τὸν <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="ἱερός">ἱερῶι</w></name>, <w lemma="ὅς">οὓς</w> <w lemma="ἄν">ἂν</w> <name type="punishment"><w lemma="κατακρίνω">κατακρίνωντι</w></name> καὶ <w lemma="ἐπί">ἐπὶ</w> <w lemma="ποιός">ποίωι</w> <w lemma="ἀδίκημα">ἀδικήματι</w>. <space quantity="1" unit="character"/> <w lemma="ἀντίγραφος">ἀντίγραφον</w> <w lemma="ἔχω">ἔχειν</w> τοῦ <name type="authority"><w lemma="διάγραμμα">διαγράμματος</w></name>· <space quantity="1" unit="character"/> οἱ <w lemma="καθίστημι">κατεσταμέ
	    					
	    					<lb xml:id="line_114" n="114" break="no"/><supplied reason="lost">νοι</supplied></w> <w lemma="ὥστε"><supplied reason="lost">ὥ</supplied>στε</w> <w lemma="γράφω">γράψαι</w> τὸ <name type="authority"><w lemma="διάγραμμα">διάγραμμα</w></name>, <w lemma="καθώς">καθὼς</w> <w lemma="ἄν">ἂν</w> <w lemma="δοκιμάζω">δοκιμασθεῖ</w>, <w lemma="δίδωμι">δόντω</w> τοῖς <name type="title"><w lemma="νομοδείκτης">νομοδείκταις</w></name> <w lemma="ἀντίγραφος">ἀντίγραφον</w>· οἱ δὲ <w lemma="λαμβάνω">λαβόντες</w> <w lemma="ἐπιδείκνυμι">ἐπιδεικνυόντω</w> τῶι
	    				
	    				<lb xml:id="line_115" n="115"/> <w lemma="χρεία"><supplied reason="lost">χρε</supplied><unclear>ί</unclear>αν</w> <w lemma="ἔχω">ἔχοντι</w>· καὶ <w lemma="ἐν">ἐν</w> τοῖς <name type="festival"><w lemma="μυστήριον">μυστηρίοις</w></name> <w lemma="συλλειτουργέω">συνλειτουργούντω</w> τοῖς <name type="personnel"><w lemma="ἱερός">ἱεροῖς</w></name> καὶ ὁ <name type="personnel"><w lemma="κῆρυξ">κᾶρυξ</w></name> καὶ <name type="personnel"><w lemma="αὐλητής">αὐλητὰς</w></name> καὶ <name type="personnel"><w lemma="μάντις">μάντις</w></name> καὶ <name type="title"><w lemma="ἀρχιτέκτων">ἀρχιτέκτων</w></name>.
	    				
	  	<lb xml:id="line_116" n="116"/><supplied reason="lost">τᾶς</supplied> <w lemma="κατάστασις"><supplied reason="lost">κατα</supplied>στάσιος</w> τῶν <w lemma="δέκα">δέκα</w>· οἱ <name type="title"><name type="title"><w lemma="δημιουργός">δαμιοργοὶ</w></name></name> τοῦ <w lemma="ἕκτος">ἕκτου</w> <name type="month"><w lemma="μείς">μηνὸς</w></name> τᾶι <w lemma="δωδέκατος">δωδεκάται</w>, <w lemma="πρό">πρὸ</w> τοῦ τὸν <w lemma="κλῆρος">κ<supplied reason="omitted">λᾶ</supplied>ρον</w> τῶν <name type="personnel"><w lemma="ἱερός">ἱερῶν</w></name> <space quantity="2" unit="character"/>
	  </ab>
	    	<ab subtype="face" n="B">Face B
	    				<lb xml:id="line_117" n="117"/> <supplied reason="lost">κ</supplied><unclear>αὶ τᾶ</unclear><supplied reason="undefined" evidence="previouseditor">ν</supplied> <name type="personnel"><w lemma="ἱερός"><supplied reason="undefined" evidence="previouseditor">ἱερᾶν</supplied></w></name> <w lemma="γίγνομαι"><supplied reason="undefined" evidence="previouseditor">γί</supplied>
	    					
	    					<lb xml:id="line_118" n="118" break="no"/>ν<supplied reason="undefined" evidence="previouseditor">ε</supplied>σ<unclear>θ</unclear><supplied reason="undefined" evidence="previouseditor">αι</supplied></w>, <w lemma="ἀποδίδωμι"><supplied reason="undefined" evidence="previouseditor">ἀποδόντ</supplied><supplied reason="lost">ω</supplied></w>
	    				
	    				<lb xml:id="line_119" n="119"/> <supplied reason="undefined" evidence="previouseditor">τῶι</supplied> <name type="group"><w lemma="δῆμος"><supplied reason="undefined" evidence="previouseditor">δάμωι</supplied></w></name> <w lemma="χειροτονία"><supplied reason="undefined" evidence="previouseditor">χειροτο
	    					
	    					<lb xml:id="line_120" n="120" break="no"/>νίαν</supplied></w>, <w lemma="ὅπως"><supplied reason="undefined" evidence="previouseditor">ὅπως</supplied></w> <w lemma="καθίστημι"><supplied reason="undefined" evidence="previouseditor">καταστά
	    						
	    						<lb xml:id="line_121" n="121" break="no"/>σει</supplied></w> <w lemma="ἐκ"><supplied reason="undefined" evidence="previouseditor">ἐκ</supplied></w> <w lemma="πᾶς"><supplied reason="undefined" evidence="previouseditor">πάντων</supplied></w> <supplied reason="undefined" evidence="previouseditor">τῶν</supplied>
	    				
	    				<lb xml:id="line_122" n="122"/> <name type="group"><w lemma="πολίτης"><supplied reason="undefined" evidence="previouseditor">πολιτᾶν</supplied></w></name> <w lemma="δέκα"><supplied reason="undefined" evidence="previouseditor">δέκα</supplied></w>, <w lemma="μή"><supplied reason="undefined" evidence="previouseditor">μὴ</supplied></w>
	    				
	    				<lb xml:id="line_123" n="123"/> <w lemma="νεώτερος"><supplied reason="undefined" evidence="previouseditor">νεωτέρους</supplied></w> <w lemma="ἔτος"><supplied reason="undefined" evidence="previouseditor">ἐτῶν</supplied></w>
	    				
	    				<lb xml:id="line_124" n="124"/> <w lemma="τεσσαράκοντα"><supplied reason="undefined" evidence="previouseditor">τεσσαράκοντα</supplied></w> <w lemma="μηδέ"><supplied reason="undefined" evidence="previouseditor">μη</supplied>
	    					
	    					<lb xml:id="line_125" n="125" break="no"/> <supplied reason="lost">δ</supplied><supplied reason="undefined" evidence="previouseditor">ὲ</supplied></w> <w lemma="δίς"><supplied reason="undefined" evidence="previouseditor">δὶς</supplied></w> <supplied reason="undefined" evidence="previouseditor">τοὺς</supplied> <w lemma="αὐτός"><supplied reason="undefined" evidence="previouseditor">αὐτοὺς</supplied></w> <supplied reason="undefined" evidence="previouseditor">τ</supplied>
	    				
	    		<lb xml:id="line_126" n="126" break="no"/><supplied reason="lost">ό</supplied><supplied reason="undefined" evidence="previouseditor">ν</supplied> <supplied reason="undefined" evidence="previouseditor">γ′</supplied> <w lemma="εἶμι"><supplied reason="undefined" evidence="previouseditor">ἰὸν</supplied></w> <w lemma="ἐνιαυτός"><supplied reason="undefined" evidence="previouseditor">ἐνιαυτόν</supplied></w>· <w lemma="προσεισφέρω"><supplied reason="undefined" evidence="previouseditor">π</supplied><supplied reason="lost">ο</supplied>
	    					
	    					<lb xml:id="line_127" n="127" break="no"/><supplied reason="lost">τ</supplied><supplied reason="undefined" evidence="previouseditor">εισφερόντω</supplied></w> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <supplied reason="undefined" evidence="previouseditor">οἵ</supplied> <supplied reason="undefined" evidence="previouseditor">τε</supplied>
	    				
	    				<lb xml:id="line_128" n="128"/> <name type="title"><w lemma="ἄρχων"><supplied reason="undefined" evidence="previouseditor">ἄρχοντες</supplied></w></name> <supplied reason="undefined" evidence="previouseditor">καὶ</supplied> <supplied reason="undefined" evidence="previouseditor">τῶν</supplied>
	    				
	    				<lb xml:id="line_129" n="129"/> <w lemma="ἄλλος"><supplied reason="undefined" evidence="previouseditor">ἄλλων</supplied></w> <supplied reason="undefined" evidence="previouseditor">ὁ</supplied> <w lemma="ἐθέλω"><supplied reason="undefined" evidence="previouseditor">θέλων</supplied></w>, <w lemma="εἰσφέρω"><supplied reason="undefined" evidence="previouseditor">εἰσ
	    					
	    					<lb xml:id="line_130" n="130" break="no"/>φέροντες</supplied></w>, <w lemma="ἐκ"><supplied reason="undefined" evidence="previouseditor">ἐξ</supplied></w> <w lemma="ὅς"><supplied reason="undefined" evidence="previouseditor">ὧν</supplied></w> <name type="authority"><w lemma="γράφω"><supplied reason="undefined" evidence="previouseditor">γέ
	    						
	    						<lb xml:id="line_131" n="131" break="no"/>γραπται</supplied></w></name> <supplied reason="undefined" evidence="previouseditor">τοὺς</supplied> <name type="personnel"><w lemma="ἱερός"><supplied reason="undefined" evidence="previouseditor">ἱεροὺς</supplied></w></name>
	    				
	    				<lb xml:id="line_132" n="132"/> <w lemma="κλαρόω"><supplied reason="undefined" evidence="previouseditor">κλαροῦσθαι</supplied></w>· <supplied reason="undefined" evidence="previouseditor">τοὺς</supplied> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied>
	    				
	    				<lb xml:id="line_133" n="133"/> <w lemma="καθίστημι"><supplied reason="undefined" evidence="previouseditor">κατασταθέντας</supplied></w> <name type="invocation"><w lemma="ὁρκίζω"><supplied reason="undefined" evidence="previouseditor">ὁ</supplied><supplied reason="lost">ρ</supplied>
	    					
	    					<lb xml:id="line_134" n="134" break="no"/> <supplied reason="undefined" evidence="previouseditor">κιξάτω</supplied></w></name> <supplied reason="undefined" evidence="previouseditor">ὁ</supplied> <name type="title"><w lemma="γραμματεύς"><supplied reason="undefined" evidence="previouseditor">γραμματεὺς</supplied></w></name>
	    				
	    				<lb xml:id="line_135" n="135"/> <supplied reason="undefined" evidence="previouseditor">τῶν</supplied> <name type="title"><w lemma="σύνεδρος"><supplied reason="undefined" evidence="previouseditor">συνέδρων</supplied></w></name> <supplied reason="undefined" evidence="previouseditor">τὸν</supplied>
	    				
	    				<lb xml:id="line_136" n="136"/>  <name type="invocation"><w lemma="ὅρκος"><supplied reason="undefined" evidence="previouseditor">ὅρκον</supplied></w></name>, <w lemma="ὅς"><supplied reason="undefined" evidence="previouseditor">ὃν</supplied></w> <supplied reason="undefined" evidence="previouseditor">οἱ</supplied> <name type="personnel"><w lemma="ἱερός"><supplied reason="undefined" evidence="previouseditor">ἱεροὶ</supplied></w></name> <name type="invocation"><w lemma="ὄμνυμι"><supplied reason="undefined" evidence="previouseditor">ὀμν</supplied><supplied reason="lost">ύ</supplied>
	    					
	    					<lb xml:id="line_137" n="137" break="no"/><supplied reason="undefined" evidence="previouseditor">οντι</supplied></w></name>· <w lemma="ἔχω"><supplied reason="undefined" evidence="previouseditor">ἐχόντω</supplied></w> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <supplied reason="undefined" evidence="previouseditor">οἱ</supplied> <w lemma="καθίστημι"><supplied reason="undefined" evidence="previouseditor">κα
	    						
	    				<lb xml:id="line_138" n="138" break="no"/>τασταθέντες</supplied></w> <w lemma="ἐπιμέλεια"><supplied reason="undefined" evidence="previouseditor">ἐπι
	    							
	    				<lb xml:id="line_139" n="139" break="no"/>μέλειαν</supplied></w> <w lemma="περί"><supplied reason="undefined" evidence="previouseditor">περὶ</supplied></w> <w lemma="πᾶς"><supplied reason="undefined" evidence="previouseditor">πάν
	    								
	    				<lb xml:id="line_140" n="140" break="no"/>των</supplied></w>, <w lemma="ὅς"><supplied reason="undefined" evidence="previouseditor">ὧν</supplied></w> <w lemma="δεῖ"><supplied reason="undefined" evidence="previouseditor">δεῖ</supplied></w> <w lemma="ἐν"><supplied reason="undefined" evidence="previouseditor">ἐν</supplied></w> <supplied reason="undefined" evidence="previouseditor">τοῖς</supplied> <name type="festival"><w lemma="μυστήριον"><supplied reason="undefined" evidence="previouseditor">μυσ
	    									
	    				<lb xml:id="line_141" n="141" break="no"/>τηρίοις</supplied></w></name> <w lemma="συντελέω"><supplied reason="undefined" evidence="previouseditor">συντελεῖσ
	    										
	    				<lb xml:id="line_142" n="142" break="no"/>θαι</supplied></w>, <supplied reason="undefined" evidence="previouseditor">καὶ</supplied> <w lemma="φροντίζω"><supplied reason="undefined" evidence="previouseditor">φροντιζόντω</supplied></w>,
	    				
	    				<lb xml:id="line_143" n="143"/> <w lemma="ὅσος"><supplied reason="undefined" evidence="previouseditor">ὅσων</supplied></w> <w lemma="χρεία"><supplied reason="undefined" evidence="previouseditor">χρεία</supplied></w> <w lemma="εἰμί"><supplied reason="undefined" evidence="previouseditor">ἐστὶ</supplied></w> <w lemma="εἰς"><supplied reason="undefined" evidence="previouseditor">εἰς</supplied></w>
	    				
	    				<lb xml:id="line_144" n="144"/> <supplied reason="undefined" evidence="previouseditor">τὸ</supplied> <w lemma="ἐπιτελέω"><supplied reason="undefined" evidence="previouseditor">ἐπιτελεῖσθαι</supplied></w> <supplied reason="undefined" evidence="previouseditor">τὰ</supplied>
	    				
	    				<lb xml:id="line_145" n="145"/> <name type="festival"><w lemma="μυστήριον"><supplied reason="undefined" evidence="previouseditor">μυστήρια</supplied></w></name>· <w lemma="προγράφω"><supplied reason="undefined" evidence="previouseditor">προγρα
	    					
	    				<lb xml:id="line_146" n="146" break="no"/>φόντω</supplied></w> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <w lemma="ἐκ"><supplied reason="undefined" evidence="previouseditor">ἐκ</supplied></w> <supplied reason="undefined" evidence="previouseditor">τῶν</supplied> <name type="personnel"><w lemma="ἱερός"><supplied reason="undefined" evidence="previouseditor">ἱε
	    						
	    				<lb xml:id="line_147" n="147" break="no"/>ρῶν</supplied></w></name> <supplied reason="undefined" evidence="previouseditor">καὶ</supplied> <name type="personnel"><w lemma="ῥαβδοφόρος"><supplied reason="undefined" evidence="previouseditor">ῥαβδοφόρους</supplied></w></name>
	    				
	    				<lb xml:id="line_148" n="148"/> <supplied reason="undefined" evidence="previouseditor">τοὺς</supplied> <w lemma="εὔθετος"><supplied reason="undefined" evidence="previouseditor">εὐθετωτάτους</supplied></w>,
	    				
	    				<lb xml:id="line_149" n="149"/> <w lemma="ὅμοιος"><supplied reason="undefined" evidence="previouseditor">ὁμοίως</supplied></w> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <supplied reason="undefined" evidence="previouseditor">καὶ</supplied> <name type="personnel"><w lemma="μυσταγωγός"><supplied reason="undefined" evidence="previouseditor">μυστα
	    					
	    				<lb xml:id="line_150" n="150" break="no"/>γωγούς</supplied></w></name>· <supplied reason="undefined" evidence="previouseditor">τοὺς</supplied> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <w lemma="συλλειτουργέω"><supplied reason="undefined" evidence="previouseditor">συν
	    						
	    				<lb xml:id="line_151" n="151" break="no"/>λειτουργήσοντας</supplied></w>
	    				
	    				<lb xml:id="line_152" n="152"/> <w lemma="μετά"><supplied reason="undefined" evidence="previouseditor">μετὰ</supplied></w> <supplied reason="undefined" evidence="previouseditor">Μνασιστρά</supplied>
	    				
	    				<lb xml:id="line_153" n="153" break="no"/><supplied reason="lost">τ</supplied><supplied reason="undefined" evidence="previouseditor">ου</supplied> <w lemma="προφράφω"><supplied reason="undefined" evidence="previouseditor">προγραφόντω</supplied></w>, <w lemma="ἄν"><supplied reason="undefined" evidence="previouseditor">ἄν</supplied></w>
	    				
	    				<lb xml:id="line_154" n="154"/> <w lemma="τις"><supplied reason="lost">τ</supplied><supplied reason="undefined" evidence="previouseditor">ινας</supplied></w> <w lemma="εὑρίσκω"><supplied reason="undefined" evidence="previouseditor">εὑρίσκωντι</supplied></w> <w lemma="εὔθετος"><supplied reason="undefined" evidence="previouseditor">εὐ
	    					
	    				<lb xml:id="line_155" n="155" break="no"/>θέτους</supplied></w> <w lemma="ὑπάρχω"><supplied reason="undefined" evidence="previouseditor">ὑπάρχοντας</supplied></w>
	    				
	    				<lb xml:id="line_156" n="156"/> <supplied reason="undefined" evidence="previouseditor">καὶ</supplied> <supplied reason="undefined" evidence="previouseditor">τῶν</supplied> <w lemma="μή"><supplied reason="undefined" evidence="previouseditor">μὴ</supplied></w> <w lemma="εἰμί"><supplied reason="undefined" evidence="previouseditor">ὄντων</supplied></w> <name type="personnel"><w lemma="ἱερός"><supplied reason="undefined" evidence="previouseditor">ἱε
	    					
	    				<lb xml:id="line_157" n="157" break="no"/>ρῶν</supplied></w></name>· <supplied reason="undefined" evidence="previouseditor">καὶ</supplied> <supplied reason="undefined" evidence="previouseditor">οἱ</supplied> <w lemma="προγράφω"><supplied reason="undefined" evidence="previouseditor">προγραφέν
	    						
	    				<lb xml:id="line_158" n="158" break="no"/>τες</supplied></w> <w lemma="πειθαρχέω"><supplied reason="undefined" evidence="previouseditor">πειθαρχούντω</supplied></w>
	    				
	    				<lb xml:id="line_159" n="159"/> <supplied reason="undefined" evidence="previouseditor">καὶ</supplied> <w lemma="ἐπιτελέω"><supplied reason="undefined" evidence="previouseditor">ἐπιτελούντω</supplied></w>, <w lemma="ὅς"><supplied reason="undefined" evidence="previouseditor">ὃ</supplied></w> <w lemma="ἄν"><supplied reason="undefined" evidence="previouseditor">ἂν</supplied></w>
	    				
	    				<lb xml:id="line_160" n="160"/> <w lemma="προγράφω"><supplied reason="undefined" evidence="previouseditor">προγραφῆντι</supplied></w>· <supplied reason="undefined" evidence="previouseditor">τὸν</supplied> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied>
	    				
	    				<lb xml:id="line_161" n="161"/> <w lemma="μή"><supplied reason="undefined" evidence="previouseditor">μὴ</supplied></w> <w lemma="ποιέω"><supplied reason="undefined" evidence="previouseditor">ποιοῦντα</supplied></w> <name type="punishment"><w lemma="κατακρίνω"><supplied reason="undefined" evidence="previouseditor">κατακρι
	    					
	    				<lb xml:id="line_162" n="162" break="no"/>νάντω</supplied></w></name> <w lemma="εἴκοσι"><supplied reason="undefined" evidence="previouseditor">εἴκοσι</supplied></w> <w lemma="δραχμή"><supplied reason="undefined" evidence="previouseditor">δρα</supplied>
	    						
	    				<lb xml:id="line_163" n="163" break="no"/><supplied reason="lost">χ</supplied><supplied reason="undefined" evidence="previouseditor">μαῖς</supplied></w> <supplied reason="undefined" evidence="previouseditor">καὶ</supplied> <w lemma="ἐγγράφω"><supplied reason="undefined" evidence="previouseditor">ἐγγραψάν</supplied>
	    							
	    				<lb xml:id="line_164" n="164" break="no"/><supplied reason="lost">τω</supplied></w> <w lemma="εἰς"><supplied reason="undefined" evidence="previouseditor">εἰς</supplied></w> <supplied reason="undefined" evidence="previouseditor">τοὺς</supplied> <name type="title"><w lemma="πολέμαρχος"><supplied reason="undefined" evidence="previouseditor">πολεμάρ
	    								
	    				<lb xml:id="line_165" n="165" break="no"/>χους</supplied></w></name>· <supplied reason="undefined" evidence="previouseditor">οἱ</supplied> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <name type="personnel"><w lemma="ῥαβδοφόρος"><supplied reason="undefined" evidence="previouseditor">ῥαβδοφόροι</supplied></w></name>
	    				
	    				<lb xml:id="line_166" n="166"/> <name type="punishment"><w lemma="μαστιγόω"><supplied reason="undefined" evidence="previouseditor">μαστιγούντω</supplied></w></name>, <w lemma="ὅς"><supplied reason="undefined" evidence="previouseditor">οὕς</supplied></w> <w lemma="κα"><supplied reason="undefined" evidence="previouseditor">κα</supplied></w>
	    				
	    				<lb xml:id="line_167" n="167"/> <supplied reason="undefined" evidence="previouseditor">οἱ</supplied> <name type="title"><w lemma="δέκα"><supplied reason="undefined" evidence="previouseditor">δέκα</supplied></w></name> <w lemma="κελεύω"><supplied reason="undefined" evidence="previouseditor">κελεύωντι</supplied></w>·
	    				
	    				<lb xml:id="line_168" n="168"/> <supplied reason="undefined" evidence="previouseditor">οἱ</supplied> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <w lemma="καθίστημι"><supplied reason="undefined" evidence="previouseditor">κατασταθέν
	    					
	    				<lb xml:id="line_169" n="169" break="no"/>τες</supplied></w> <name type="title"><w lemma="δέκα"><supplied reason="undefined" evidence="previouseditor">δέκα</supplied></w></name> <w lemma="κρίνω"><supplied reason="undefined" evidence="previouseditor">κρινόντω</supplied></w>
	    				
<lb xml:id="line_170" n="170"/> <supplied reason="lost">τ</supplied><supplied reason="undefined" evidence="previouseditor">ὰ</supplied> <name type="punishment"><w lemma="κρίμα"><supplied reason="undefined" evidence="previouseditor">κ</supplied><supplied reason="lost">ρίμα</supplied><supplied reason="undefined" evidence="previouseditor">τα</supplied></w></name> <w lemma="πᾶς"><supplied reason="undefined" evidence="previouseditor">π</supplied><supplied reason="lost">άντα</supplied></w>·
	    				
	    				<lb xml:id="line_171" n="171"/> <w lemma="ἄν"><supplied reason="lost">ἂν</supplied></w> <supplied reason="lost">δὲ</supplied> <w lemma="χρεία"><supplied reason="lost">χρεία</supplied></w> <w lemma="εἰμί"><supplied reason="lost">εἶ</supplied></w> <w lemma="περί"><supplied reason="lost">πε</supplied>
	    					
	    					<lb xml:id="line_172" n="172" break="no"/><supplied reason="undefined" evidence="previouseditor">ρί</supplied></w> <w lemma="τις"><supplied reason="undefined" evidence="previouseditor">τινος</supplied></w> <w lemma="διαβούλιον"><supplied reason="undefined" evidence="previouseditor">διαβούλιον</supplied></w> <w lemma="γίγνομαι"><supplied reason="lost">γί</supplied>
	    						
	    						<lb xml:id="line_173" n="173" break="no"/><supplied reason="undefined" evidence="previouseditor">νεσθαι</supplied></w>, <w lemma="συνάγω"><supplied reason="undefined" evidence="previouseditor">συναγόντω</supplied></w>
	    				
	    				<lb xml:id="line_174" n="174"/> <supplied reason="undefined" evidence="previouseditor">οἱ</supplied> <name type="title"><w lemma="δέκα"><supplied reason="undefined" evidence="previouseditor">δέκα</supplied></w></name> <w lemma="πᾶς"><supplied reason="undefined" evidence="previouseditor">πάντες</supplied></w> <supplied reason="undefined" evidence="previouseditor">τοὺς</supplied> <name type="personnel"><w lemma="ἱερός"><supplied reason="undefined" evidence="previouseditor">ἱ
	    					
	    					<lb xml:id="line_175" n="175" break="no"/>ερούς</supplied></w></name>, <supplied reason="undefined" evidence="previouseditor">καὶ</supplied> <w lemma="καθώς"><supplied reason="undefined" evidence="previouseditor">καθὼς</supplied></w> <supplied reason="undefined" evidence="previouseditor">τοῖς</supplied>
	    				
	    				<lb xml:id="line_176" n="176"/> <name type="authority"><w lemma="πλείων"><supplied reason="undefined" evidence="previouseditor">πλειόνοις</supplied></w></name> <w lemma="δόξα"><supplied reason="undefined" evidence="previouseditor">δόξαι</supplied></w>, <w lemma="ἐπιτελέω"><supplied reason="undefined" evidence="previouseditor">ἐπιτε
	    					
	    					<lb xml:id="line_177" n="177" break="no"/>λείσθω</supplied></w>· <w lemma="φορέω"><supplied reason="undefined" evidence="previouseditor">φορούντω</supplied></w> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <supplied reason="undefined" evidence="previouseditor">οἱ</supplied>
	    				
	    				<lb xml:id="line_178" n="178"/> <name type="title"><w lemma="δέκα"><supplied reason="undefined" evidence="previouseditor">δέκα</supplied></w></name> <w lemma="ἐν"><supplied reason="undefined" evidence="previouseditor">ἐν</supplied></w> <supplied reason="undefined" evidence="previouseditor">τοῖς</supplied> <name type="festival"><w lemma="μυστήριον"><supplied reason="undefined" evidence="previouseditor">μυστηρί
	    					
	    					<lb xml:id="line_179" n="179" break="no"/>οις</supplied></w></name> <name type="clothing"><w lemma="στρόφιον"><supplied reason="undefined" evidence="previouseditor">στρόφιον</supplied></w></name> <name type="colour2"><w lemma="πορφύρεος"><supplied reason="undefined" evidence="previouseditor">πορφύριον</supplied></w></name>.
	    				
	    		<lb xml:id="line_180" n="180"/> <name type="authority"><w lemma="ἄγραφος"><supplied reason="undefined" evidence="previouseditor">ἀγράφων</supplied></w></name>· <space quantity="1" unit="character"/> <w lemma="εἰ"><supplied reason="undefined" evidence="previouseditor">εἰ</supplied></w> <supplied reason="undefined" evidence="previouseditor">δέ</supplied> <w lemma="τις"><supplied reason="undefined" evidence="previouseditor">τινα</supplied></w>
	    				
	    				<lb xml:id="line_181" n="181"/> <w lemma="ἄγραφος"><supplied reason="undefined" evidence="previouseditor">ἄγραφά</supplied></w> <w lemma="εἰμί"><supplied reason="undefined" evidence="previouseditor">ἐστι</supplied></w> <w lemma="ἐν"><supplied reason="undefined" evidence="previouseditor">ἐν</supplied></w> <supplied reason="undefined" evidence="previouseditor">τῷ</supplied> <name type="authority"><w lemma="διάγραμμα"><supplied reason="undefined" evidence="previouseditor">δι
	    					
	    					<lb xml:id="line_182" n="182" break="no"/>αγράμματι</supplied></w></name> <w lemma="πρός"><supplied reason="undefined" evidence="previouseditor">ποτὶ</supplied></w> <supplied reason="undefined" evidence="previouseditor">τὰν</supplied>
	    				
	    				<lb xml:id="line_183" n="183"/> <supplied reason="undefined" evidence="previouseditor">τῶν</supplied> <name type="festival"><w lemma="μυστήριον"><supplied reason="undefined" evidence="previouseditor">μυστηρίων</supplied></w></name> <supplied reason="undefined" evidence="previouseditor">καὶ</supplied>
	    				
	    				<lb xml:id="line_184" n="184"/> <supplied reason="undefined" evidence="previouseditor">τᾶν</supplied> <name type="sacrifice"><w lemma="θυσία"><supplied reason="undefined" evidence="previouseditor">θυσιᾶν</supplied></w></name> <w lemma="συντέλεια"><supplied reason="undefined" evidence="previouseditor">συντέλει
	    					
	    					<lb xml:id="line_185" n="185" break="no"/>αν</supplied></w>, <w lemma="βουλεύω"><supplied reason="undefined" evidence="previouseditor">βουλευέσθωσαν</supplied></w> <supplied reason="undefined" evidence="previouseditor">οἱ</supplied>
	    				
	    				<lb xml:id="line_186" n="186"/> <name type="title"><w lemma="σύνεδρος"><supplied reason="undefined" evidence="previouseditor">σύνεδροι</supplied></w></name>, <w lemma="μή"><supplied reason="undefined" evidence="previouseditor">μὴ</supplied></w> <w lemma="μετακινέω"><supplied reason="undefined" evidence="previouseditor">μετακι
	    					
	    					<lb xml:id="line_187" n="187" break="no"/>νοῦντες</supplied></w> <w lemma="ἐπί"><supplied reason="undefined" evidence="previouseditor">ἐπὶ</supplied></w> <w lemma="κατάλυσις"><supplied reason="undefined" evidence="previouseditor">καταλ</supplied><supplied reason="lost">ύ</supplied>
	    						
	    						<lb xml:id="line_188" n="188" break="no"/><supplied reason="undefined" evidence="previouseditor">σει</supplied></w> <supplied reason="undefined" evidence="previouseditor">τῶν</supplied> <name type="festival"><w lemma="μυστήριον"><supplied reason="undefined" evidence="previouseditor">μυστηρίων</supplied></w></name> <w lemma="μηθείς"><supplied reason="undefined" evidence="previouseditor">μ</supplied><supplied reason="lost">η</supplied>
	    							
	    							<lb xml:id="line_189" n="189" break="no"/><supplied reason="undefined" evidence="previouseditor">θὲν</supplied></w> <supplied reason="undefined" evidence="previouseditor">τῶν</supplied> <w lemma="κατά"><supplied reason="undefined" evidence="previouseditor">κατὰ</supplied></w> <supplied reason="undefined" evidence="previouseditor">τὸ</supplied> <name type="authority"><w lemma="διάγραμμα"><supplied reason="undefined" evidence="previouseditor">διά
	    								
	    								<lb xml:id="line_190" n="190" break="no"/>γραμμα</supplied></w></name>· <w lemma="εἰ"><supplied reason="undefined" evidence="previouseditor">εἰ</supplied></w> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <w lemma="μή"><supplied reason="undefined" evidence="previouseditor">μή</supplied></w>, <supplied reason="undefined" evidence="previouseditor">τὸ</supplied>
	    				
	    				<lb xml:id="line_191" n="191"/> <w lemma="γραφή"><supplied reason="undefined" evidence="previouseditor">γραφὲν</supplied></w> <name type="authority"><w lemma="ἀτελής"><supplied reason="undefined" evidence="previouseditor">ἀτελὲς</supplied></w></name> <w lemma="εἰμί"><supplied reason="undefined" evidence="previouseditor">ἔστω</supplied></w>·
	    				
	    				<lb xml:id="line_192" n="192"/> <supplied reason="undefined" evidence="previouseditor">τὸ</supplied> <supplied reason="undefined" evidence="previouseditor">δὲ</supplied> <name type="authority"><w lemma="διάγραμμα"><supplied reason="undefined" evidence="previouseditor">διάγραμμα</supplied></w></name> <name type="authority"><w lemma="κύριος"><supplied reason="undefined" evidence="previouseditor">κύρι
	    					
	    					<lb xml:id="line_193" n="193" break="no"/>ον</supplied></w></name> <w lemma="εἰμί"><supplied reason="undefined" evidence="previouseditor">ἔστω</supplied></w> <w lemma="εἰς"><supplied reason="undefined" evidence="previouseditor">εἰς</supplied></w> <w lemma="πᾶς"><supplied reason="undefined" evidence="previouseditor">πάντα</supplied></w> <supplied reason="undefined" evidence="previouseditor">τὸν</supplied>
	    				
	    				<lb xml:id="line_194" n="194"/> <w lemma="χρόνος"><supplied reason="undefined" evidence="previouseditor">χρόνον</supplied></w>.
	    				
	    
	    	</ab>
				</div>
				<div type="translation" xml:lang="eng">
					<head>Translation</head>
					
					<p>[Oath] of the <foreign>Hieroi</foreign> and <foreign>Hierai</foreign></p>
					<p>The secretary of the <foreign>synedroi</foreign> must administer the oath written below immediately to those who have been appointed <foreign>hieroi</foreign>, unless someone is ill, while they pour blood and wine as the sacrifices are burning: “I swear by the gods for whom the Mysteries are celebrated that I will take care that the proceedings during initiation take place in a hallowed way and completely right, and that I personally will not do anything either unseemly or wrong to the detriment of the Mysteries nor allow someone else (to do so), but I will obey (5) what is written and will swear in both the <foreign>hierai</foreign> and the priest according to the regulation. On the one hand, if I swear faithfully, may I have what the pious have, but if I swear falsely, the opposite.” If anyone does not want to take the oath, he is to be fined 1000 drachmae and must appoint someone else in his place by lot from the same tribe. The priest and the <foreign>hieroi</foreign> should administer the same oath to the <foreign>hierai</foreign> in the sanctuary of (Apollo) Karneios on the day before the Mysteries and have them swear in addition: “And I have acted purely and properly in marriage with my husband.” The <foreign>hieroi</foreign> are to fine a woman who does not want to take the oath 1000 drachmae and not permit her to celebrate the sacrificial rituals or (10) take part in the Mysteries, but those who have sworn are to celebrate. But <foreign>hieroi</foreign> and <foreign>hierai</foreign> appointed in the 55th year must swear the same oath in the Eleventh Month before the Mysteries.</p>
					<p>Concerning Transferal</p>
					<p>The <foreign>hieroi</foreign> must hand over to those appointed as successors the container and books which Mnasistratos gave and also the rest of whatever has been furnished for the sake of the Mysteries.</p>
					<p>Concerning Wreaths</p>
					<p>As wreaths, the <foreign>hieroi</foreign> and the <foreign>hierai</foreign> must wear a white felt cap, and of the initiates, the first-time initiates must wear tiaras. When the <foreign>hieroi</foreign> make the announcement, they must take off the tiaras and (15) all be wreathed with laurel. </p>
					<p>Concerning Clothes</p>
					<p>Those being initiated in the Mysteries must be barefoot and wear white clothes, the women wearing neither transparent clothes nor borders on their mantels more than half a finger wide. And the ordinary women must wear a linen chiton and himation worth in total no more than 100 drachmae, the girls a long garment or a tunic and a worth in total no more than one mina, and the female slaves a long garment or a tunic and a mantel worth in total no more than 50 drachmae. Of the <foreign>hierai</foreign>, the adults must wear a long garment or a tunic without decorative motives and a mantel worth in total no more than two (20) minas, and the [girls] a long garment and mantel worth in total no more than 100 drachmae. In the procession the <foreign>hierai</foreign> must wear a tunic and a wool woman’s mantel with borders no more than half half a finger wide, and the girls must wear a long garment and a mantel that is not transparent. No woman is to have gold, rouge, white lead make-up, a hair band, plaited hair, or shoes unless of felt or sacrificial leather. The <foreign>hierai</foreign> must have round wicker stools with white pillows or a white round cushion on them, having neither a decorative motive nor purple color. Whichever women are to dress themselves in representation of the deities must wear the clothes (25) which the <foreign>hieroi</foreign> order. If anyone otherwise has clothing contrary to the regulation, or if anyone has something else that is prohibited, the <foreign>gynaikonomos</foreign> must not allow the item and is to have the right to have it mutilated, and it must become the property of the gods. </p>
					<p>Oath of the <foreign>gynaikonomos</foreign></p>
					<p>The <foreign>hieroi</foreign>, when they themselves swear the oath, must swear in the <foreign>gynaikonomos</foreign> over the same sacrifices, to “certainly take care of the clothing and the rest of the matters enjoined upon me in the regulation.” </p>
					<p>Concerning the Procession</p>
					<p>In the procession Mnasistratos must lead, then the priest of the gods for whom the Mysteries are celebrated in company with the priestess, then the <foreign>agonothetes</foreign>, the <foreign>hierothytai</foreign>, and the <foreign>auletai</foreign>. And after those, the maidens <foreign>hierai</foreign>, as allotted, leading the chariots with a casket set upon them containing the sacred objects. Then the female banquet-setter for (the sanctuary) of Demeter, and the assistant female banquet-setters having entered upon their office, then the priestess of Demeter at the Hippodrome, and then the (priestess of Demeter) in Aigila. Then the <foreign>hierai</foreign>, one by one, as allotted, then the <foreign>hieroi</foreign>, as the Ten Men arrange them. The <foreign>gynaikonomos</foreign> must allot the places of the <foreign>hierai</foreign> and virgins and is to see to it that they process as they were allotted. The sacrificial animals are also to be led in the procession, and they must sacrifice to Demeter, a pregnant sow, to Hermes, a ram, to the Great Gods, a heifer, a pig, to Apollo Karneios, a boar, and to Hagna, a sheep. </p>
					<p>Concerning Tents</p>
					<p>The <foreign>hieroi</foreign> must not allow anyone to have a tent in (35) a rectangle greater than thirty feet or to put skins or hangings around the tents, and, in the area that the <foreign>hieroi</foreign> mark off, no one of those who are not <foreign>hieroi</foreign> is to have a tent. And they must not allow any uninitiated person into the place which they mark off. And they must also place lustral basins. And they must also write down from what one must be pure and what one must not have to enter. </p>
					<p>The Things Which One Must Not Have in the Tents</p>
					<p>No one shall have couches in the tent or silverware worth more than 300 drachmae. Otherwise, the <foreign>hieroi</foreign> must not allow it, and the extra must become property of the gods. </p>
					<p>Concerning Those Who Are Disorderly</p>
					<p>When the sacrifices and the Mysteries are celebrated, everyone must keep religious silence (40) and obey orders. The <foreign>hieroi</foreign> must scourge anyone disobeying or conducting himself indecently toward the gods and ban him from the Mysteries. </p>
					<p>Concerning <foreign>Rhabdophoroi</foreign></p>
					<p>There are to be twenty <foreign>rhabdophoroi</foreign> appointed from the <foreign>hieroi</foreign>, and they must obey those carrying out the Mysteries and take care that everything is done decorously and orderly by those attending, just as those appointed over them order. They must scourge those disobeying or conducting themselves indecently. If one of the <foreign>rhabdophoroi</foreign> does not do as is written, or if he commits some other wrong or does something to the detriment of the Mysteries, having been judged in the presence of the <foreign>hieroi</foreign>, if found guilty, he is not (45) to participate in the Mysteries. </p>
					<p>About Funds</p>
					<p>The Five chosen by the people must collect the funds accruing from the Mysteries. All the archons by necessity must put forth nominations, not (of) the same person twice, each having assets of no less than a talent, and the <foreign>gerousia</foreign> must write (next to each name) the assets of those appointed, likewise also the assets of those who nominated them. The <foreign>argyroskopos</foreign> must serve those collecting the funds. When the Mysteries are completed, they must give an account in all matters at the first regular assembly of the <foreign>synedroi</foreign>, and they must deliver the record to the <foreign>epimeletes</foreign> immediately, writing by heading the funds accrued (50) from the purification and the entrance fee of the <foreign>protomystai</foreign>, and whatever else was accrued, and the expenditure which was made, and whatever, if anything, remains. They must pay it out immediately to the treasurer, and are to be held liable to judicial proceedings, if they are discovered doing something wrong, for a fine of double the amount and 1000 drachmae, and the judges must not reduce it at all. Those appointed in the 55th year must also pay out to Mnasistratos the funds granted [to him] by the city for the crown, 6000 drachmae. They must pay back to the treasurer whatever funds were paid out in advance by the treasurer in the [55th] year [for] the construction in the Karneiasion (55) or expenditures for the Mysteries. [The Five] must expend the [remainder of the advanced funds] for the repairs in the Karneiasion, and if there is need of [an addition to this] revenue, they must report, writing expressly for what there is a need, and the archons and <foreign>synedroi</foreign> must decree that the treasurer must [give] the funds. From what is accrued from the Mysteries the funds must be restored to the treasurer, and they must deliver a report to the <foreign>epimeletes</foreign> about what they administer and are to be held liable to judicial proceedings if they commit some wrong, just as it is written above. The treasurer must write in a supplementary account whatever remainder he receives from these (funds) for the repair of the things in the (60) Karneiasion, and must not use it for anything else, until whatever funds are needed for the celebration of the Mysteries are paid in full. No one is to propose a decree that these funds must be used for anything else. If so, the proposal must be void, and the proposer must be fined 2000 drachmae, and likewise the treasurer, double whatever was paid out and 2000 drachmae. And the judges must not reduce it at all, and the funds accrued from these judgments must go towards the repair of the things in the Karneiasion. When he pays in full whatever is necessary for the Mysteries to be celebrated, the funds accrued from the Mysteries must go towards the revenues of the city. </p>
					<p>Concerning the Supplying of Sacrificial Animals</p>
					<p>After their appointment, the <foreign>hieroi</foreign>, (65) having advertised, are to contract out the supplying of sacrificial animals which must be sacrificed and presented in the Mysteries and those (sacrificial animals) for the purifications, contracting out, whether it seems expedient for all the animals to be on the same contract or on separate contracts, to the one who offers to take the least sum. It is necessary to supply the following: two white lambs before the beginning of the Mysteries, a ram of healthy complexion for the purification, and three little pigs when one purifies in the theater, one hundred lambs on behalf of the first-time initiates, and in the procession, for Demeter, a pregnant sow, for the Great Gods, a two-year old heifer, a pig, for Hermes, a ram, for Apollo Karneios, a boar, and for Hagna, a sheep. And the contractor, having provided guarantors to the <foreign>hieroi</foreign>, (70) must take the funds and present very holy, pure, whole animals and show them to the <foreign>hieroi</foreign> ten days before the Mysteries. The <foreign>hieroi</foreign> are to put a mark on those approved, and the contractor must present the marked ones. If he does not present them for the scrutiny, the <foreign>hieroi</foreign> must exact from the guarantors the amount plus half, and they themselves must supply the animals and from the exacted funds recover the resulting expenditure for the animals. </p>
					<p>Concerning the Artists for the Dances</p>
					<p>The <foreign>hieroi</foreign> must appoint each year aulos- and kithara-players to perform in both the sacrifices and the Mysteries, as many as they find who are capable, and those appointed in advance must perform (75) for the gods. </p>
					<p>Concerning Crimes</p>
					<p>If someone in the days in which the sacrifices and the Mysteries take place is caught either stealing or committing some other offense, he must be brought to the <foreign>hieroi</foreign>. A free man, if he is condemned, must pay back double, but a slave must be whipped and pay back double the theft, but for other offences the fine is 20 drachmae. If he does not pay immediately, the master must hand over his slave to the person damaged for working off the debt. If he does not, he is to be liable for double the amount. </p>
					<p>About Those Cutting (Wood) in the Sanctuary</p>
					<p>No one is to cut (wood) from the sacred place; and if anyone is caught, a slave must be flogged by the <foreign>hieroi</foreign>, but a free man must be fined as much as the <foreign>hieroi</foreign> decide. The one catching transgressors must bring (80) them to the <foreign>hieroi</foreign> and is to receive half (the fine). </p>
					<p>That There Be a Place of Refuge for Slaves</p>
					<p>The sanctuary must be a refuge for slaves, as the <foreign>hieroi</foreign> appoint the place, and no one is to harbor the fugitives or give them provisions or offer them work. Anyone acting contrary to what is written is to be liable to the master for twice the value of the slave and a fine of 500 drachmae. The priest must decide about the fugitives, whichever ones are sitting (in supplication) from our city, and whichever ones he condemns he must hand over to their masters. But if he does not hand over, the master is allowed to go away in possession (of him). </p>
					<p>About the Fountain</p>
					<p>Mnasistratos must take care of the fountain named “Hagna” by the ancient writings and (85) the statue located near the fountain as long as he lives, and he is to share in both the sacrifices and Mysteries with the <foreign>hieroi</foreign>. Mnasistratos is to receive whatever those sacrificing at the fountain offer on the table and the skins of the sacrificial animals. Mnasistratos is to receive a one-third share of the income from whatever those sacrificing at the fountain offer or put into the treasury, when it is constructed. The other two portions and any dedication set up by those sacrificing are to be property of the gods. The priest and the <foreign>hieroi</foreign> must take care that from the funds dedications are made for the gods, whatever ones are decided by the <foreign>synedroi</foreign>. </p>
					<p>Concerning the Construction of Money-boxes</p>
					<p>(90) The <foreign>hieroi</foreign> appointed in the 55th year must see to it, along with the architect, that two stone lockable money-boxes are built, and they must place one in the temple of the Great Gods and the other near the fountain, in whatever place seems safe to them. And they must install keys (locking devices); for the one by the fountain, Mnasistratos is to have one key and the <foreign>hieroi</foreign> the other, and for the one in the temple, the <foreign>hieroi</foreign> are to have the key. They must open them each year at the Mysteries and report the income counted out from each treasury, writing them separately. And they must give to Mnasistratos the income belonging to him, as (95) it is written in the regulation. </p>
					<p>Concerning the Sacred Meal</p>
					<p>The <foreign>hieroi</foreign>, after removing the customary [portions] for the gods from each of the sacrificial animals led in the procession, must use the [rest] of the meat for the sacred meal, with the <foreign>hierai</foreign> and virgins, and they must invite the priest [and the] priestess [and the] priestess of (Apollo) Karneios and Mnasistratos and both his wife and his children and those serving as artists in the dances and those serving as their helpers. And for the rest of the expenses they must make no greater expenditure than [...] drachmae. </p>
					<p>Concerning the Agora</p>
					<p>The <foreign>hieroi</foreign> must appoint a place in which all things will be sold. The <foreign>agoranomos</foreign> for the city (100) must take care that the sellers sell things unadulterated and pure and use weights and measures that coincide with the public ones, but he must neither fix the price at which they must sell, nor set the time, and no one is to charge the sellers anything for the space. Those who do not sell as written, he must scourge if they are slaves, but fine 20 drachmae if they are free men. And the judgment must be in the presence of the <foreign>hieroi</foreign>. </p>
					<p>Concerning Water</p>
					<p>The <foreign>agoranomos</foreign> must also have responsibility for the water, so that during the time of the <foreign>panegyris</foreign> no one damages the sluice or the channels or anything else is constructed in the sanctuary for the sake of water, and so that the water runs just as it is allotted and (105) no one hinders those using it. If he catches someone doing something prohibited, he must flog him, if a slave, or [fine] him 20 drachmae, if a free man, and the judgment must be in the presence of the <foreign>hieroi</foreign>. </p>
					<p>Concerning Ointments and Bath</p>
					<p>The <foreign>agoranomos</foreign> must take care that those wanting [to manage] the bath in the sanctuary do not charge the bathers more than two <foreign>chalkoi</foreign> and supply fire and a temperate communal bathtub and temperate water to those washing themselves down, and that the one contracted to supply wood to the anointing room supplies dry wood sufficient for those anointing themselves every day from the fourth hour to the seventh. No slave is to anoint himself. The <foreign>hieroi</foreign> contract out the furnishing of wood (110) to the anointing room. If any contractor or bath manager does not do as is written, the <foreign>agoranomos</foreign> must flog him, if a slave, or fine him, if a free man, 20 drachmae for each offence, and the judgment must be in the presence of the <foreign>hieroi</foreign>. </p>
					<p>Concerning the Report of the decisions</p>
					<p>The <foreign>hieroi</foreign>, whatever matters they administer in the <foreign>panegyris</foreign> or whatever judgments they impose on some people, they must report the decisions to the prytaneion. And they must also inscribe [on] the building in the sanctuary which people they sentence and for what offense. </p>
					<p>That There Be a Copy of the Regulation</p>
					<p>Those appointed to write up the regulation, just as it is approved, must give a copy to the <foreign>nomodeiktai</foreign>. Those receiving it (115) must show it to one who needs it. And in the Mysteries, the herald, <foreign>auletes</foreign>, seer, and architect must serve jointly with the <foreign>hieroi</foreign>. </p>
					<p>Concerning the Appointment of the Ten</p>
					<p>On the twelth of the Sixth Month, before the time of the allotment of the <foreign>hieroi</foreign> and the <foreign>hierai</foreign>takes place, the <foreign>damiourgoi</foreign> must allow the people a vote (120) to appoint ten men from all the citizens, not younger than 40 and (125) not the same person again in the subsequent year. The archons and whoever else wishes (130) must additionally propose those for election, nominating from those from whom it has been written that the <foreign>hieroi</foreign> are alloted. To those appointed, the secretary (135) of the <foreign>synedroi</foreign> must administer the oath which the <foreign>hieroi</foreign> swear. Those appointed must have supervision (140) of everything which must be celebrated in the Mysteries and must see to whatever is necessary for accomplishing (145) the Mysteries. They must also appoint in advance the most capable <foreign>rhabdophoroi</foreign> from the <foreign>hieroi</foreign>, and likewise also mystagogues. (150) They must summarily appoint men to perform religious services with Mnasistratos, if anyone capable is found (155) from even those who are not <foreign>hieroi</foreign>. Those appointed must obey those in authority and accomplish (160) whatever they are assigned. They must sentence anyone not doing so to pay a 20 drachmae (fine) and register (his name) with the polemarchs. (165) The <foreign>rhabdophoroi</foreign> must scourge anyone whom the Ten command them (to scourge). Those appointed as the Ten must decide (170) [all sentences]. [If there needs] to be a deliberation about something, all of the Ten must convene the sacred (175) men, and it must be accomplished just as it is decreed by the majority. The Ten must wear a purple headband during the Mysteries. </p>
					<p>(180) Concerning Unwritten Matters</p>
					<p>If some matters are not written in the regulation with regard to the celebration of the Mysteries and sacrifices, (185) the <foreign>synedroi</foreign> must deliberate, not changing any of the matters in the regulation to the detriment of the Mysteries. (190) Otherwise, what is written (by them) is to be void. The regulation is to be valid for all time.  </p>
					
					<p> (translation slightly adapted from L. <bibl type="author_date" n="Gawlinski 2012">Gawlinski 2012</bibl>)</p>
					</div>
	    		
				<div type="translation" xml:lang="fre">
					<head>Traduction</head>
					<p>[Serment] des <foreign>hieroi</foreign> et des <foreign>hierai</foreign></p>
					<p>Que le secrétaire des synèdres fasse aussitôt prêter le serment écrit ci-dessous à ceux qui sont devenus <foreign>hieroi</foreign>, à moins que l’un d’eux ne soit malade, pendant que les [parts sacrées]  se consument et qu'ils font des libations de sang et de vin : « Je jure par les dieux en l'honneur de qui sont accomplis les Mystères de veiller à ce que les (rites) de l'initiation se passent comme il plaît aux dieux et en toute justice; de ne rien faire moi-même d’inconvenant ou d'injuste qui puisse ruiner les Mystères ni de permettre à quelqu'un d'autre (de le faire); mais au contraire de me conformer (5) à ce qui est écrit; de faire prêter serment aux <foreign>hierai</foreign> et au prêtre, conformément au règlement. Si je suis fidèle à mon serment, qu'il en aille pour moi comme pour les gens pieux et tout le contraire si je me parjure. » Si quelqu'un refuse de jurer, que (le secrétaire) lui inflige une amende de 1000 drachmes et qu'il tire quelqu'un d'autre au sort à sa place dans la même tribu. Que le prêtre et les <foreign>hieroi</foreign> fassent prêter le même serment aux <foreign>hierai</foreign> dans le sanctuaire d'(Apollon) Karneios, la veille des Mystères et qu’elles ajoutent à leur serment : « Je me suis comportée à l'égard de mon époux dans la vie conjugale conformément aux (lois) divines et humaines. » Que les <foreign>hieroi</foreign> infligent une amende de 1000 drachmes à celle qui refuserait de prêter serment et qu'ils (lui) interdisent d'accomplir les rites des sacrifices et de (10) participer aux Mystères; au contraire, que celles qui ont juré les accomplissent. Que ceux qui sont devenus <foreign>hieroi</foreign> et <foreign>hierai</foreign> la 55e année prêtent le même serment, avant les Mystères, au cours du Onzième mois.</p>
					<p>Transmission</p>
					<p>Que les <foreign>hieroi</foreign> transmettent à leurs successeurs le coffret et les livres qu'a remis Mnasistratos et qu’ils (leur) transmettent aussi tout ce qui aura été préparé en vue des Mystères.</p>
					<p>Coiffures</p>
					<p>Que les <foreign>hieroi</foreign> et les <foreign>hierai</foreign> portent comme coiffure un bonnet de feutre blanc, mais que, parmi les initiés, les protomystes  portent des tiares. Cependant, lorsque les <foreign>hieroi</foreign> l’ordonneront, qu'ils retirent leur tiare et (15) que tous se couronnent de laurier. </p>
					<p>Vêtement</p>
					<p>Que ceux qui accomplissent les Mystères soient pieds nus et portent un vêtement blanc; que les femmes ne portent pas de vêtement transparent, ni de bords sur leur manteau plus larges qu'un demi-doigt et que les (simples) particulières portent une tunique de lin et un manteau, ne valant pas plus de 100 drachmes, que les jeunes filles portent une robe longue ou une tunique (de lin) et un manteau, ne valant pas plus d’une mine, et les femmes, esclaves, une robe longue ou une tunique et un manteau ne valant pas plus de 50 drachmes. En ce qui concerne les <foreign>hierai</foreign>, que les femmes portent une robe longue ou une tunique sans motifs et un manteau, ne valant pas plus de deux (20) mines; que les [jeunes filles] portent une robe longue et un manteau ne valant pas plus de 100 drachmes. Dans la procession, que les femmes <foreign>hierai</foreign> portent une tunique et un manteau de femme en laine avec des bords moins larges qu'un demi-doigt, que les jeunes filles portent une robe longue et un manteau qui ne soit pas transparent. Qu'aucune femme ne porte de (parure en) or, ni de fard rouge ou blanc, ni de bandeau, ni de cheveux noués, ni de sandales, si elles ne sont pas en feutre ou en cuir provenant d'animaux offerts en sacrifice aux dieux. Que les <foreign>hierai</foreign> aient (sur les chars) des sièges ronds en osier avec des appui-têtes ou un petit coussin par dessus, blancs, sans motif, ni pourpre. Et que toutes celles qui doivent s’équiper pour la représentation des divinités portent le vêtement (25) que les <foreign>hieroi</foreign> auront prescrit. Si quelqu’un porte son vêtement autrement, contrairement au règlement, ou autre chose d’interdit, que le gynéconome s'y oppose et qu'il lui soit permis d'arracher (l'objet) et qu'il soit consacré aux dieux. </p>
					<p>Serment du gynéconome</p>
					<p>Que les <foreign>hieroi</foreign>, quand eux-mêmes auront juré, fassent prêter serment au gynéconome, sur les mêmes parts sacrées : « (Je jure) de veiller aux prescriptions sur le vêtement et sur toutes les autres questions qui me sont à charge en vertu du règlement. »</p>
					<p>Procession</p>
					<p>Que Mnasistratos conduise la procession; que (viennent) ensuite le prêtre des dieux en l'honneur de qui ont lieu les Mystères avec la prêtresse, puis l'agonothète, les hiérothytes, les aulètes; après quoi, (que viennent) les jeunes filles <foreign>hierai</foreign>, dans l'ordre où elles auront été tirées au sort, conduisant les chars, sur lesquels reposent des corbeilles contenant les objets sacrés pour les Mystères; puis la responsable des banquets pour (le sanctuaire de) Déméter et ses adjointes en fonction, puis la prêtresse de Déméter de l'hippodrome, puis (la prêtresse de la Déméter) d'Aigila. Que viennent ensuite les <foreign>hierai</foreign>, une par une, dans l'ordre où elles auront été tirées au sort, puis les <foreign>hieroi</foreign> dans l'ordre où les auront rangés les Dix. Que le gynéconome tire au sort les (femmes) <foreign>hierai</foreign> et les jeunes filles (<foreign>hierai</foreign>) et qu'il veille à ce qu'elles participent à la procession dans l'ordre où
elles auront été tirées au sort. Que l'on conduise également dans la procession les animaux pour le sacrifice et qu'on sacrifie une truie pleine à Déméter, un bélier non castré à Hermès, une génisse (et) un porc aux Grands Dieux, un verrat à Apollon Karneios, un mouton à Hagna.</p>
					<p>Tentes</p>
					<p>Que les <foreign>hieroi</foreign> interdisent que quiconque ait une tente dans (35) un carré de plus de trente pieds ou place autour des tentes des peaux ou des tentures; et que nul — s'il ne fait pas partie des <foreign>hieroi</foreign>  n'ait de tente dans l'espace que les <foreign>hieroi</foreign> auront délimité avec des bandelettes. Que nul non-initié ne se glisse dans l'enclos qu'ils auront délimité. Qu’ils (les <foreign>hieroi</foreign>) mettent en place aussi des vases à lustration. Et qu'ils inscrivent de quelles souillures il faut se purifier et quels objets il ne faut pas garder sur soi pour entrer.</p>
					<p>Objets proscrits dans les tentes</p>
					<p>Que personne n'ait de couche dans la tente ni de pièces d'argenterie valant plus de excédant 300 drachmes. Dans le cas contraire, que les <foreign>hieroi</foreign> s'y opposent et que l’excédent soit consacré aux dieux.</p>
					<p>Perturbateurs</p>
					<p>Pendant que les sacrifices et les Mystères seront accomplis, que tous gardent un silence religieux (40) et obéissent aux ordres. Que les <foreign>hieroi</foreign> fouettent celui qui désobéit ou se comporte de façon inconvenante à l’égard du divin et qu'ils lui interdisent (l'accès aux) Mystères.</p>
					<p>Rhabdophores</p>
					<p>Que les rhabdophores soient au nombre de vingt, choisis parmi les <foreign>hieroi</foreign> et qu'ils obéissent à ceux qui accomplissent les Mystères et qu'ils veillent à ce que tout se passe convenablement et comme il est fixé, de la part des assistants, selon les prescriptions des magistrats qui en ont la charge. Qu'ils fouettent ceux qui désobéissent ou se comportent d'une façon inconvenante. Si l'un des rhabdophores n'agit pas comme il est écrit ou commet quelque faute ou fait (quelque chose) qui puisse ruiner les Mystères, qu’après avoir été soumis à jugement devant les <foreign>hieroi</foreign>, s'il est condamné, (45) il ne participe pas aux Mystères.</p>
					<p>À propos du financement</p>
					<p>Que les Cinq qui auront été nommés par le peuple, recueillent les sommes perçues à l'occasion des Mystères, que les archontes, obligatoirement au complet, fassent des propositions : que ce ne soient pas les mêmes à deux reprises, qu'ils possèdent une fortune estimée à un talent au moins et que la gérousie enregistre la fortune de ceux qui auront été nommés aussi bien que celle de ceux qui les ont proposés. Que l'argyroscope exécute l'opération pour ceux qui recueillent les fonds. Et lorsque les Mystères auront été accomplis, que (les Cinq) rendent leurs comptes sur tous les points, au cours de la première réunion régulière des synèdres et qu'ils remettent sans attendre à l'épimélète un relevé, en notant nominativement les sommes (50) provenant de la purification, les frais d’entrée venant des protomystes et les autres recettes, la dépense encourue et l'excédent et qu'ils règlent sans attendre la somme au trésorier et qu'ils soient responsables, si l'on découvre qu'ils sont coupables de quelque malversation, pour le double (de la fraude) et (une amende) de 1000 drachmes et que les juges ne la diminuent en rien. Que les (Cinq) en fonction durant la 55e année paient également à Mnasistratos la somme qu'il a avancée pour la couronne offerte par la cité, d'un montant de 6000 drachmes; qu'ils remboursent au trésorier toutes les sommes qui ont été avancées par le trésorier la [55e] année pour les constructions au Karneiasion (55) ou les dépenses pour les Mystères. [Que les Cinq] utilisent le [reliquat des sommes avancées] pour les restaurations au Carneiasion et, s’il y a encore besoin de fonds [excédant ces] recettes, qu’ils fassent un rapport en notant expressément pour quel usage on en a besoin et que les archontes et les synèdres décrètent que le trésorier doit [accorder] des crédits. Que l'argent provenant de ce qui a été accumulé à la suite des Mystères soit remboursé au trésorier et que (les Cinq) rendent compte par écrit de leur gestion à l'épimélète et qu'ils soient responsables s'ils ont commis une malversation conformément à ce qui a été écrit plus haut. Que le trésorier fasse noter sur un compte supplémentaire quelle somme prélevée sur cela (les recettes tirées des Mystères) lui reste pour la restauration des (bâtiments) au (60) Karneiasion et qu'il ne s'en serve pour rien d'autre jusqu'à ce qu'il ait acquitté toutes les dépenses nécessaires à l'accomplissement des Mystères. Et que personne ne propose de décret pour dire qu'il faut employer cet argent à autre chose; dans le cas contraire, que la proposition soit sans effet et que celui qui l'aura rédigée paie (une amende) de 2000 drachmes; de la même façon, (que) le trésorier aussi (paie) le double de ce qu'il a déboursé (à tort) et (une amende) de 2000 drachmes; et que les juges ne la diminuent en rien et que les sommes retirées de ces jugements soient disponibles pour les restaurations des (bâtiments) au Karneiasion. Quand (le trésorier) aura acquitté toutes (les sommes) dont on a besoin pour l'accomplissement des Mystères, que les sommes qui proviennent des Mystères soient disponibles dans les recettes de la cité. </p>
					<p>Fourniture des animaux sacrificiels</p>
					<p>Que les <foreign>hieroi</foreign> une fois nommés (65) et après l'avoir fait annoncer par le héraut, donnent en adjudication la fourniture des animaux qui doivent être sacrifiés et présentés lors des Mystères et (qu'ils donnent) aussi (en adjudication) ceux qui sont destinés aux purifications, en le faisant soit, si cela leur semble nécessaire, pour toutes les victimes en bloc, soit (si cela leur semble préférable) par partie, à celui qui s'engage à accepter la somme la plus basse. Voici (les animaux sacrificiels) qu'il faut fournir : avant de commencer les Mystères, deux agneaux blancs, pour la purification, un bélier non castré sans tache et, pour la purification dans le théâtre, trois porcelets; au nom des protomystes, cent agneaux, dans la procession, pour Déméter une truie pleine, pour les Grands Dieux, une génisse de deux ans, un porc, pour Hermès, un bélier non castré, pour Apollon Karneios, un verrat, pour Hagna, un mouton. Que l'adjudicataire, après avoir présenté des garants devant les <foreign>hieroi</foreign>, (70) reçoive les fonds et qu'il fournisse des animaux sacrificiels conformes au rite, purs et d’une totale intégrité physique et qu'il les montre aux <foreign>hieroi</foreign> dix jours avant les Mystères. Que les <foreign>hieroi</foreign> fassent une marque sur les animaux sacrificiels qu'ils auront examinés et que l'adjudicataire présente les animaux sacrificiels marqués. S'il ne les présente pas à l'examen, que les <foreign>hieroi</foreign> exigent des garants une fois et demie la somme reçue et qu'ils fournissent eux-mêmes les animaux sacrificiels et qu'ils recouvrent la dépense encourue pour (l'achat des) victimes au dépens des sommes acquittées (par les garants).</p>
					<p>Technites pour les choeurs</p>
					<p>Que les <foreign>hieroi</foreign> inscrivent chaque année à l'avance (le nom) des aulètes et des citharistes qui assureront le service du culte dans les sacrifices et les Mystères, tous les (technites) qualifiés qu'ils auront pu trouver, et que ceux (dont les noms) auront été inscrits à l'avance assurent le service (75) des dieux.</p>
					<p>Délits</p>
					<p>Si, au cours des jours pendant lesquels ont lieu les sacrifices et les Mystères, quelqu'un est pris en flagrant délit de vol ou de quelque autre délit, qu'il soit conduit devant les <foreign>hieroi</foreign>; et que l’homme libre, s'il est reconnu coupable, paie le double (du montant du vol), que l’esclave soit fouetté et  paie le double du vol, (que) la peine pour les autres délits commis (soit) de 20 drachmes. Mais, s'il ne les acquitte pas immédiatement, que son maître livre l'esclave à celui qui a été lésé pour une compensation en travail, et, sinon, que (le maître) soit poursuivi en justice pour le double (du préjudice).</p>
					<p>Au sujet de ceux qui coupent (du bois) dans le sanctuaire</p>
					<p>Que personne ne coupe (de bois) de l'espace sacré. Si, cependant, quelqu'un est pris en flagrant délit, que l’esclave soit fouetté par les <foreign>hieroi</foreign>, que l’homme libre acquitte (la somme) que les <foreign>hieroi</foreign> auront décidée. Que le premier venu les conduise (80) devant les <foreign>hieroi</foreign> et qu'il reçoive la moitié (de l'amende).</p>
					<p>Qu'il y ait un lieu de refuge pour les esclaves</p>
					<p>Que le sanctuaire soit un lieu de refuge pour les esclaves dans les limites de l'espace que les <foreign>hieroi</foreign> auront déterminé et que personne ne reçoive chez soi les esclaves en fuite ni ne les nourrisse ni ne leur procure de travail; que celui qui agit contrairement à ce qui est écrit en réponde au profit du maître à raison d'une valeur double de celle de l'esclave et pour une amende de 500 drachmes et que le prêtre soit juge pour les esclaves en fuite venant de notre cité qui s’assoient (en suppliants) et qu’il livre à leurs maîtres ceux qu'il condamne. Cependant, si (le prêtre) ne (les) livre pas, qu’il soit permis au maître de les emmener.</p>
					<p>Au sujet de la fontaine</p>
					<p>Que Mnasistratos ait la charge de la fontaine appelée Hagna selon les écrits anciens et de (85) la statue sise près de la fontaine, aussi longtemps qu’il vivra et qu’il participe avec les <foreign>hieroi</foreign> aux sacrifices et aux Mystères et que Mnasistratos reçoive tout ce que ceux qui sacrifient près de la fontaine déposent ainsi que les peaux des animaux sacrificiels. Que Mnasistratos reçoive le tiers des sommes d'argent que ceux qui sacrifient près de la fontaine déposent ou verseront dans le tronc à offrandes quand il sera construit. Que les deux autres tiers et toute offrande qui serait déposée par les sacrifiants soient consacrés aux dieux. Que le prêtre et les <foreign>hieroi</foreign> aient soin que soient faites sur les fonds les offrandes aux dieux que les synèdres auront décidées.</p>
					<p>Construction de troncs à offrandes</p>
					<p>(90) Que les <foreign>hieroi</foreign> en fonction la 55e année veillent, en collaboration avec l’architecte, à ce que soient construits deux troncs à offrandes en pierre fermant à clef et qu'ils les placent, l'un, dans le temple des Grands Dieux, l'autre, près de la fontaine, en un lieu qui leur paraîtra sûr et qu'ils y fassent mettre des clefs : pour le tronc placé près de la fontaine, que Mnasistratos dispose d’une clef, les <foreign>hieroi</foreign> d’une autre; pour le tronc placé dans le temple, que les <foreign>hieroi</foreign> (disposent) de la (seule) clef, et qu'ils (l')ouvrent chaque année pour les Mystères et qu'ils fassent un relevé distinct de la somme provenant de chacun des troncs à offrandes en l'inscrivant séparément. Qu'ils versent aussi à Mnasistratos l'argent qui lui revient, conformément à (95) ce qui est écrit dans le règlement.</p>
					<p>Banquet sacré</p>
					<p>Que les <foreign>hieroi</foreign>, après avoir prélevé sur chacun des animaux sacrificiels conduits dans la procession les [parts] conformes à l’usage, se servent des viandes [qui restent] pour le banquet sacré avec les <foreign>hierai</foreign> et les jeunes filles et qu'ils accueillent le prêtre [et la] prêtresse [et la] prêtresse d'(Apollon) Karneios et Mnasistratos et sa femme et sa descendance et, parmi les technites, ceux qui ont [joué dans les] chœurs et, parmi le personnel de service, ceux qui les ont assistés dans l'exercice du culte. Et pour le reste des dépenses sans faire de dépense supérieure à [...] drachmes .</p>
					<p>Marché</p>
					<p>Que les <foreign>hieroi</foreign> délimitent un espace dans lequel toutes les transactions auront lieu; que l'agoranome de la ville (100) ait soin que les marchands vendent des produits non falsifiés et authentiques et qu'ils utilisent des poids et des mesures conformes à ceux de la cité et que (l’agoranome) ne fixe ni prix de vente ni horaire et que personne n'exige quoi que ce soit des marchands pour la place (qu'ils occuperont).Ceux qui ne vendront pas conformément à ce qui est écrit, s'ils sont esclaves, qu'on les fouette, s'ils sont libres, qu’on leur inflige une amende de 20 drachmes; et que le jugement soit du ressort des <foreign>hieroi</foreign>.</p>
					<p>(Approvisionnement en) eau</p>
					<p>Que l'agoranome prenne soin de l'(approvisionnement en) eau et (veille à ce que) pendant la durée de la panégyrie personne n'abîme le réservoir ni les conduites d'eau ni aucun des autres aménagements pour l'(approvisionnement en) eau dans le sanctuaire et à ce que l'eau coule en quantité suffisante pour être distribuée et (105) que personne ne gêne ceux qui s'en servent. Si cependant il surprend (quelqu'un) faisant l'une des choses interdites, si c'est un esclave, qu'il le fouette, si c'est un homme libre, [qu'il le condamne] à 20 drachmes (d'amende); et que le jugement soit du ressort des <foreign>hieroi</foreign>.</p>
					<p>Onction et bain</p>
					<p>Que l'agoranome veille à ce que ceux qui veulent [gérer le bain] dans le sanctuaire n'exigent pas plus de deux chalques de ceux qui se baignent et qu'ils (leur) fournissent du feu et une baignoire (d'eau) tiède et, à ceux qui se douchent, de l'eau tiède et que (l’agoranome) ait soin que l'adjudicataire de la fourniture du bois pour la salle où l'on se frotte d'huile, fournisse du bois sec en quantité suffisante pour ceux qui se frottent d'huile, chaque jour, de la quatrième à la neuvième heure. Qu'aucun esclave ne se frotte d'huile. Que les <foreign>hieroi</foreign> donnent en adjudication la fourniture du bois (110) pour la salle où l'on se frotte d'huile; cependant, si l'un des adjudicataires ou de ceux qui gèrent le bain n'agit pas conformément à ce qui est écrit, si c'est un esclave, que l'agoranome le fouette, si c'est un homme libre, qu'il lui inflige une amende de 20 drachmes pour chaque délit; et que le jugement soit du ressort des <foreign>hieroi</foreign>.</p>
					<p>Rapport sur les décisions</p>
					<p>Que les <foreign>hieroi</foreign> fassent un rapport sur les décisions au prytanée avec les mesures qu'ils ont prises pendant la panégyrie et (le nom de) toutes les personnes qu'ils ont condamnées; qu'ils inscrivent aussi, [sur] l'édifice qui se trouve dans le sanctuaire, le nom des personnes qu'ils ont condamnées et pour quel délit.</p>
					<p>Copie du règlement à fournir</p>
					<p>Que ceux qui auront été chargés de rédiger le règlement tel qu’il aura été approuvé après examen, (en) fournissent une copie aux <foreign>nomodeiktai</foreign>. Que ces derniers, quand ils l'auront reçue, (115) la montrent à qui en aura besoin. Que, conjointement aux <foreign>hieroi</foreign>, le héraut, l'aulète, le devin et l'architecte assurent le service du culte pour les Mystères.</p>
					<p>La nomination des Dix </p>
					<p>Le douzième jour du Sixième mois, que les damiurges, avant que n'ait lieu le tirage au sort des <foreign>hieroi</foreign> et des <foreign>hierai</foreign>, défèrent au peuple un vote à main levée (120) en vue de la nomination (des) Dix, (choisis) parmi tous les citoyens d'au moins quarante ans et (qu'ils ne désignent) (125) pas les mêmes deux années de suite. Que les archontes et, parmi les autres, celui qui le veut, (130) contribuent en outre en proposant parmi ceux au nombre desquels le règlement prescrit de tirer au sort les <foreign>hieroi</foreign>. Quant à ceux qui seront en fonction, que le secrétaire (135) des Synèdres leur fasse prêter le serment que les <foreign>hieroi</foreign> prêtent. Et que ceux qui ont été nommés prennent soin (140) de tout ce qu'il faut accomplir au cours des Mystères et qu'ils veillent à tout ce dont on a besoin pour accomplir (145) les Mystères. Qu'ils désignent à l'avance parmi les <foreign>hieroi</foreign> les rhabdophores qui conviennent le mieux, de même que les mystagogues. (150) Quant à ceux qui assureront le service du culte conjointement à Mnasistratos, que (les Dix) les désignent à l'avance s'ils trouvent des gens (155) qualifiés parmi ceux qui ne sont pas <foreign>hieroi</foreign> et que ceux qui auront été désignés respectent et accomplissent ce que (les Dix) (160) auront prescrit. Celui qui ne (le) fait pas, que (les Dix) le condamnent (à une amende) de 20 drachmes et qu'ils inscrivent (son nom) sur (une liste destinée) aux polémarques. (165) Que les rhabdophores fouettent ceux que les Dix leur ordonneront (de fouetter); que les Dix en fonction soient juges (170) pour [tous les procès]. [S'il est nécessaire] de délibérer sur quelque sujet, que les Dix au complet réunissent les <foreign>hieroi</foreign> (175) et qu'il soit fait conformément à la décision de la majorité. Que les Dix portent un bandeau de pourpre dans la cérémonie des Mystères.</p>
					<p>(180) Questions non-écrites</p>
					<p>S'il y a des questions qui ne sont pas abordées dans le règlement en ce qui concerne l'accomplissement des Mystères et des sacrifices, (185) que les synèdres tiennent conseil, sans rien changer du contenu du règlement qui puisse entraîner la ruine des Mystères; (190) dans le cas contraire, que  leur proposition soit sans effet. En revanche, que le règlement soit valide pour toujours.</p>
					<p> (traduction légèrement adaptée de N. <bibl type="author_date" n="Deshours 2006">Deshours 2006</bibl>) </p>
				</div>
					<div type="commentary">    
						<head>Commentary</head>  
						
<p>The text of this comprehensive regulation concerning the Mysteries at Andania, is an exceptional document, for its length as well as the wide range of ritual topics and religious elements it records. It identifies itself as a <foreign>diagramma</foreign>, a “regulation”, but nothing is preserved about the issuing body, the person who proposed it, or its context. It can hardly be doubted that another stele containing these missing elements—and probably many others—is now missing, which would have introduced the lengthy regulations and explained their context (cf. Deshours 2006: 55-58; Gawlinski, p. 2). As preserved, we may thus only have about half of the entire set of regulations from this already lengthy dossier. </p>

<p>The regulation contains several procedures for the performance of a festival held in a sacred place called the Karneiasion, i.e. the sanctuary of Apollo Karneios and associated gods. The sanctuary and its mysteries are also discussed by Pausanias (4.27.5; 4.33.4-5), but there are  puzzling discrepancies between the elements associated with what he calls the "Karnasian grove" and the information conveyed by the inscription of this local mystery-cult and the deities for whom it was performed. Pausanias refers to "Great Goddesses" and interprets Hagna, the goddess of the local spring, as a cult-title of Kore. For him, the tutelary deities of the Mysteries are female and closely related to—or even identified with—Demeter and her daughter. The picture drawn by the inscription is more complex. The Megaloi Theoi "for whom the Mysteries are celebrated" could be a pair or a triad of deities of both sexes (see further below at lines 68-73). Accordingly, the cult at Andania may reflect the association of the Dioskouroi (with whom the Megaloi
Theoi are typically identified, see Deshours 2006 and Gawlinski) with Demeter (and/or her daughter, Kore/Persephone) in the centre of the town of Messene. </p>

<p>The local name Andania, generally used to identify the place where the Karneiasion was situated, derives from Pausanias’ text and not from the inscription itself. Both names are now attested by another inscription dated immediately after 182 BC and discovered in Messene (Themelis 2008), which confirms the form “Karneiasion” as a sanctuary of the well-known Doric deity Apollo Karneios. For a discussion of this place in Messene, see Gawlinski, chap. II.</p>
						
<p>As preserved on this stele, the text comprises twenty-six headings, which address various topics and issues related to the festival, ranging from the oath to be taken by the “sacred men” in charge of the festival (lines 1-11) to the matters which are not written down in the regulation (lines 180-194). These include the transfer of sacred books (lines 11-13); rules on wreaths and other headwear (lines 13-15); rules concerning clothing (lines 15-26); the oath of the <foreign>gynaikonomos</foreign> (lines 26-28); regulations concerning the procession (lines 28-34); the installation of tents and what they could contain (lines 34-38); the exclusion of troublemakers (lines 39-41); the number, appointment and duties of the <foreign>rhabdophoroi</foreign> (lines 41-45); the funding of the sacrifices (income and expenses: lines 45-64); the supply of sacrificial animals (lines 68-73); the appointment of the <foreign>technitai</foreign> (lines 73-75); the penalties for those who committed offenses (lines 75-78); the cutting of wood in the sanctuary (lines 78-80); <foreign>asylia</foreign> for slaves (lines 80-84); the caretaking of the fountain called Hagna (lines 84-89); the construction of two money-boxes (lines 89-95); the sacred meal (lines 95-99); the way of selling things in the market-place (lines 99-103); the water supply (lines 103-106); various requirements concerning ointments and baths (lines 106-111); the reporting of the decisions taken during the festival (lines 111-113); the copying of the regulation (lines 113-115) and the appointment of Ten Men as supervisory board (lines 116-179). The multiplicity of details provided by these numerous sections is uncommonly rich and the text seems therefore to elaborate something rather exceptional in its novelty (see below).</p>
						
<p>Two recent publications, Deshours 2006 and Gawlinski 2012, extensively discuss this inscription, both of them offering an edition of the Greek text, a translation (in French and English respectively) and an extensive commentary. Both authors have kindly given the permission to reproduce their respective translations in the CGRN. Their commentaries are particularly informative and complement each other: there can be no question of duplicating their work here. The present commentary therefore only aims at providing some reflections, cross-references and occasionally some new suggestions concerning the topics particularly highlighted in the CGRN, notably sacrifice and purification.</p>
						
<p>Line 1-11: The <foreign>hieroi</foreign> and <foreign>hierai</foreign>, “sacred men” and “sacred women” respectively, form a category of cult-personnel whose status is a controversial issue because the evidence is scanty, excepting the present regulation. It is not certain whether the <foreign>hieroi</foreign> and <foreign>hierai</foreign> in Messene had exactly the same function as those attested in Laconia (Brulé - Piolot, p. 499-515). In Messene, they seem to have been temporary agents, drawn by lot from each of the five tribes to perform a precise task within the context of a definite cult, here the festival at the Karneiasion. They are not to be confused with “priests” or “priestesses”, also mentioned in the regulation. The oaths administered by a secretary to the <foreign>hieroi</foreign> are to be compared, not only to the one pronounced by the <foreign>hierai</foreign> under the authority of the <foreign>hieroi</foreign> and the priest, but also to the oaths administered by the secretary of the <foreign>synedroi</foreign> to the Ten Men (cf. lines 116-118, 132-137) and by the <foreign>hieroi</foreign> to the priest (line 5) and to the <foreign>gynaikonomos</foreign> (lines 26-28) respectively. As Gawlinski rightly remarks (p. 99), the oath of the latter is different from the others since the <foreign>gynaikonomos</foreign> is already an office-holder at Messene, contrary to the other officials who are appointed for the occasion (on oath sacrifices performed by officials, see here <ref target="CGRN_32">CGRN 32</ref>, Thorikos, lines 57-65; <ref target="CGRN_107">CGRN 107</ref>, Kalaureia, lines 30-34; cf. also <bibl type="abbr" n="LSCG">LSCG</bibl> 175, Kos, line 4). While the <foreign>hieroi</foreign> and <foreign>hierai</foreign> only take an oath promising to uphold the proper conduct with respect to the Mysteries, the procedure for the <foreign>hierai</foreign> includes an additional oath, targeting their morality more generally, in as far as they must state that their conduct with respect to their husbands is and has been of the highest standard. This specific part of the oath seems to imply that the <foreign>hierai</foreign> taking it are married. However, the reference to girls and maidens also called <foreign>hierai</foreign> later on in the document (cf. lines 20, 21, 29, 32) creates some confusion on the matter. The fact that the <foreign>hierai</foreign> committing perjury would be banned from the sacrifices is a clear indication that they normally participated in them (see also lines 95-96, on the sacred meal); for oaths sworn by women before the Thesmophoria, which were administered by the <foreign>gynaikonomos</foreign> at Gambreion, see <ref target="CGRN_108">CGRN 108</ref>. On the question of the participation of women, see here <ref target="CGRN_18">CGRN 18</ref> (Thasos) and <ref target="CGRN_33">CGRN 33</ref> (Elateia), with further commentary. Sacrifice and libations generally accompany oath-ceremonies, as is attested already in H. <title>Il.</title> e.g. 3.268-301. The carcass of the slaughtered animal was probably evacuated and destroyed in the majority of cases (see however Paus. 5.24.10). Wine was often used in various libations, but
libations of blood are rarely attested in literature or inscriptions, by contrast with the blood running out of the animal’s throat.</p>
						
<p>Lines 11-12: The κάμπτρα and the βιβλία (container and books) are closely connected to the first occurrence of Mnasistratos’ name in the inscription, and this connection has raised many questions and stimulated many discussions. Following Pausanias’ reconstruction of Messenia’s remotest past, some scholars have considered that Mnasistratos was the descendant of a priestly family that was in charge of the Andanian mysteries; its members would have been in exile during the Spartan domination of Messenia and returned when Messene was founded. Scholars taking this view consider the present regulation to be the restoration of an ancestral custom that had been closely related to the foundation of the city in the 4th century BC; the βιβλία would be the ancestral property of the priests in charge of the cult, who transmitted them to the city in the context of this restoration (cf. Deshours 2006: 66-83; more cautiously, see Gawlinski, p. 104-107; Bremmer). Another line of interpretation considers that the general lack of any reference to <foreign>nomima</foreign> or <foreign>patria</foreign>—that is, to “ancestral customs”—is puzzling, if the mysteries are indeed a restoration of such ancestral customs related to the Messenian identity (Pirenne-Delforge 2010; some elements of this question already in Piolot). If, however, the mystery-cult is something new, Mnasistratos’ <foreign>biblia</foreign> would not be elements of an ancestral heritage kept in a sacerdotal family for centuries. Rather, they would represent the result of an erudite investigation managed by the wealthy citizen, Mnasistratos, with a view to promoting and increasing the prestige of the ancient cults of the Karneiasion. On the Argive oracle delivered to Mnasistratos regarding “the sacrifice and the mysteries” (<bibl type="abbr" n="SIG³">SIG³</bibl> 735), which is another important piece of evidence in this dossier, see Piolot; Deshours 2006: 66-72; Pirenne-Delforge 2010.</p>
						
<p>Lines 13-15: Wreaths and headwear form the subject matter of this section. The first are to made of laurel. They signal a clear step in the initiation process, since each first-time initiate must take off his/her tiara and be wreathed with laurel when the <foreign>hieroi</foreign> command it. One can imagine that the other initiates already wore a wreath of laurel since the beginning of the ceremony, but we do not know if they were initiated at higher levels (as was the case at the Eleusinian mysteries, for instance). It is unclear what the white cap and the tiara would have looked like exactly. For other regulations that mention wreaths for worshippers, see e.g. <ref target="CGRN_185">CGRN 185</ref> (Lampsakos), lines 18-19 and 24, and <ref target="CGRN_202">CGRN 202</ref> (Delphi), lines 61-62.</p>
						
<p>Lines 15-26: The rules concerning clothing are particularly detailed, and they vary according to the status and age of the female participants and their level of involvement in the procession and the festival. The only non-gendered command is the obligation for the initiates in general (line 15: οἱ τελούμενοι τὰ μυστήρια) to be barefoot and to wear white clothes. All the other rules are related to female participants and are intended to prevent any excess in luxury, as well as to visually distinguish women of different status. Among them, the ἱδιώτιες (line 17) are adult women who do not hold an office in the festival (hence the translation by “(simples) particulières” in French, and “ordinary women” in English). Two different words refer to decorations on garments or pillows and cushion: σαμεῖον and σκιά. The first (lines 16 and 21) is a generic word for a mark, probably a border since it is determined by a width regulation, and the second (lines 19 and 24), literally a “shadow”, probably refers to any form of textile decoration such as painting, woven patterns, or embroidery. The shoes worn by all the women (except the initiates who are commanded to be shoeless at line 15) are to be made of felt or of leather coming from sacrificial animals (line 23). This rule implies a prohibition against animal products not related to the ritual sphere (such as leather deriving from game or other animals); contrast other cases in which some specific animal leathers are targeted in the prohibition of shoes: see <ref target="CGRN_90">CGRN 90</ref> (Ialysos), lines 25-27; see also <ref target="CGRN_136">CGRN 126</ref> (Lykosoura), lines 6-7, and <ref target="CGRN_181">CGRN 181</ref> (Eresos), line 17, for the prohibition of shoes as such. Similar rules concerning clothing rules are present in ritual norms (see here <ref target="CGRN_127">CGRN 127</ref>, Dyme; <ref target="CGRN_173">CGRN 173</ref>, Delos) but never in such a detailed fashion. A particularity of this regulation is the reference to a θεῶν διάθεσις (line 24) for which a special costume is ordered by the <foreign>hieroi</foreign>. Gawlinski (p. 70-71) accepts the correction ὅσα<supplied reason="omitted">ς</supplied> δέ δεῖ διασκευάζεσθαι εἱς θεῶν διάθεσιν, ἐχόντω τὸν εἱματισμόν... and translates : “Whichever women are to dress themselves in representation of the deities must wear the clothes...” Deshours (p. 30-31, 131-132) conserves the form ΟΣΑ of the stone, taking it as ὅσα, and translates "... pour tout ce qui doit être arrangé en vue de la représentation des dieux, qu’elles portent le vêtement...". In our view, the corrected version in Gawlinski yields better sense. If some men were involved in this figuration too, their garment was not considered as particularly noteworthy as the female garb, and these male participants remain otherwise unremarked. On the roles of male and female deities assigned to members of the Iobacchoi at Athens during “representations”, see <bibl type="abbr" n="LSCG">LSCG</bibl>, lines 121-125 (cf. Deshours, p. 135-136). </p>
						
<p> Lines 28-33: Processions were an important feature of any Greek festival, being closely connected with the necessity of leading the sacrificial animals to the altar. As far as official festivals were concerned, processions were also an important way of reflecting components of the hierarchies within the city. As Chaniotis observes, in Hellenistic times, the emphasis on theatricality during processions increased considerably and the Andanian text can be seen as reflecting this trend. Mnasistratos, the only participant who is identified by name, opens the march, thus holding the most prominent position (on his “profile” in the text, see above at lines 11-12); then come “the priest of the gods for whom the Mysteries are celebrated”, and the priestess; these cultic officials are followed by some political officials and the <foreign>auletai</foreign>; next, the sacred objects (line 30: ἱερὰ μυστικά) in caskets are transported on chariots led by maidens also named <foreign>hierai</foreign>; these are followed by female religious officials linked to Demeter’s cults (a banquet-setter with her assistant, and two priestesses from two different sanctuaries); the last participants mentioned are the <foreign>hierai</foreign> one by one, in an order determined by an allotment organised by the <foreign>gynaikonomos</foreign>, and the <foreign>hieroi</foreign> in an order arranged by the Ten Men (without allotment). The presence of a priest and a priestess related to the gods of the Mysteries (perhaps respectively attached to the Great Gods and Hagna: see Pirenne-Delforge 2008, p. 309-310; or both to the Megaloi Theoi, cf. Carbon and see below at lines 68-73 for a female component in this group of deities) could be an indication that the priest was in charge of men and the priestess in charge of women during the initiation ritual (cp. <ref target="CGRN_98">CGRN 98</ref>, Erythrai). For the banquet-setter, θοιναρμοστρία, in the cult of Demeter and associated divinities in Messenia, cf. here <ref target="CGRN_159">CGRN 159</ref>, lines 10, 12, 15.</p>
						
<p>Lines 33-34: At the end of the section about the procession, the sacrificial animals are mentioned, but their proper place in the cortège is impossible to deduce from this mention. Demeter receives a pregnant sow (a pregnant animal is rather a common offering for this goddess: cf. here <ref target="CGRN_2">CGRN 2</ref>, Gortyn, line 3; <ref target="CGRN_56">CGRN 56</ref>, Marathonian Tetrapolis, col. II, line 12; <ref target="CGRN_156">CGRN 156</ref>, Mykonos, lines 12-13); a ram is to be given to Hermes (cp. at Erchia, <ref target="CGRN_52">CGRN 52</ref> col. Ε, lines 49-52, and Paus. 2.3.4); a heifer and a pig are offered to the different deities underlying the Great Gods, a boar to Apollo Karneios, and a sheep (probably a ewe) to Hagna. See the commentary below on lines 68-73 concerning these gods and their respective sacrifices. </p>
						
<p>Lines 39-41: On the <foreign>euphemia</foreign> required during certain rituals, see <ref target="CGRN_86">CGRN 86</ref> A (Kos), lines 31-32 with commentary. On the punishment of disorderly conduct during festivals, see notably <ref target="CGRN_43">CGRN 43</ref> (Athens), lines 25-28 (a fine), and <ref target="CGRN_186">CGRN 186</ref> (Ilion), line 29 (corporal punishment with a <foreign>rhabdos</foreign>; but a lacuna does not allow us to know if the officials involved were called <foreign>rhabdophoroi</foreign> as at Andania). </p>
						
<p>Lines 64-68: The supply of sacrificial animals (lines 64-73 in total) is a constant concern in ritual norms, both with regard to financing and  accountability, as well as concerning the appropriate selection of animals to be offered to the gods on behalf of the whole community (on the selection of animals for sacrifice, cf. e.g. <ref target="CGRN_86">CGRN 86</ref> A, Kos). In the present case, the recurrent phrasing αἱ θυσίαι καὶ τά μυστήρια (lines 9-10, 39, 74, 75, 85-86, 183-184, and Syll.³ 735) attests to the importance of the sacrificial component of the festival, even though the emphasis is usually put on the figure of Mnasistratos and on the Mysteries. Before the Mysteries, two white lambs are provided for a preliminary sacrifice, about which nothing is known (Parker, p. 283, n. 11 considers their purpose to be the purification of people), as well as a ram and three piglets for purificatory purposes, in an unknown place in the case of the ram and in a theatre in the case of the piglets (lines 67-68); whether this took place in Messene before the procession or in the Karneiasion at Andania prior to the celebrations remains unclear, however. One hundred lambs are needed for the first-initiates, perhaps for purificatory purposes too (cp. <bibl type="abbr" n="IE">IE</bibl> 159, line 62, from Eleusis); there is a clear distinction between the mention of these lambs and the expression ἐν δὲ τᾶι πομπᾶι that follows. </p>

<p>Lines 68-73: The animals already mentioned in lines 33-34 concerning the procession appear again in this part of the document where the topic at hand is their supply. This explains the specification of the age of the heifer offered to the Great Gods (two years old: line 69), which would also have qualified the price of the animal. The identity of the deities concerned has been extensively discussed, mainly in comparison with the account of Pausanias’ visit of the Karneiasion (4.33.4-5). First, he gives a list of statues seen in the grove: Apollo Karneios, Hermes carrying a ram, and Hagne, who according to him is another name of Kore, the daughter of Demeter. Then, he refers to the mysteries held in this place in honour of Great Goddesses and which he considers as the second more important ones after the Eleusinian mysteries. The first part of the list corresponds exactly to the deities of the inscription, Apollo Karneios, Hermes (even the reference to a ram as a sacrificial animal
for this god fits well), and Hagna. Conversely, there is some uncertainty of the correspondence between the Great Gods found here and the Great Goddesses mentioned by Pausanias. This problem has been addressed in the scholarship in many ways, but remains open to some degree. More certainty is offered by the status of Apollo Karneios in the eponymous sanctuary (Karneiasion): one may reasonably suspect that his priestess does not appear in the description of the procession but only at the end of the inscription when the sacred meal is concerned (line 97) because she meets the procession when it arrives at the sanctuary of which she is in charge (cf. Gawlinski, p. 211-212). Another certainty is the importance of Demeter in the sacrificial process, sustained by the presence of two of her priestesses, yet a clear connexion with the Mysteries is only apparent in Pausanias’s reading of the ritual. For Hagna, see below on lines 85-89. All the male gods receive male animals, and goddesses, female ones. As Carbon argues, this must also be the case for the Great Gods, who receive δάμαλιν (διετῆ), σῦν; this is not "a young (two-year-old) sow" as is usually interpreted in all of the editions (δάμαλις cannot be an adjective and, at any rate, the qualifier would be expected after the animal, cp. the σῦν ἐπίτοκα for Demeter); the heifer is also know elsewhere to have been exclusively offered to goddesses, cf. <ref target="CGRN_145">CGRN 145</ref> (Kos), line 19, with further refs. Accordingly, we must presume that the designation "Great Gods" included both female and male elements, receiving a two-year-old heifer (δάμαλιν διετῆ) and a male pig (σῦν) respectively. In this way, we come perhaps closer to reconciling Pausanias' Great Goddesses with the Great Gods found in the inscription: Demeter as well as a Megala Thea (part of the Megaloi Theoi) were clearly concerned by both the sacrificial rituals and the mysteries, alongside a Megas Theos or further Megaloi Theoi; see Carbon for further discussion of the possible identities of these Great Gods.</p>
						
<p>Lines 73-75: The musicians are expected to perform a “public service for the gods” (λειτουργούντω τοῖς θεοῖς), which could mean that the performance was to some degree considered as an offering (cp. line 115: the verb without τοῖς θεοῖς). The participation of some of them (involved in the choruses) in the sacred meal with the most important officials (lines 97-98) would tend support this interpretation.</p>  
							
<p>Lines 78-80: The prohibition against cutting wood in the sanctuary was probably in effect all the time, and not only during the Mysteries. For such prohibitions, commonly found in ritual norms, see e.g. <bibl type="abbr" n="LSCG">LSCG</bibl> 84 (Korope); 91 (Euboia), lines 9-11; 111 (Paros); 148 (Gortyn); and 150A-B (Kos).</p>
							
<p>Lines 80-84: On sanctuaries as places of asylum, see <ref target="CGRN_71">CGRN 71</ref> (Metropolis) with commentary. </p>
							
<p>Lines 84-85: Hagna is the name of the goddess of the local spring, perhaps converted into a built fountain (κράνα; but see Paus. 4.33.4: ὕδωρ δέ ἄνεισιν ἐκ πηγῆς). Mnasistratos is expected to take care of the "spring named Hagna in the ancient writings" and of the statue next to it (perhaps a representation of the goddess). The “ancient writings” concerning Hagna are not necessarily identical with the <foreign>biblia</foreign> mentioned in lines 11-12; the reference could instead be to an old inscribed stele, which would have named the spring within the grove or, perhaps, to an inscription engraved or painted on the base of the statue erected near the spring (cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. ἐγγράφω); see Pirenne-Delforge 2010 for this discussion.</p>
							
<p> Lines 85-89: Mnasistratos (see above at lines 11-12) will take part in the sacrifices and the Mysteries, and receive what the sacrificers place on the table near the fountain, as well as the skins of the sacrificial animals. His share will also include a third of the cash removed from one of the money-boxes to be built in the sacred grove and closely related to the fountain (lines 92-94). These prerogatives are similar to priestly shares in other contexts (cp. <ref target="CGRN_36">CGRN 36</ref>, Chios; <ref target="CGRN_39">CGRN 39</ref>, Miletos; <ref target="CGRN_147">CGRN 147</ref>, Kos, lines 11-12, etc.) but Mnasistratos does not appear explicitly as the priest of Hagna. </p>
						
<p>Lines 95-99: Once the “customary portions” (τὰ νόμιμ[α μέρη], if the restoration is correct; but see Carbon, p. 324-325 with n. 6. for some doubts; cp. also <bibl type="abbr" n="SEG">SEG</bibl> 45, 1508A, Bargylia, lines 9-10: τὰ νομιζόμενα γέρα) have been removed by the <foreign>hieroi</foreign>, the rest of the meat is used for the sacred meal, probably held in the sanctuary, in the company of the <foreign>hierai</foreign> (women and maidens). As organisers, the <foreign>hieroi</foreign> “invite” the priest and the priestess (of the Great Gods of the Mysteries; see above on lines 28-33), the priestess of Karneios (who was already in the sanctuary? see above on lines 68-73), Mnasistratos and his family, some of the musicians and their helpers. Did the women and maidens participate or take part in the preparation of the meal? As Gawlinski concluded (p. 210), “specific duties are not indicated for either group, but neither are they excluded”. Other participants in the sacred meal remain possible, but are nowhere made explicit.</p>
						
<p>Lines 113-115: The copy here refers to an archival text to be handed over to the <foreign>nomodeiktai</foreign>, the “legal advisors” in Messene, who were supposed to keep it in the archive for storage and consultation. Contrary to many other inscriptions, nothing is said here or in the further conclusion of the dossier about the stone(s) into which the text needs to be engraved and its place(s) of display (cp. <ref target="CGRN_90">CGRN 90</ref>, Ialysos, lines 5-18); perhaps this may have been indicated in the now missing earlier stele (see above).</p>

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