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<title><idno type="filename">CGRN 225</idno>: <rs type="textType" key="dossier of regulations">Dossier of regulations</rs> concerning the cult of the Goddess at Marmarini (near Larisa)</title>
        <author>Jan-Mathieu Carbon</author>
         <author>Vinciane Pirenne-Delforge</author>
			</titleStmt>
			<publicationStmt>
<authority>Collection of Greek Ritual Norms, F.R.S.-FNRS Project no. 2.4561.12, University of Liège.</authority>
<availability> <p>Creative Commons Attribution-NonCommercial-ShareAlike International License <ref target="http://creativecommons.org/" type="external">4.0</ref>.</p><p>All citation, reuse or distribution of this work must contain somewhere a link back to the DOI (<idno type="DOI">https://doi.org/10.54510/CGRN225</idno>), as well as the year of consultation (see “Home” for details on how to cite or click “Export Citation” to create a reference for this specific file).</p></availability>
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					<support><p>A tall opisthographic <rs type="objectType">stele</rs>. Face A is heavily weathered but the text remains in good part legible for more than 55 lines. On Face B, the text is almost fully preserved.</p>
		<p><dimensions>
			<height unit="cm">145</height>
			<width unit="cm">42.5-48</width>
			<depth unit="cm">7.6-11.5</depth>
		</dimensions></p>
			</support>
			</supportDesc> 
			<layoutDesc> 	
			<layout><p>On Face B, sections of the text are carefully demarcated through the use of <foreign>paragraphoi</foreign> in the left margin. Additionally, where a new section begins in the middle of a line, a dicolon (:) occasionally demarcates it. This form of punctuation can also be used to delimit phrases within sections. On Face A, punctuation is present, but the <foreign>paragraphoi</foreign> are more difficult to discern given the erosion of the stone. In the text given here, we have offered an interpretation of the sections on the basis of <foreign>paragraphoi</foreign>, punctuation, and the presence of topical headings on Face A (cf. lines 18, 28, 48).</p>
			<p>Letters: <height unit="cm">0.7-0.8</height> on average, with smaller omicron, <height unit="cm">0.4-0.5</height>.</p> 
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			<history>
			<origin>
			<p><origDate notBefore="-0225" notAfter="-0150">ca. 225-150 BC</origDate></p>
				<p><desc>Justification: lettering (Decourt - Tziaphalias; Bouchon - Decourt). The text is generally incised in mid-Hellenistic small lettering (<foreign>alpha</foreign> with straight bar; smaller round letters, such as <foreign>omicron</foreign> and <foreign>omega</foreign>; four-bar <foreign>xi</foreign>; but a relatively closed <foreign>sigma</foreign>). According to Carbon (2016b: 186 n.1), the letters compare particularly well with those found in the letter of Philip V to Larisa (<bibl type="abbr" n="IG IX.2">IG IX.2</bibl> 517, 215 BC) and those of the inscriptions edited and reedited by Helly 2007: 210-224 (Larisa during the Third Macedonian War, ca. 175-171 BC). At any rate, ca. 150 BC should probably be viewed as a <foreign>terminus ante quem</foreign> (the inscriptions falling after 170 BC in Helly 2007: 224-270 seem to present later letterforms, e.g. <foreign>alpha</foreign> with a broken bar). <foreign>Iota adscriptum</foreign> remains the norm and <foreign>iota subscriptum</foreign> is only occasionally implied in the inscription (cf. lines A1, B17, B19, B25). There otherwise appears to be no internal basis for dating the inscription: mentions of the Aiginetan monetary standard and of Attic measures which recur throughout the text do not help with dating (since Thessaly was a zone of the Aiginetan standard already from the 5th century BC—we thank P. Iossif for this information; the Attic measures were also widespread). The dialect of the inscription is generally Hellenistic <foreign>koine</foreign>, but characterised by a mixture of other forms (Doric: e.g. ἔσω, line B25, probably τέλεον, lines A31, B3, 45, 65, and cf. B § 14; Attic: τετταρακοσταίαν, line B26), which appear to be reflective of the 'middle ground' of the cult and the mixed composition of the document more than of any specific chronological juncture.</desc></p> 
			</origin>
			<provenance><p>Modern Marmarini, east of ancient <placeName type="ancientFindspot" key="Larisa" n="Central_and_Northern_Greece"><ref target="https://pleiades.stoa.org/places/540905" type="external">Larisa</ref></placeName>. The stele was found in a dump; its original context is lost (for some further details, see Decourt - Tziaphalias, p. 14). Now in the Museum of Larisa (inv. no. 2002/33).</p> 
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<language ident="eng">English</language>
<language ident="grc">Ancient Greek</language>
<language ident="lat">Latin</language>
<language ident="fre">French</language>
<language ident="ger">German</language>
<language ident="gre">Modern Greek</language>
<language ident="ita">Italian</language>
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			<change>Last revised by J.-M. Carbon and V. Pirenne-Delforge on 8.5.2026.</change>
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			<div type="bibliography">
			<head>Bibliography</head>

				<p>Edition of the text by J.-M. Carbon and C.V. Crowther based on a revision from autopsy and using <ref target="http://culturalheritageimaging.org/Technologies/RTI/" type="external">RTI</ref> photography (permit of the Greek Archaeological Council no. ΥΠΠΟΑ/ΓΔΑΠΚ/ΕΦΑΛΑΡ/ΤΠΚΑΧΜΑΕΜ/415104/248955/4689/760). Cf. also the second, revised edition of the text by Bouchon - Decourt 2017, with phs. The renumbering of the faces proposed by Bouchon and Decourt (A=II; B=I) is a potential source of confusion in the scholarship. Accordingly, we cautiously choose to maintain the designation of the faces as A and B respectively (cf. the Commentary on the organisation and content of Faces A and B). For the most significant variae lectiones as well as other critical notes, see the Apparatus below. We thank Sophie Minon for her help with the French translation.</p>

<p>Cf. also: 
<bibl type="author_date" n="Decourt - Tziaphalias 2015">Decourt - Tziaphalias 2015</bibl>, for the first edition, with multiple corrections by R. Bouchon, J.-C. Decourt and B. Helly in <title>REG</title> 2016 <bibl type="abbr" n="BE">BE</bibl> no. 291-292; 
	
<bibl type="author_date" n="Parker - Scullion 2016">Parker - Scullion 2016</bibl>, for a transl. and commentary (cf. <title>REG</title> 2017 <bibl type="abbr" n="BE">BE</bibl> no. 292); 		
			
<bibl type="author_date" n="Carbon 2016b">Carbon 2016b</bibl>, for textual notes and some commentary (cf. <title>REG</title> 2017 <bibl type="abbr" n="BE">BE</bibl> no. 291); 

Chaniotis <bibl type="abbr" n="SEG">SEG</bibl> 65, 376; <bibl type="author_date" n="Zerhoch 2022">Zerhoch 2022</bibl>; <bibl type="author_date" n="Zerhoch 2023">Zerhoch 2023</bibl>; <bibl type="author_date" n="Biagetti - Bonnet - Porzia 2025">Biagetti - Bonnet - Porzia 2025</bibl>; <bibl type="author_date" n="Carbon - Pirenne-Delforge 2025">Carbon - Pirenne-Delforge 2025</bibl>: 7-19, 207-220; <bibl type="author_date" n="Minon 2025">Minon 2025</bibl>; <bibl type="author_date" n="Zerhoch 2025b">Zerhoch 2025b</bibl>.</p>

<p>Further bibliography: 
<bibl type="author_date" n="Masson 1969">Masson 1969</bibl>;  
<bibl type="author_date" n="Savalli 1985">Savalli 1985</bibl>;  
<bibl type="author_date" n="Lightfoot 2003">Lightfoot 2003</bibl>; 
<bibl type="author_date" n="Linssen 2004">Linssen 2004</bibl>: 64 n. 290;
<bibl type="author_date" n="Helly 2007">Helly 2007</bibl>;   
<bibl type="author_date" n="Paul 2013b">Paul 2013b</bibl>;  
<bibl type="author_date" n="Badoud 2015">Badoud 2015</bibl>: 116-117;  
<bibl type="author_date" n="Parker 2016">Parker 2016</bibl>; 
<bibl type="author_date" n="Stamatopoulou 2016">Stamatopoulou 2016</bibl>;  
<bibl type="author_date" n="Georgoudi 2017">Georgoudi 2017</bibl>;   
<bibl type="author_date" n="Ekroth 2018">Ekroth 2018</bibl>;  
<bibl type="author_date" n="Parker 2018a">Parker 2018a</bibl>;  
<bibl type="author_date" n="Petrovic - Petrovic 2018">Petrovic - Petrovic 2018</bibl>; 
<bibl type="author_date" n="Darshan 2022">Darshan 2022</bibl>;
<bibl type="author_date" n="Chaniotis 2023">Chaniotis 2023</bibl>;
<bibl type="author_date" n="Pirenne-Delforge 2024">Pirenne-Delforge 2024</bibl>;	
<bibl type="author_date" n="Carbon 2025">Carbon 2025</bibl>;
<bibl type="author_date" n="Chandezon - D'Andrea 2025">Chandezon - D'Andrea 2025</bibl>;
<bibl type="author_date" n="Lebreton 2025b">Lebreton 2025b</bibl>;
<bibl type="author_date" n="Parker 2025">Parker 2025</bibl>;
<bibl type="author_date" n="Zerhoch 2025a">Zerhoch 2025a</bibl>.</p>
</div>
			
			<div type="edition">
<head>Text</head>

<ab subtype="face" n="A">Face A 

<lb/><gap reason="lost" extent="unknown" unit="line"/> 

<lb/><gap reason="lost" quantity="1" unit="line"/> 

<lb/><gap reason="lost" quantity="1" unit="line"/> 

<lb xml:id="line_A1" n="A1"/><gap reason="lost" quantity="2" unit="character" precision="low"/>· <w lemma="πᾶς"><supplied reason="lost">π</supplied>ασῶν</w> δὲ τῶν <name type="sacrifice"><w lemma="θυσία">θυσιῶν</w></name> <gap reason="lost" quantity="5" unit="character" precision="low"/><unclear>ον</unclear> <name type="sacrifice"><w lemma="θύω">θύε<unclear>ιν</unclear></w></name> <unclear>τὰ</unclear> (?) <name type="sacrifice"><w lemma="ἱερός"><unclear>ἱερὰ</unclear></w></name> (?) τ<unclear>ῆ</unclear>ι <w lemma="πέμπτος"><unclear>π</unclear>έμπ<unclear>τηι</unclear></w> 

<lb xml:id="line_A2" n="A2"/><gap reason="lost" quantity="3" unit="character" precision="low"/><orig><unclear>Υ</unclear></orig> <w lemma="εἰμί">ἐστιν</w> <w lemma="ἐπειδή">ἐπε<unclear>ιδή</unclear></w> (?) <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_A3" n="A3"/><w lemma="πρό"><supplied reason="lost">πρ</supplied>ὸ</w> τῶν <name type="festival"><w lemma="Ἀλουλαῖα">Ἐλουλαίων</w></name> <pc>:</pc> τῆι <w lemma="δωδέκατος">δωδεκάτηι</w> <name type="deity" key="Moira"><w lemma="μοῖρα">Μ<unclear>ο</unclear>ί<unclear>ρ</unclear>αι</w></name> <name type="sacrifice"><w lemma="προθύω">προθύειν</w></name> καὶ <name type="group"><w lemma="κοινός">κοινῆι</w></name>, καὶ 

<lb xml:id="line_A4" n="A4"/><name type="person"><w lemma="ἴδιος"><supplied reason="lost">ἰδ</supplied><unclear>ί</unclear>αι</w></name> τὸμ <w lemma="βούλομαι">βουλόμενον</w> τῶν <name type="group"><w lemma="τελέω">τετελεσμένων</w></name> <pc>:</pc> <w lemma="τρεισκαιδέκατος">τρεισκαιδεκάτηι</w>, <name type="purification"><w lemma="πλυντήρια">πλυντήρι 

<lb xml:id="line_A5" n="A5" break="no"/>α</w></name> τῶμ <w lemma="περί">περὶ</w> τὴν <name type="deity" key="unclear"><w lemma="θεός">θεὸν</w></name> <name type="genericOffering"><w lemma="ἱερός">ἱερῶν</w></name>, <name type="structure"><w lemma="ναός">ναὸν</w></name> καὶ <orig><unclear>ΠΕΡ</unclear></orig><gap reason="lost" quantity="6" unit="character" precision="low"/><orig><unclear>Α</unclear>Ν</orig> καὶ <name type="object"><w lemma="τύμπανον">τύμπανα</w></name>, καὶ <w lemma="πρός">πρὸς</w> <name type="object"><w lemma="αὐλός">αὐ

<lb xml:id="line_A6" n="A6" break="no"/>λὸν</w></name> καὶ <w lemma="μογγάς">μογγαι</w> <name type="sacrifice"><w lemma="θυσία">θυσία</w></name>, καὶ <name type="purification"><w lemma="καθαρμός">καθα<unclear>ρ</unclear>μὸς</w></name> <gap reason="lost" quantity="6" unit="character" precision="low"/><orig>τ<unclear>α</unclear>ι</orig> <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="ἱερός">ἱερῶι</w></name> <w lemma="μετά">μετὰ</w> τ<unclear>ῆ</unclear>ς <space quantity="1" unit="character"/> 

<lb xml:id="line_A7" n="A7"/><name type="personnel"><w lemma="ἱέρεια">ἱερείας</w></name>, τὰς <name type="personnel"><w lemma="φοιβήτρια">φοιβατρίας</w></name> καὶ τὸν <name type="personnel"><w lemma="νεωκόρος">νεωκόρον</w></name> καὶ <w lemma="ἄν">ἄν</w> <w lemma="τις">τις</w> <w lemma="ἄλλος">ἄλλος</w> <w lemma="βούλομαι">βούληται</w> τῶ<unclear>ν</unclear> 

<lb xml:id="line_A8" n="A8"/><name type="group"><w lemma="τελέω">τετελεσμένων</w></name> <pc>:</pc> <w lemma="τεσσαρεσκαιδέκατος">τεσσαρεσκαιδεκάτηι</w> <name type="adornment"><w lemma="κοσμέω">κοσμεῖν</w></name> τὴν <name type="deity"><w lemma="θεός">θεὸν</w></name> καὶ <name type="genericOffering"><w lemma="ἀγερμός">ἀγερ<space quantity="1" unit="character"/> 

<lb xml:id="line_A9" n="A9" break="no"/>μὸν</w></name> <name type="sacrifice"><w lemma="ἀποθύω">ἀποθύειν</w></name> τῶι <name type="deity" key="Helios"><w lemma="ἥλιος">Ἡλίωι</w></name> <pc>:</pc> <w lemma="πεντεκαιδέκατος">πεντεκαιδεκάτηι</w> <name type="sacrifice"><w lemma="θύω"><unclear>θ</unclear>ύειν</w></name> τῶι <name type="deity" key="Pan"><w lemma="Πάν">Πανὶ</w></name> <w lemma="ὅς">ὃν</w> <name type="ethnic" key="Syria"><w lemma="Σύρος">Σύροι</w></name> <name type="deity" key="Nergal"><w lemma="Νειριγλης">Νειρι 

<lb xml:id="line_A10" n="A10" break="no"/><unclear>γ</unclear>λην</w></name> <w lemma="καλέω">καλοῦσιν</w> τὸμ <w lemma="βούλομαι">βουλόμενον</w> καὶ <w lemma="ἐθέλω">θέλοντα</w>, καὶ <w lemma="ἐπί">ἐπὶ</w> τὴν <name type="structure"><w lemma="τράπεζα">τράπεζαν</w></name> <name type="genericOffering"><w lemma="ἐπιτίθημι">ἐπιτι 

<lb xml:id="line_A11" n="A11" break="no"/>θέναι</w></name> <w lemma="ὅς">ὅ</w> <w lemma="τις">τι</w> <w lemma="ἄν">ἂν</w> <w lemma="βούλομαι">βούληται</w> <w lemma="πλήν">π<unclear>λὴ</unclear>ν</w> <name type="animal" key="fish"><w lemma="ὄψον">ὄψου</w></name> καὶ <name type="animal" key="bird"><w lemma="περιστερά">περιστερᾶς</w></name> καὶ ὁ <name type="sacrifice"><w lemma="θύω">θύων</w></name> <name type="genericOffering"><w lemma="ἐπιτίθημι">ἐπιτιθέτω</w></name> <space quantity="1" unit="character"/> 

<lb xml:id="line_A12" n="A12"/><w lemma="ἐπί">ἐπὶ</w> τὴν <name type="structure"><w lemma="τράπεζα">τράπεζαν</w></name> <w lemma="ὅς">ὅ</w> <w lemma="τις">τι</w> <w lemma="ἄν">ἂν</w> <w lemma="ἐθέλω">θέληι</w> καὶ <name type="meal"><w lemma="ἀντιλαμβάνω">ἀντιλαμβανέτω</w></name> τῶν <w lemma="ἐπί">ἐπὶ</w> τὴν <name type="structure"><w lemma="τράπεζα">τράπε 

<lb xml:id="line_A13" n="A13" break="no"/>ζαν</w></name> <name type="genericOffering"><w lemma="ἐπίκειμαι">ἐπικειμένων</w></name>· <name type="liquid"><w lemma="ὑδρεύω">ὑδρεύεσθαι</w></name> δὲ καὶ τῆ<unclear>ι</unclear> <name type="object"><w lemma="χύτρα">χύτραι</w></name> τὸ <name type="liquid"><w lemma="ὕδωρ">ὕδωρ</w></name> τῆι <w lemma="νυκτερινός">νυκτερινῆ<unclear>ι</unclear></w> 

<lb xml:id="line_A14" n="A14"/><w lemma="ἀπό">ἀπὸ</w> <name type="locality"><w lemma="κρήνη">κρήνης</w></name> <pc>:</pc> <w lemma="ἑκκαιδέκατος">ἑκκαιδεκάτηι</w> <name type="object"><w lemma="χύτρα">χύτραν</w></name> <w lemma="ἀνοίγω">ἀνοίγειν</w> καὶ τᾶι <name type="deity" key="Moira"><w lemma="μοῖρα">Μοίραι</w></name> <name type="sacrifice"><w lemma="θύω">θύειν</w></name> τὸμ 

<lb xml:id="line_A15" n="A15"/><name type="person"><w lemma="βούλομαι">βουλόμενον</w></name> <pc>:</pc> τῆι <w lemma="μετά">μετὰ</w> τὴν <w lemma="πομπή">πομπὴν</w> <name type="sacrifice"><w lemma="θύω">θύειν</w></name> <name type="deity" key="Adara"><w lemma="Ἀδαρα">Ἀδα<unclear>ρ</unclear>αι</w></name> καὶ <name type="liquid"><w lemma="ἅλς">ἁλὶ</w></name> <name type="liquid"><w lemma="βάλλω">βάλλειν</w></name> : τῆι <orig>ΔΕ</orig> <space quantity="2" unit="character"/> 

<lb xml:id="line_A16" n="A16"/><w lemma="ἔνατος">ἐνάτηι</w> (<foreign>sic</foreign>) <name type="deity" key="Lilla"><w lemma="Λιλλα"><unclear>Λ</unclear>ιλλαι</w></name> <name type="liquid"><w lemma="ἅλς">ἁλὶ</w></name> <name type="liquid"><w lemma="βάλλω">βάλλειν</w></name> καὶ <name type="sacrifice"><w lemma="θύω"><supplied reason="omitted">θύειν</supplied></w></name> <name type="deity" key="Artemis"><w lemma="Ἄρτεμις">Ἀρτέμιδι</w></name> <name type="epithet" key="Phylake"><w lemma="φυλακή">Φυλακῆι</w></name> καὶ <name type="deity" key="Apollo"><w lemma="Ἀπόλλων">Ἀπόλλωνι</w></name> <name type="epithet" key="Pylouchos"><w lemma="πυλοῦχος">Πυλού 

<lb xml:id="line_A17" n="A17" break="no"/>χωι</w></name> <w lemma="ὅς">ὅ</w> <w lemma="τις">τι</w> <w lemma="ἄν">ἄν</w> <w lemma="ἐθέλω">θέληις</w> κα<supplied reason="omitted">ὶ</supplied> <name type="meal"><w lemma="ἐσθίω">ἐσθίειν</w></name> <name type="group"><w lemma="πᾶς">πάντας</w></name> <pc>:</pc> <w lemma="εἰκάς">εἰκάδ<unclear>ι</unclear></w> <name type="genericOffering"><w lemma="θύω"><supplied reason="omitted">θ</supplied>ύειν</w></name> <name type="structure"><w lemma="τράπεζα">τράπεζαν</w></name> κα<supplied reason="omitted">ὶ</supplied> <name type="sacrifice"><w lemma="ἐπιθύω">ἐπι<unclear>θ</unclear>ύειν</w></name> 

<lb xml:id="line_A18" n="A18"/>τῆ<unclear>ι</unclear> <name type="deity" key="unclear"><w lemma="θεός">θεῶι</w></name> <w lemma="ὅς">ὅ</w> <w lemma="τις">τι</w> <w lemma="ἄν">ἄν</w> <w lemma="ἔχω">ἔχηις</w> <pc>:</pc> <w lemma="τελετή">τελετὴ</w> τῆς <name type="deity"><w lemma="θεός">θεοῦ</w></name>· <w lemma="ἄν">ἂμ</w> μὲν <w lemma="ἐθέλω">θέλων</w> <w lemma="τελίσκω">τελίσκηται</w>, <w lemma="τρεῖς">τρεῖς</w> 

<lb xml:id="line_A19" n="A19"/><w lemma="ἡμέρα">ἡμέρας</w> <name type="personnel"><w lemma="θεραπεύω">θεραπεύειν</w></name>, τῆι <w lemma="τρίτος">τρίτηι</w> <w lemma="ξυρέω">ξυρεῖσθαι</w>· <w lemma="ἐάν">ἐὰν</w> δὲ τῶν <name type="purification"><name type="group"><w lemma="ἀκάθαρτος">ἀκαθάρτων</w></name></name> <w lemma="τις">τις</w> <w lemma="ἐθέλω"><unclear>θ</unclear>έ 

<lb xml:id="line_A20" n="A20" break="no"/>ληι</w> <w lemma="τελέω">τελεσθῆναι</w>, <w lemma="ξυρέω">ξυρη<unclear>σ</unclear>ά<unclear>σ</unclear>θ<unclear>ω</unclear></w>· <w lemma="ἐν">ἐν</w> <w lemma="τρεῖς">τρισὶ</w> <w lemma="χωρίον">χωρίοις</w> <name type="object"><w lemma="σχοῖνος">σχοῖνον</w></name> <w lemma="λαμβάνω">λαβὼν</w> <w lemma="ξυρέω">ξυρείσ<unclear>θ</unclear>ω</w> 

<lb xml:id="line_A21" n="A21"/>καὶ <name type="liquid"><w lemma="διακλαίνω?">διακλαινέστω</w></name> τὸ <w lemma="στόμα">στόμα</w>, ὁ μὲν <name type="purification"><name type="person"><w lemma="ἁγνός">ἁγνὸς</w></name></name> τῆς <name type="deity" key="unclear"><w lemma="θεός">θεοῦ</w></name> <w lemma="ἀπό">ἀπὸ</w> τοῦ <name type="object"><w lemma="χρυσίον">χρυσίου</w></name> καὶ τῆς 

<lb xml:id="line_A22" n="A22"/><name type="vegetal"><w lemma="βοτάνη">βοτάνης</w></name>, ὁ δὲ <name type="purification"><name type="person"><w lemma="ἀκάθαρτος">ἀκάθαρτος</w></name></name> <name type="person"><w lemma="τελίσκω">τελισκόμενος</w></name> <name type="liquid"><w lemma="αἷμα"><unclear>αἵμ</unclear>ατι</w></name> <name type="liquid"><w lemma="διακλαίνω?">διακλαινέστω</w></name> τὸ <w lemma="στόμα">στόμα</w> <name type="animal" key="bird"><w lemma="ὄρνις">ὄρ 

<lb xml:id="line_A23" n="A23" break="no"/>νι<unclear>θ</unclear>ος</w></name>, καὶ <name type="meal"><w lemma="ἀναλίσκω">ἀναλισκόντωσαν</w></name> αἱ <name type="personnel"><w lemma="φοιβήτρια">φοιβατρίαι</w></name> <w lemma="οὗτος">τοῦτον</w>· ὁ δὲ <name type="person"><w lemma="τελίσκω">τελισκόμενος</w></name> <w lemma="μή">μὴ</w> <name type="meal"><w lemma="γεύω"><unclear>γ</unclear>ευ<unclear>έ</unclear> 

<lb xml:id="line_A24" n="A24" break="no"/>στω</w></name>· <name type="genericOffering"><w lemma="φέρω">φερέτω</w></name> δὲ <name type="bakery"><w lemma="λάγανον">λαγάνων</w></name> <w lemma="χοῖνιξ">χοίνικα</w> <w lemma="ἀττικός">ἀττικὴν</w> καὶ <w lemma="δύο">δύο</w> <w lemma="κοτύλη">κοτύλας</w> <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> <w lemma="ἀπό">ἀπὸ</w> τοῦ <name type="genericOffering"><w lemma="ἀγερμός">ἀγ<unclear>ε</unclear><supplied reason="lost">ρ</supplied> 

<lb xml:id="line_A25" n="A25" break="no"/><unclear>μ</unclear>οῦ</w></name>· <name type="genericOffering"><w lemma="ἀγείρω">ἀγείρειν</w></name> τῆι <w lemma="τρίτος">τρίτηι</w> <w lemma="δέω">δεῖ</w> <w lemma="ὅσπερ">ἧιπερ</w> <w lemma="ξυρέω">ξυρεῖται</w>, καὶ τῆι <name type="deity" key="Moira"><w lemma="μοῖρα">Μοί<unclear>ρ</unclear>αι</w></name> <name type="sacrifice"><w lemma="θύω">θύειν</w></name> <name type="animal" key="bird"><w lemma="ὄρνις">ὄρνιθα</w></name> <unclear>κ</unclear>αὶ <name type="meal"><w lemma="ἀναλίσκω">ἀ<unclear>ν</unclear><supplied reason="lost">αλ</supplied> 

<lb xml:id="line_A26" n="A26" break="no"/><unclear>ί</unclear>σ<unclear>κ</unclear>ειν</w></name> τὸν <name type="genericOffering"><w lemma="ἀγερμός">ἀγερμὸν</w></name> <w lemma="ὅς">ὅ</w> <w lemma="τις">τι</w> <w lemma="ἄν">ἂν</w> <name type="genericOffering"><w lemma="ἀγείρω">ἀγείρηι</w></name>· <w lemma="ἀποτίνω">ἀποτινέτω</w> δὲ καὶ τῆς <name type="object"><w lemma="σχοῖνος">σχοίνου</w></name> τῆι <name type="deity" key="unclear"><w lemma="θεός">θεῶι</w></name> <w lemma="πρό">π<supplied reason="lost">ρὸ</supplied></w> 

<lb xml:id="line_A27" n="A27"/><unclear>τ</unclear>οῦ <w lemma="ξυρέω">ξυρήσασθαι</w> <w lemma="τριώβολον">τριώβολο<unclear>ν</unclear></w>· <w lemma="ὅταν">ὅτα<unclear>ν</unclear></w> δὲ <w lemma="ξυρέω"> ξυρ<unclear>ή</unclear>σηται</w>, τῆς <name type="genericOffering"><w lemma="ἱλατηρία">ἱλατηρίας</w></name> <w lemma="ὀβολός">ὀβολόν</w>· <w lemma="λαμβάνω">λαμ<supplied reason="lost">βα</supplied> 

<lb xml:id="line_A28" n="A28" break="no"/>νέτω</w> δὲ <w lemma="ἐν">ἐν</w> <w lemma="τρεῖς">τρισὶ</w> <w lemma="χωρίον">χωρίοις</w>· <name type="genericOffering"><w lemma="φέρω"><unclear>φ</unclear>ερέτω</w></name> <unclear>δ</unclear>ὲ κ<unclear>αὶ</unclear> <name type="bakery"><w lemma="ἄρτος"><unclear>ἄρ</unclear>το<unclear>ν</unclear></w></name> <w lemma="εἰς">ε<unclear>ἰς</unclear></w> τὴν <name type="object"><w lemma="σχοῖνος">σχοῖνον</w></name> <pc>:</pc> <w lemma="ἄν">ἂν</w> δὲ <name type="meal"><w lemma="καταβιβρώσκω">καταβ<unclear>ε</unclear> 

<lb xml:id="line_A29" n="A29" break="no"/>βρωμένος</w></name>, <name type="personnel"><w lemma="θεραπεύω">θερ<unclear>απ</unclear>εύειν</w></name> <w lemma="ὡς"><unclear>ὡς</unclear></w> <w lemma="ζημιόω"><unclear>ἐ</unclear><supplied reason="lost">ζημι</supplied><unclear>ω</unclear>μένον</w> <w lemma="ὑπό">ὑπὸ</w> τῆς <name type="deity" key="unclear"><w lemma="θεός">θεοῦ</w></name>· <name type="personnel"><w lemma="θεραπεύω">θεραπευέτω</w></name> <w lemma="ἕως">ἕως</w> 

<lb xml:id="line_A30" n="A30"/><w lemma="ἄν">ἂν</w> <w lemma="ὑγιαίνω">ὑγιάνηι</w> καὶ <name type="genericOffering"><w lemma="τίθημι">τιθέτω</w></name> <w lemma="ἡμιωβέλιον">ἡμιω<unclear>β</unclear>έλιο<unclear>ν</unclear></w> κ<unclear>αὶ</unclear> (?) <gap reason="lost" quantity="5" unit="character" precision="low"/><orig><unclear>ΚΟΥ</unclear></orig> <unclear>κ</unclear>αὶ τὸν <name type="bakery"><w lemma="ἄρτος">ἄρτον</w></name> <pc>:</pc> <name type="object"><w lemma="σκάφη">σκάφην</w></name> <w lemma="ἐάν">ἐάν</w> 

<lb xml:id="line_A31" n="A31"/><w lemma="τις">τις</w> <name type="genericOffering"><w lemma="αἴρω">αἴρηι</w></name>, τὴμ μὲν <w lemma="πρότερος">πρώτην</w> <name type="genericOffering"><w lemma="αἴρω"><unclear>α</unclear>ἴρειν</w></name> <w lemma="παρὰ"><unclear>π</unclear>αρὰ</w> <name type="deity" key="Moira"><w lemma="μοῖρα">Μοί<unclear>ραι</unclear></w></name> <unclear>καὶ</unclear> <name type="sacrifice"><w lemma="θύω"><unclear>θύ</unclear>ειν</w></name> <name type="animal" key="sheep"><name type="animal" key="goat"><w lemma="πρόβατον"><unclear>πρό</unclear>βατον</w></name></name> <name type="age"><w lemma="τέλειος">τέλεον</w></name>, <w lemma="ἐάν">ἐ 

<lb xml:id="line_A32" n="A32" break="no"/>άν</w> τε <name type="gender"><w lemma="ἄρσην">ἄρσεν</w></name> ἢ <name type="gender"><w lemma="θῆλυς">θῆλυ</w></name> <w lemma="βούλομαι">βούληται</w>, <name type="quality"><w lemma="καθαρός"><unclear>κ</unclear>αθαρόν</w></name>, <name type="bakery"><w lemma="λάγανον"><unclear>λ</unclear>αγάνων</w></name> <w lemma="τέσσαρες"><unclear>τ</unclear>έσσαρας</w> <w lemma="χοῖνιξ">χοίνικας</w>, <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> 

<lb xml:id="line_A33" n="A33"/><w lemma="δύο">δύο</w> <w lemma="χοῦς">χοῦς</w>, <w lemma="εἰς">εἰς</w> τὰς <name type="object"><w lemma="χείρ">χεῖρας</w></name> <w lemma="Αἰγιναῖος">αἰγιναίαν</w>, <unclear>τὰ</unclear> <unclear>δὲ</unclear> <name type="portion"><w lemma="ἐξαιρέω"><unclear>ἐ</unclear>ξα<unclear>ι</unclear>ρούμενα</w></name> <w lemma="καθάπερ">καθάπερ</w> τῆι <name type="genericOffering"><w lemma="τραπεζοπλησία">τραπεζο 

<lb xml:id="line_A34" n="A34" break="no"/>πλησίαι</w></name>, τὸ δὲ <name type="portion"><w lemma="σκέλος">σκέλος</w></name> <name type="quality"><w lemma="ὠμός">ὠμὸν</w></name> <name type="portion"><w lemma="ἀφαιρέω">ἀφαιρεῖν</w></name> κ<unclear>αὶ</unclear> τὸ <name type="portion"><w lemma="κοίδιον"><unclear>κ</unclear>οίδ<unclear>ι</unclear>ον</w></name> τῆι <name type="personnel"><w lemma="ἱέρεια">ἱερε<unclear>ί</unclear>αι</w></name> καὶ <name type="meal"><w lemma="ἀναλίσκω">ἀναλίσκειν</w></name> <w lemma="αὐτοῦ">α<supplied reason="lost">ὐ</supplied> 

<lb xml:id="line_A35" n="A35" break="no"/>τοῦ</w> καὶ τῶν <w lemma="ἄλλος">ἄλλων</w> <w lemma="ὅσος">ὅσοι</w> τῶν <name type="group"><w lemma="ἀτέλεστος">ἀτελέσ<unclear>των</unclear></w></name> <w lemma="οὐ">οὐ</w> <name type="meal"><w lemma="γεύω">γεύονται</w></name>, τὰ <name type="portion"><w lemma="κοίδιον">κοίδια</w></name> τῆι <name type="personnel"><w lemma="ἱέρεια">ἱερείαι</w></name> <pc>:</pc> τὴν <space quantity="1" unit="character"/> 

<lb xml:id="line_A36" n="A36"/><w lemma="δεύτερος">δευτέραν</w> <name type="object"><w lemma="σκάφη">σκάφην</w></name> <name type="genericOffering"><w lemma="αἴρω">αἴροντι</w></name>, <w lemma="κόφινος">κόφινο<unclear>ν</unclear></w> <name type="bakery"><w lemma="λάγανον">λαγάνων</w></name>, <w lemma="χοῖνιξ">χοίνικ<unclear>α</unclear></w> <name type="bakery"><w lemma="ὅμουρα">ὁμόρας</w></name>, <name type="liquid"><w lemma="ἔλαιον">ἐλαίου</w></name> <w lemma="κοτύλη">κοτύλην</w>, 

<lb xml:id="line_A37" n="A37"/><w lemma="εἰς">εἰς</w> τὰς <name type="object"><w lemma="χείρ">χεῖρας</w></name> <w lemma="στατήρ">στατῆρα</w>, <w lemma="εἰς">εἰς</w> <name type="object"><w lemma="κρατήρ">κρατῆρα</w></name> <w lemma="δύο">δύο</w> <w lemma="χοῦς">χοῦς</w>, τὰ <name type="portion"><w lemma="ἱερός"><unclear>ἱερὰ</unclear></w></name> <name type="portion"><w lemma="ἐξαιρέω">ἐξα<supplied reason="lost">ι</supplied>ρεῖν</w></name> <w lemma="ὡσαύτως">ὡσαύτως</w> <w lemma="ὥσπερ">ὥσ 

<lb xml:id="line_A38" n="A38" break="no"/>περ</w> τῆς <w lemma="πρότερος">πρώτης</w>· <name type="genericOffering"><w lemma="φέρω"><unclear>φ</unclear>έ<unclear>ρ</unclear>ειν</w></name> δὲ <w lemma="ὅπου">ὅπου</w> <w lemma="ἄν">ἂν</w> <w lemma="βούλομαι"><unclear>β</unclear>ούλη<supplied reason="lost">τα</supplied><unclear>ι</unclear></w> τῶν <name type="group"><w lemma="τελέω">τετελεσμένων</w></name>· <name type="liquid"><w lemma="ἅλς">ἁλὶ</w></name> δὲ <name type="liquid"><w lemma="βάλλω">βάλλειν</w></name> 

<lb xml:id="line_A39" n="A39"/>τὰ <name type="animal" key="generic"><w lemma="ἱερεῖον">ἱερεῖα</w></name> τὰ <name type="sacrifice"><w lemma="θύω">θυόμενα</w></name> <orig><unclear>Ο</unclear>Ι<unclear>ΕΞΑ</unclear></orig><gap reason="lost" quantity="2" unit="character"/> καὶ ἀσκο<gap reason="lost" extent="unknown" unit="character"/><orig><unclear>Λ</unclear>Ο<unclear>ΓΕ</unclear>ΤΙΑ</orig> <pc><unclear>:</unclear></pc> ὅτι <w lemma="ἄν"><unclear>ἄ</unclear>ν</w> <unclear>δὲ</unclear> (?) 

<lb xml:id="line_A40" n="A40"/><gap reason="lost" quantity="3" unit="character"/><orig><unclear>Ν</unclear>ΙΣΙ<unclear>ΦΟΡ</unclear>ΗΙ <unclear>Χ</unclear></orig><gap reason="lost" extent="unknown" unit="character"/><orig>ΣΟ</orig><gap reason="lost" unit="character" quantity="1"/> <w lemma="χοῦς">χ<unclear>οῦ</unclear>ς</w> <orig><unclear>Α</unclear></orig><gap reason="lost" unit="character" quantity="1"/> 

<lb xml:id="line_A41" n="A41"/><supplied reason="lost">καὶ</supplied> <name type="sacrifice"><w lemma="θύω"><unclear>θ</unclear><supplied reason="lost">υ</supplied><unclear>έ</unclear>τω</w></name> <w lemma="ὅπου">ὅ<unclear>π</unclear>ου</w> <w lemma="ἄν">ἂ<unclear>ν</unclear></w> <w lemma="βούλομαι"><unclear>βούλη</unclear>τα<unclear>ι</unclear></w>, <w lemma="άργύριον"><unclear>ἀ</unclear><supplied reason="lost">ρ</supplied>γύριον</w> <w lemma="ὅσος">ὅσον</w> <w lemma="γίγνομαι">γίνε<supplied reason="lost">ται</supplied></w> <supplied reason="lost">τῶν</supplied> <name type="object"><w lemma="σκάφη"><supplied reason="lost">σκα</supplied>φ<supplied reason="lost">ῶν</supplied></w></name> <w lemma="εἰς">εἰς</w> τὰς <name type="object"><w lemma="χείρ">χεῖ<unclear>ρα</unclear>ς</w></name> 

	<lb xml:id="line_A42" n="A42"/><unclear>κ</unclear>αὶ τ<supplied reason="lost">ὸ</supplied> τῶν <name type="object"><w lemma="σχοῖνος">σχοίνων</w></name> καὶ <w lemma="ἄν">ἄ<unclear>ν</unclear></w> <w lemma="τις">τι</w>ς <name type="object"><w lemma="χύτρα">χ<unclear>ύ</unclear>τ<unclear>ρα</unclear>ν</w></name> <supplied reason="lost"><name type="sacrifice"><w lemma="θύω">θύηι</w></name></supplied><supplied reason="lost">,</supplied> <supplied reason="lost"><w lemma="εἰς">εἰς</w> τὸν</supplied> <name type="structure"><w lemma="θησαυρός"><supplied reason="lost">θησαυ</supplied>ρὸν</w></name> <w lemma="ἐμπίπτω"><unclear>ἐμ</unclear>πίπτειν</w>· <space quantity="3" unit="character"/> 

<lb xml:id="line_A43" n="A43"/><name type="object"><w lemma="χύτραν"><unclear>χ</unclear>ύτ<unclear>ρ</unclear>αν</w></name> <w lemma="ἐάν">ἐάν</w> <w lemma="τις">τις</w> <w lemma="βούλομαι">βούλητ<unclear>α</unclear>ι</w> <w lemma="πίπλημι"><supplied reason="lost">πλ</supplied>ῆσαι</w> (?), πα<unclear>γ</unclear>ασ<gap reason="lost" extent="unknown" unit="character"/> <unclear>τ</unclear>ὴ<unclear>μ</unclear> <unclear>μ</unclear>ὲν <name type="object"><w lemma="χύτρα">χύτρ<unclear>αν</unclear></w></name> 

<lb xml:id="line_A44" n="A44"/><name type="sacrifice"><w lemma="θύω"><unclear>θ</unclear>ύειν</w></name> <w lemma="ὁπηλίκος">ὁ<unclear>π</unclear>ηλ<unclear>ίκη</unclear>ν</w> (?) <w lemma="ἄν">ἂν</w> <w lemma="βούλομαι">βούλ<unclear>ηται</unclear></w> καὶ <w lemma="ὅποι">ὅ<unclear>π</unclear>ο<unclear>ι</unclear></w> <w lemma="ἄν">ἂν</w> <w lemma="ἐθέλω"><unclear>θ</unclear>έληι</w> <supplied reason="lost">καὶ ?</supplied> <name type="liquid"><w lemma="ἅλς"><unclear>ἁλ</unclear>ὶ</w></name> <name type="liquid"><w lemma="βάλλω">βάλλειν</w></name> <w lemma="δέω">δεῖ</w>· <w lemma="ὅδε">τάδε</w> <name type="genericOffering"><w lemma="ἱερός"><unclear>ἱερὰ</unclear></w></name> 

<lb xml:id="line_A45" n="A45"/><name type="vegetal"><w lemma="κύαμος">κ<unclear>υάμ</unclear>ο<unclear>υ</unclear>ς</w></name>, <name type="vegetal"><w lemma="ἐρέβινθος">ἐ<unclear>ρεβ</unclear>ίν<unclear>θ</unclear>ους</w></name>, <name type="vegetal"><w lemma="φακός">φα<unclear>κού</unclear>ς</w></name>, Ο<unclear>Π</unclear><gap reason="lost" extent="unknown" unit="character"/> <w lemma="ἄν">ἂμ</w> <w lemma="βούλομαι">βούληται</w>, <w lemma="ἀρήν">ἄ<unclear>ρ</unclear>ν<supplied reason="lost">α</supplied></w> 

<lb xml:id="line_A46" n="A46"/><unclear>Ε</unclear>Υ<unclear>ΡΙ</unclear>ΝΟΝΤ<unclear>ΑΔ</unclear><gap reason="lost" quantity="1" unit="character"/>· <name type="object"><w lemma="σχοῖνος"><unclear>σχο</unclear>ῖνον</w></name> δὲ <w lemma="ἄν"><unclear>ἄ</unclear>ν</w> <w lemma="τις">τ<supplied reason="lost">ις</supplied></w> <gap reason="lost" extent="unknown"/> <w lemma="ὅς"><unclear>ὅ</unclear></w> <w lemma="τις"><unclear>τ</unclear>ι</w> <w lemma="ἄν">ἄν</w> <w lemma="ἄλλος">ἄλλ<supplied reason="lost">ο</supplied></w> <w lemma="ἔχω">ἔχη<supplied reason="lost">ι</supplied><unclear>ς</unclear></w> <unclear>ἢ</unclear> <w lemma="ἄν"><unclear>ἂ</unclear>μ</w> 

<lb xml:id="line_A47" n="A47"/><w lemma="πλήν"><unclear>πλ</unclear>ὴν</w> <name type="vegetal"><w lemma="σκόρδον">σκόρδου</w></name> καὶ <w lemma="πράσσω">πράσσ<unclear/>οντ<unclear>ι</unclear></w> <orig>Ο</orig><gap reason="lost" quantity="1" unit="character"/><orig>ΟΥ</orig><gap reason="lost" extent="unknown"/><orig>ΑΜ</orig><gap reason="lost" extent="unknown" unit="character"/><orig><unclear>ΠΙΡ</unclear>ΑΣ<unclear>Ι</unclear>ΤΗΙ</orig>· 

<lb xml:id="line_A48" n="A48"/><name type="sacrifice"><name type="invocation"><w lemma="ὅρκος">ὅρκον</w></name></name> <w lemma="ἐάν">ἐάν</w> <w lemma="τις">τις</w> <name type="sacrifice"><name type="invocation"><w lemma="ὄμνυμι">ὀμνύηι</w></name></name> <w lemma="περί">πε<unclear>ρὶ</unclear></w> <gap reason="lost" extent="unknown" unit="character" precision="low"/>, <w lemma="ὀβολός">ὀ<unclear>β</unclear><supplied reason="lost">ο</supplied>λὸν</w> <name type="genericOffering"><w lemma="τίθημι">τι<unclear>θέτω</unclear></w></name>, 

<lb xml:id="line_A49" n="A49"/><w lemma="περιλαμβάνω"><unclear>π</unclear><supplied reason="lost">ε</supplied>ρι<unclear>λ</unclear>αβὼν</w> <name type="object"><w lemma="ὅπλον">ὅπ<unclear>λο</unclear>ν</w></name> τῆς <name type="deity" key="unclear"><w lemma="θεός">θεοῦ</w></name> <w lemma="ὅς">ὅ</w> <w lemma="τις">τι</w> <w lemma="ἄν">ἂ<unclear>μ</unclear></w> <w lemma="βούλομαι">βούληται</w> <gap reason="lost" quantity="8" unit="character" precision="low"/><supplied reason="lost">·</supplied> <w lemma="εἰ"><supplied reason="lost">ἐὰν</supplied></w> <supplied reason="lost">?</supplied> δὲ <w lemma="μνᾶ">μνᾶς</w> <w lemma="ἄξιος">ἄ<unclear>ξ</unclear>ιον</w>, <space quantity="1" unit="character"/> 

<lb xml:id="line_A50" n="A50"/><w lemma="τριώβολον"><unclear>τριώβ</unclear>ολον</w> <name type="genericOffering"><w lemma="τίθημι">τιθέ<unclear>τ</unclear>ω</w></name> καὶ <w lemma="λαμβάνω">λαμ<unclear>β</unclear>ανέτω</w> τὸ<unclear>ν</unclear> <gap reason="lost" quantity="1" unit="character"/><orig>Ο</orig><gap reason="lost" extent="unknown" unit="character"/>· <w lemma="ἐάν">ἐὰν</w> δὲ <name type="person"><w lemma="ἀτέλεστος">ἀτέλε<unclear>στ</unclear>ο<unclear>ς</unclear></w></name> 

<lb xml:id="line_A51" n="A51"/><w lemma="εἰμί">ἦι</w>, <w lemma="ἀπό"><unclear>ἀ</unclear>πὸ</w> τοῦ <name type="structure"><w lemma="βωμός">βωμοῦ</w></name> <name type="liquid"><w lemma="πίνω">πινέτω</w></name>· <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τ<unclear>ι</unclear><supplied reason="lost">ς</supplied></w> <orig>Ν</orig><gap reason="lost" quantity="1" unit="character" precision="low"/><orig><unclear>ΟΡΜ</unclear></orig><gap reason="lost" quantity="2" unit="character" precision="low"/><orig><unclear>ΙΝ</unclear></orig> <w lemma="βούλομαι"><unclear>βο</unclear><supplied reason="lost">ύ</supplied><unclear>λητ</unclear>αι</w>, <w lemma="ἀπό"><unclear>ἀ</unclear><supplied reason="lost">π</supplied>ὸ</w> τοῦ <name type="animal" key="fish"><w lemma="ἰχθῦς"><unclear>ἰ</unclear>χ<unclear>θ</unclear>ύος</w></name> <name type="liquid"><w lemma="πίνω"><unclear>π</unclear>ι 

<lb xml:id="line_A52" n="A52" break="no"/><unclear>ν</unclear>έτω</w></name> καὶ <name type="genericOffering"><w lemma="τίθημι">τι<unclear>θ</unclear>έτω</w></name> <w lemma="δραχμή">δραχμὰν</w> <w lemma="αἰγιναῖος">αἰγιναίαν</w> κ<unclear>αὶ</unclear> <supplied reason="lost">ἁ</supplied>γ<unclear>ν</unclear>εύσηι <w lemma="ἕως">ἕως</w> <w lemma="ἄν">ἂν</w> <w lemma="ζῶ">ζώ<unclear>ηι</unclear></w>· <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τ<unclear>ι</unclear>ς</w> 

<lb xml:id="line_A53" n="A53"/><w lemma="περί">περὶ</w> <w lemma="μικρός">μικροῦ</w> <name type="invocation"><w lemma="ὄμνυμι">ὀμνύηι</w></name>, <name type="liquid"><name type="purification"><w lemma="λούω">λουσάμενος</w></name></name> <w lemma="κατά">κατὰ</w> <w lemma="κεφαλή">κεφ<unclear>α</unclear><supplied reason="lost">λ</supplied>ῆς</w>, <name type="invocation"><w lemma="ὄμνυμι">ὀμνυέτω</w></name> <w lemma="ἐν">ἐν</w> τ<unclear>ῶ</unclear>ι <name type="locality"><w lemma="γνύθος">γνύ<unclear>θω</unclear>ι</w></name> 

<lb xml:id="line_A54" n="A54"/>καὶ <name type="genericOffering"><w lemma="τίθημι">τιθέτω</w></name> <w lemma="ἡμιωβέλιον">ἡμιωβέλιον</w> <pc>:</pc> <w lemma="τελέω">τελεῖ<unclear>ν</unclear></w> <surplus><unclear>Ι</unclear>ΩΙ</surplus> τῶι <name type="sacrifice"><w lemma="σφάζω">σφά<unclear>ξ</unclear>αντι</w></name> <unclear>καὶ</unclear> τὰ <name type="portion"><w lemma="ἱερός">ἱερὰ</w></name> <name type="portion"><w lemma="ἐξαιρέω">ἐξέλοντι</w></name> τ<unclear>ὰ</unclear> <w lemma="ἡμιωβέλιον"><unclear>ἡμ</unclear><supplied reason="lost">ι</supplied> 

<lb xml:id="line_A55" n="A55" break="no"/>ωβέλια</w>. <space extent="unknown" unit="character"/> 

<lb/><space extent="unknown" unit="line"/>
	
</ab>

<ab subtype="face" n="B">Face B 

<lb xml:id="line_B1" n="B1"/><w lemma="εἰς">εἰς</w> τὸν <name type="structure"><w lemma="ναός">ναὸν</w></name> τῆς <name type="deity" key="unclear"><w lemma="θεός">θεοῦ</w></name> <name type="person"><w lemma="ἀμύητος">ἀμύητον</w></name> <w lemma="μή">μὴ</w> <w lemma="εἰσπορεύομαι">εἰσπορεύεσθα<supplied reason="lost">ι</supplied></w>· 

<lb xml:id="line_B2" n="B2"/><w lemma="ἐάν">ἐὰν</w> δὲ <w lemma="εἰσέρχομαι">εἰσέλθηι</w>, <name type="purification"><w lemma="καθαίρω">καθαίρειν</w></name> <name type="animal" key="bird"><name type="gender"><w lemma="ἀλεκτορίς">ἀλεκτορίδι</w></name></name> καὶ <name type="sacrifice"><w lemma="μεταθύω">μετα 

<lb xml:id="line_B3" n="B3" break="no"/>θύειν</w></name> <w lemma="ἄλλος">ἄλλον</w> <name type="animal" key="bird"><w lemma="ἀλέκτωρ">ἀλέκτορα</w></name> <name type="age"><w lemma="τέλειος">τέλεον</w></name> <w lemma="ἐπί">ἐπὶ</w> τὸν τῆς <name type="deity" key="Moira"><w lemma="μοῖρα">Μοίρας</w></name> 

<lb xml:id="line_B4" n="B4"/><name type="structure"><w lemma="βωμός">βωμόν</w></name>, καὶ <name type="purification"><w lemma="καθαίρω">καθαίρειν</w></name> τὴν <name type="personnel"><w lemma="ἱέρεια">ἱέρειαν</w></name> ἢ τὸν <name type="personnel"><w lemma="νεωκόρος">νεωκόρο<unclear>ν</unclear></w></name> 

<lb xml:id="line_B5" n="B5"/>ἢ τῶν τὰ <name type="genericOffering"><w lemma="ἱερός">ἱερὰ</w></name> <w lemma="αἴρω">αἰρουσῶν</w> <w lemma="τις">τινα</w>, καὶ <name type="genericOffering"><w lemma="φέρω">φέρειν</w></name> <w lemma="δύο">δύο</w> <w lemma="χοῖνιξ">χοίν<supplied reason="lost">ι</supplied> 

<lb xml:id="line_B6" n="B6" break="no"/>κας</w> <name type="bakery"><w lemma="ἄρτος">ἄρτων</w></name>, <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> <w lemma="κοτύλη">κοτύλας</w> <w lemma="ὀκτώ">ὀκτὼ</w> <w lemma="εἰς">εἰς</w> τὸν <name type="object"><w lemma="κρατήρ">κρατῆρα</w></name>. 

<lb xml:id="line_B7" n="B7"/><w lemma="εἰς">εἰς</w> τὸ <name type="structure"><w lemma="πρόθυρον">πρόθυρον</w></name> <w lemma="μή">μὴ</w> <w lemma="εἰσπορεύομαι">εἰσπορεύεσθαι</w> <name type="person"><w lemma="ἀμύητος">ἀμύητον</w></name>, <w lemma="ἐάν">ἐ<surplus>α</surplus> 

<lb xml:id="line_B8" n="B8" break="no"/>ὰμ</w> <w lemma="μή">μὴ</w> <name type="invocation"><w lemma="εὐχή">εὐχάς</w></name> <w lemma="τις">τις</w> <w lemma="βούλομαι">βούληται</w> <w lemma="ποιέω">ποήσασθαι</w>, καὶ <name type="clothing"><w lemma="ἱμάτιον">ἱμ<unclear>ά</unclear><supplied reason="lost">τι</supplied> 

<lb xml:id="line_B9" n="B9" break="no"/>α</w></name> <w lemma="ἔχω">ἔχειν</w> <name type="purification"><w lemma="καθαρός">καθαρά</w></name>, καὶ <name type="purification"><w lemma="ἐξαγνεύω">ἐξαγνεύσῃ</w></name> τὰς <w lemma="τρεῖς">τρεῖς</w> <w lemma="ἡμέρα">ἡμέ<supplied reason="lost">ρας</supplied></w> 

<lb xml:id="line_B10" n="B10"/><w lemma="ἀπό">ἀπὸ</w> <w lemma="πᾶς">πάντων</w> τῶν <name type="authority"><w lemma="προγράφω">προγεγραμμένων</w></name>· <name type="genericOffering"><w lemma="φέρω">φέρειν</w></name> δ<unclear>ὲ</unclear> <w lemma="ἐπί"><supplied reason="lost">ἐ</supplied> 

<lb xml:id="line_B11" n="B11" break="no"/>πὶ</w> ταῖς <name type="invocation"><w lemma="εὐχή">εὐχαῖς</w></name> <name type="liquid"><w lemma="ἔλαιον">ἐλαίου</w></name> <w lemma="ἡμικοτύλιον">ἡμικοτύλιον</w> <w lemma="ἐπί">ἐπὶ</w> <name type="object"><w lemma="λύχνον">λύχνον</w></name>, 

<lb xml:id="line_B12" n="B12"/><w lemma="ὀβολός">ὀβολόν</w>, <name type="object"><w lemma="δαΐς">δαΐδας</w></name>, <name type="vegetal"><w lemma="λιβανωτός">λιβανωτόν</w></name>, <name type="liquid"><w lemma="σπονδή">σπονδήν</w></name>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_B13" n="B13"/><w lemma="εἰς">εἰς</w> τὸ <name type="structure"><w lemma="πρόθυρον">πρόθυρον</w></name> <w lemma="ἐάν">ἐάν</w> <w lemma="τις">τις</w> <w lemma="εἰσέρχομαι">εἰσέλθηι</w> τῶν <name type="group"><w lemma="ἀμύητος">ἀμυήτ<supplied reason="lost">ων</supplied></w></name>, 

<lb xml:id="line_B14" n="B14"/><name type="purification"><w lemma="καθαίρω">καθαίρειν</w></name> <name type="animal" key="bird"><w lemma="ἀλέκτωρ">ἀλέκτορι</w></name> ἢ <name type="gender"><w lemma="ἄρσην">ἄρσενι</w></name> ἢ <name type="gender"><w lemma="θῆλυς">θηλείαι</w></name>, <name type="sacrifice"><w lemma="μεταθύω">μεταθύει<unclear>ν</unclear></w></name> 

<lb xml:id="line_B15" n="B15"/>δὲ <name type="portion"><w lemma="σκέλος">σκέλος</w></name> <w lemma="ὅς">οὗ</w> <w lemma="ἄν">ἂμ</w> <w lemma="βούλομαι">βούληται</w>, <w lemma="πλήν">πλὴν</w> <name type="animal" key="swine"><name type="portion"><w lemma="χοίρειος">χοιρέου</w></name></name>, καὶ <name type="bakery"><w lemma="λάγανον">λαγάν<unclear>ων</unclear></w></name> 

<lb xml:id="line_B16" n="B16"/><w lemma="τρεῖς">τρεῖς</w> <w lemma="χοῖνιξ">χοίνικας</w> <w lemma="Ἀττικός">ἀττικὰς</w> καὶ <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> <w lemma="ἡμίχοον">ἡμίχουν</w>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_B17" n="B17"/><w lemma="ἀγείρω">ἀγείρειν</w> <name type="month"><w lemma="μείς">μηνὸς</w></name> <name type="month"><w lemma="Ἰτώνιος">Ἰτωνίου</w></name> <w lemma="νουμηνία"><add place="above">νουμηνίᾳ</add></w> <w lemma="ἐπί">ἐπὶ</w> τὰς <name type="locality"><w lemma="ἅλως">ἅλους</w></name>, <w lemma="εἰς">εἰς</w> δὲ <name type="structure"><w lemma="οἰκία">οἰκίαν</w></name> 

<lb xml:id="line_B18" n="B18"/><w lemma="μή">μὴ</w> <w lemma="ἀγείρω">ἀγείρειν</w> <w lemma="μηδέ">μηδὲ</w> <w lemma="εἰσφέρω">εἰσφέρειν</w> τὰ <name type="genericOffering"><w lemma="ἱερός">ἱερά</w></name>· <w lemma="ἐάν">ἐὰμ</w> <w lemma="μή">μὴ</w> <w lemma="τρεῖς">τριῶν</w> <w lemma="ἡμέρα">ἡμ<unclear>ε</unclear> 

<lb xml:id="line_B19" n="B19" break="no"/>ρῶν</w> <name type="speechAct"><w lemma="προεῖπον">προεί<unclear>π</unclear>ῃ</w></name>, <add place="above"><w lemma="ἀγείρω">ἀγείρειν</w> δὲ τῆι <w lemma="δέκατος">δεκάτηι</w> <w lemma="ἕως">ἕως</w> <w lemma="δωδέκατος">δωδεκάτης</w></add>, <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τις</w> τῶν <name type="personnel"><w lemma="φοιβήτρια">φοιβατριῶν</w></name> <w lemma="οὗτος">ταῦτα</w> <w lemma="μή"><add place="above">μὴ</add></w> <w lemma="ποιέω">ποιῆι</w>, <name type="sacrifice"><w lemma="ἀποτίνω">ἀπο 

<lb xml:id="line_B20" n="B20" break="no"/>τινέτω</w></name> <w lemma="εἰς">εἰς</w> τὸ <name type="structure"><w lemma="ἱερός">ἱερὸν</w></name> <name type="animal" key="sheep"><name type="age"><w lemma="ἀρήν">ἄρνα</w></name></name> καὶ τὰ <w lemma="ἐπί">ἐπὶ</w> <w lemma="οὗτος">τούτωι</w> τὴν <name type="sacrifice"><w lemma="θυσία">θυσίαν</w></name>. 

<lb xml:id="line_B21" n="B21"/><name type="authority"><w lemma="ἐπιγραφή">ἐπιγραφὴ</w></name> <w lemma="εἰς">εἰς</w> τὸ <name type="structure"><w lemma="περίστυλος">περίστυλον</w></name>· “<name type="sacrifice"><w lemma="προθύω">προθῦσαι</w></name> <w lemma="πρότερος">πρώτηι</w> τῆι <name type="epithet" key="Phylake"><name type="deity" key="Artemis"><w lemma="φυλακή">Φυλ<unclear>α</unclear> 

<lb xml:id="line_B22" n="B22" break="no"/>κῆι</w></name></name> καὶ τῶι <name type="deity" key="Men"><w lemma="Μήν">Μηνὶ</w></name> <name type="genericOffering"><w lemma="θῦμα">θύματα</w></name>, <name type="vegetal"><w lemma="λιβανωτός">λιβανωτόν</w></name>”. <space extent="unknown" unit="character"/> 

<lb xml:id="line_B23" n="B23"/><w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τις</w> <name type="sacrifice"><w lemma="θυσία">θυσίαν</w></name> <w lemma="βούλομαι">βούληται</w> <name type="sacrifice"><w lemma="θύω">θύειν</w></name> <name type="animal" key="bird"><w lemma="ἀλέκτωρ">ἀλέκτορας</w></name> <name type="colour1"><w lemma="λευκός">λευκούς</w></name>, <name type="sacrifice"><w lemma="θύω">θ<supplied reason="lost">ύ</supplied> 

<lb xml:id="line_B24" n="B24" break="no"/>ειν</w></name> τῶι μὲν <name type="deity" key="Men"><w lemma="Μήν">Μηνὶ</w></name> <name type="gender"><w lemma="ἄρσην">ἄρσενας</w></name>, τῆι δὲ <name type="deity" key="Artemis"><name type="epithet" key="Phylake"><w lemma="φυλακή">Φυλακῆι</w></name></name> <name type="gender"><w lemma="θῆλυς">θηλείας</w></name>, καὶ <w lemma="ἐάν">ἐὰν</w> <name type="animal" key="sheep"><name type="age"><w lemma="ἀρνίον">ἀρ 

<lb xml:id="line_B25" n="B25" break="no"/>νία</w></name></name> <w lemma="ἐθέλω">θ<choice> <corr>έ</corr> <sic>η</sic> </choice>λῃ</w>, τὸν <w lemma="αὐτός">αὐτὸν</w> <w lemma="τρόπος">τρόπον</w>· <w lemma="εἰσπορεύομαι">εἰσπορεύεσθαι</w> δὲ <w lemma="ἔσω"><unclear>ἔ</unclear><supplied reason="lost">σ</supplied>ω</w>, τὴμ μὲν <w lemma="ἀπό"><supplied reason="omitted">ἀπὸ</supplied></w> <name type="childbirth"><w lemma="λοχός">λ<supplied reason="lost">ο</supplied> 

<lb xml:id="line_B26" n="B26" break="no"/>χοῦ</w></name> <w lemma="τριακοσταῖος">τριακοσταίαν</w>, τὴν δὲ <name type="childbirth"><w lemma="διαφθείρω">διαφθείρουσαν</w></name> <w lemma="τεσσαρακοσταῖος">τετταρακοσταία<unclear>ν</unclear></w>, 

<lb xml:id="line_B27" n="B27"/><w lemma="ἀπό">ἀπ ̓</w> <name type="person"><name type="sex"><w lemma="ἀνήρ">ἀνδρὸς</w></name></name> δὲ <name type="purification"><w lemma="λούω">λελουμένην</w></name> <w lemma="κατά">κατὰ</w> <w lemma="κεφαλή">κεφαλῆς</w>, <w lemma="ἀπό">ἀπὸ</w> τῶν δὲ <w lemma="κατά">κατὰ</w> 

<lb xml:id="line_B28" n="B28"/><name type="menstruation"><w lemma="φύσις">φύσιν</w></name> <w lemma="ἑβδομαῖος">ἑβδομαίαν</w>· <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τις</w> <w lemma="εἰσέρχομαι">εἰσέλθηι</w> <w lemma="μή">μὴ</w> <name type="purification"><w lemma="ἁγνεύω">ἁγνεύσας</w></name> τῶν <name type="authority"><w lemma="προγράφω">προ 

<lb xml:id="line_B29" n="B29" break="no"/>γεγραμμένων</w></name>, <name type="purification"><w lemma="καθαίρω">καθαράτω</w></name> τοὺς <name type="structure"><w lemma="βωμός">βωμοὺς</w></name> <name type="animal" key="bird"><name type="age"><w lemma="νοσσός">νοσσῶι</w></name></name> <name type="animal" key="bird"><w lemma="ἀλέκτωρ">ἀλέκτο 

<lb xml:id="line_B30" n="B30" break="no"/>ρος</w></name>, καὶ <name type="sacrifice"><w lemma="ἐπιθύω">ἐπιθυσάτω</w></name> <w lemma="ἐπί">ἐπὶ</w> τοῦ τῆς <name type="deity" key="Artemis"><name type="epithet" key="Phylake"><w lemma="φυλακή">Φυλακῆς</w></name></name> <name type="structure"><w lemma="βωμός">βωμοῦ</w></name> <name type="animal" key="bird"><w lemma="ὄρνις">ὄρνιθα</w></name> <name type="gender"><w lemma="θῆλυς">θή 

<lb xml:id="line_B31" n="B31" break="no"/>λειαν</w></name> ἢ <name type="animal" key="fish"><name type="sacrifice"><w lemma="ἀποπυρίς">ἀποπυρίδα</w></name></name>, <w lemma="μνᾶ">μνᾶν</w> <name type="portion"><w lemma="κρέας">κρέων</w></name> <w lemma="ὁποῖος">ὁποίων</w> <w lemma="ἄν">ἂν</w> <w lemma="ἐθέλω">θέληις</w> <w lemma="πλήν">πλὴν</w> <name type="animal" key="swine"><name type="portion"><w lemma="χοίρειος">χοιρέ 

<lb xml:id="line_B32" n="B32" break="no"/>ων</w></name></name>, καὶ <w lemma="χοῖνιξ">χοίνικα</w> <name type="bakery"><w lemma="λάγανον">λαγάνων</w></name> καὶ <w lemma="εἰς">εἰς</w> τὸν <name type="object"><w lemma="κρατήρ">κρατῆρα</w></name> <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> <w lemma="κοτύλη">κοτύλας</w> 

<lb xml:id="line_B33" n="B33"/><w lemma="τέσσαρες">τέσσαρας</w>· <name type="purification"><w lemma="καθαίρω">καθαίρειν</w></name> δὲ τὸν <name type="personnel"><w lemma="νεωκόρος">νεωκόρον</w></name> <w lemma="οὗτος">ταῦτα</w> καὶ τῶν <name type="personnel"><w lemma="φοιβήτρια">φοι 

<lb xml:id="line_B34" n="B34" break="no"/>βατριῶν</w></name> <w lemma="ὅστις">ἥτις</w> <w lemma="ἄν">ἂμ</w> <w lemma="πάρειμι">παρῆι</w> <pc>:</pc> <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τις</w> <name type="sacrifice"><w lemma="θύω">θύειν</w></name> <w lemma="βούλομαι">βούληται</w> τῆι <name type="deity" key="unclear"><w lemma="θεός">θεῶι</w></name> <name type="ethnic"><w lemma="Ἑλληνικός">Ἑλ 

<lb xml:id="line_B35" n="B35" break="no"/>ληνικῶι</w></name> <name type="authority"><w lemma="νόμος">νόμωι</w></name>, <w lemma="ἔξεστι"><unclear>ἔ</unclear>ξεστιν</w> <w lemma="ὅς">ὅ</w> <w lemma="τις"><unclear>τι</unclear></w> <w lemma="ἄν">ἂμ</w> <w lemma="βούλομαι">βούληται</w> <w lemma="πλήν">πλὴν</w> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος">χοίρου</w></name></name>· <w lemma="ἐπί">ἐπὶ</w> δὲ τῆ<supplied reason="lost">ι</supplied> 

<lb xml:id="line_B36" n="B36"/><name type="sacrifice"><w lemma="θυσία">θυσίαι</w></name>, <name type="genericOffering"><w lemma="φέρω">φέρειν</w></name> <w lemma="δέω">δεῖ</w> <w lemma="ἐπί">ἐπὶ</w> τὴν <name type="structure"><w lemma="τράπεζα">τράπεζαν</w></name> τὰ <name type="genericOffering"><w lemma="ἐπιτίθημι">ἐπιτιθέμενα</w></name> <w lemma="χοῖνιξ">χοίνικα</w> <name type="bakery"><w lemma="λάγανον">λαγάνω<unclear>ν</unclear></w></name>, 

<lb xml:id="line_B37" n="B37"/><name type="bakery"><w lemma="ὅμουρα">ὁμόρας</w></name> <w lemma="χοῖνιξ">χοίνικα</w>, καὶ <w lemma="τριώβολον">τριώβολον</w> <w lemma="εἰς">εἰς</w> <name type="structure"><w lemma="θησαυρός">θησαυρὸν</w></name> καὶ <name type="liquid"><w lemma="ἔλαιον">ἐλαίου</w></name> <w lemma="ἐπί">ἐπὶ</w> <name type="object"><w lemma="λύχνον">λύχνον</w></name> <w lemma="κοτύλη">κοτύ 

<lb xml:id="line_B38" n="B38" break="no"/>λην</w> καὶ <w lemma="εἰς">εἰς</w> <name type="object"><w lemma="κρατήρ">κρατῆρα</w></name> <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> <w lemma="χοῦς">χοᾶ</w>· <w lemma="ἀπό">ἀπὸ</w> τοῦ <name type="animal" key="generic"><w lemma="ἱερός">ἱεροῦ</w></name> τὸ <name type="portion"><w lemma="στῆθος">στῆθος</w></name> <w lemma="ἑφθός">ἑφθὸν</w> <w lemma="ἐπί">ἐπὶ</w> τὴν 

<lb xml:id="line_B39" n="B39"/><name type="structure"><w lemma="τράπεζα">τράπεζαν</w></name> καὶ τὸ <name type="portion"><w lemma="σκέλος">σκέλος</w></name> <w lemma="ὠμός">ὠμὸν</w> τῆι <name type="personnel"><w lemma="ἱέρεια">ἱερείαι</w></name>· τὰ <name type="portion"><w lemma="σπλάγχνον">σπλάγχνα</w></name> <w lemma="ἕψω">ἕψειν</w>, <name type="portion"><w lemma="ἧπαρ">ἧπαρ</w></name> καὶ 

<lb xml:id="line_B40" n="B40"/><name type="portion"><w lemma="πλεύμων">πλεύμονα</w></name> καὶ <name type="portion"><w lemma="φρήν">φρένας</w></name> καὶ <name type="portion"><w lemma="νεφρός">νεφρὸν</w></name> <w lemma="ἀριστερός">ἀριστερὸν</w> καὶ <name type="portion"><w lemma="γλῶσσα">γλῶσσαν</w></name>· τὸν δὲ <w lemma="δεξιός">δεξιὸν</w> 

<lb xml:id="line_B41" n="B41"/><name type="portion"><w lemma="νεφρός">νεφρὸν</w></name> καὶ <name type="portion"><w lemma="ἀκροκώλιον">ἀκροκόλιον</w></name> <w lemma="δεξιός">δεξιὸν</w> καὶ <name type="portion"><w lemma="καρδία">καρδίαν</w></name> καὶ <name type="portion"><w lemma="ἐπιπλόον">ἐπίπλουν</w></name> καὶ τὸ <name type="portion"><w lemma="σκέλος">σ<unclear>κ</unclear>έλο<supplied reason="lost">ς</supplied></w></name> 

<lb xml:id="line_B42" n="B42"/>τὸ <w lemma="ἀπό">ἀπὸ</w> τοῦ <name type="portion"><w lemma="στῆθος">στήθους</w></name> καὶ τῆς <name type="portion"><w lemma="κέρκος">κέρκ<unclear>ου</unclear></w></name> τὸ <name type="authority"><name type="portion"><w lemma="νομίζω">νομιζόμενον</w></name></name> <w lemma="εἰς">εἰς</w> <name type="portion"><name type="sacrifice"><w lemma="ἱερός">ἱερὰ</w></name></name> <w lemma="ἐπί">ἐπὶ</w> τὸ <name type="sacrifice"><w lemma="πῦρ">πῦ<unclear>ρ</unclear></w></name>· 

<lb xml:id="line_B43" n="B43"/><w lemma="οὗτος">ταῦτα</w> <w lemma="ποιέω">ποήσας</w> καὶ <name type="sacrifice"><w lemma="ἀποθύω">ἀποθύσας</w></name>, <name type="sacrifice"><name type="genericOffering"><w lemma="φέρω">φερέτω</w></name></name> <w lemma="ἄλλος">ἄλλο</w> <name type="animal" key="generic"><w lemma="ἱερεῖον">ἱερεῖον</w></name> <w lemma="ὅς">οὗ</w> <w lemma="ἄν">ἂμ</w> <w lemma="βούλομαι">βούλη 

<lb xml:id="line_B44" n="B44" break="no"/>ται</w> καὶ <name type="meal"><w lemma="ἐσθίω">ἐσθιέτω</w></name> ὁ <w lemma="βούλομαι">βουλόμενος</w> <pc>:</pc> <w lemma="ἄν">ἂν</w> δέ <w lemma="τις">τις</w> <name type="genericOffering"><name type="structure"><w lemma="τραπεζοπλησία">τραπεζοπλησίαν</w></name></name> <w lemma="βούλομαι">βο<unclear>ύ</unclear> 

<lb xml:id="line_B45" n="B45" break="no"/>ληται</w> <w lemma="ποιέω">ποιεῖν</w> τῆι <name type="deity" key="unclear"><w lemma="θεός">θεῶι</w></name> <w lemma="τέλειος">τελέαν</w>, <name type="animal" key="sheep"><name type="animal" key="goat"><w lemma="πρόβατον">πρόβατον</w></name></name> <name type="age"><w lemma="τέλειος">τέλεον</w></name>, <name type="gender"><w lemma="ἄρσην">ἄρσεν</w></name> ἢ <name type="gender"><w lemma="θῆλυς">θῆλυ</w></name>, <space quantity="1" unit="character"/><supplied reason="lost"><space quantity="1" unit="character"/></supplied> 

<lb xml:id="line_B46" n="B46"/><w lemma="ἕψω">ἕψειν</w> δὲ <w lemma="ὅλος">ὅλον</w>, <name type="bakery"><w lemma="ὅμουρα">ὁμόρας</w></name> <w lemma="χοῖνιξ"><supplied reason="lost">χ</supplied>οίνικας</w> <w lemma="δύο">δύο</w>, <name type="bakery"><w lemma="λάγανον">λαγάνων</w></name> <w lemma="χοῖνιξ">χοίνικας</w> <w lemma="τέσσαρες">τέσσαρας</w> 

<lb xml:id="line_B47" n="B47"/><name type="liquid"><w lemma="οἶνος">οἴνου</w></name> <w lemma="χοῦς">χοῦς</w> <w lemma="δύο">δύο</w>, <w lemma="εἰς">εἰς</w> τὸν <name type="structure"><w lemma="θησαυρός">θησαυρὸν</w></name> <w lemma="δραχμή">δραχμήν</w>, <name type="liquid"><w lemma="ἔλαιον">ἐλαίου</w></name> <w lemma="κοτύλη">κοτύλην</w> <w lemma="ἐπί">ἐπὶ</w> 

<lb xml:id="line_B48" n="B48"/><name type="object"><w lemma="λύχνον">λύχνον</w></name> καὶ <name type="person"><w lemma="ἀτέλεστος">ἀτέλε<unclear>σ</unclear><supplied reason="lost">τ</supplied>ος</w></name> <w lemma="οὗτος">τούτων</w> <w lemma="οὐ">οὐ</w> <name type="meal"><w lemma="γεύω">γεύεται</w></name> <pc>:</pc> <w lemma="ἐάν">ἐάν</w> <w lemma="τις">τις</w> <name type="genericOffering"><w lemma="πανημερίζω">πανημερί 

<lb xml:id="line_B49" n="B49" break="no"/>σαι</w></name> <w lemma="βούλομαι">βούληται</w> τῆι <name type="deity" key="unclear"><w lemma="θεός">θ<unclear>εῶ</unclear>ι</w></name>, <name type="meal"><w lemma="ἄριστον">ἄριστον</w></name> <w lemma="φέρω">φερόμενος</w> <w lemma="ὅς">ὅ</w> <w lemma="τις">τι</w> <w lemma="ἄν">ἂν</w> <w lemma="βούλομαι">βούληται</w>, <w lemma="πλήν">πλὴ<unclear>γ</unclear></w> 

<lb xml:id="line_B50" n="B50"/><name type="animal" key="swine"><name type="portion"><w lemma="χοίρειος">χοιρέων</w></name></name> <name type="portion"><w lemma="κρέας">κρεῶν</w></name>, καὶ <w lemma="ἐπί">ἐπὶ</w> <name type="object"><w lemma="λύχνον">λύχνον</w></name> <name type="liquid"><w lemma="ἔλαιον">ἐ<unclear>λ</unclear><supplied reason="lost">αί</supplied>ο<unclear>υ</unclear></w></name> <w lemma="ἡμικοτύλιον">ἡμικοτύλιον</w>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_B51" n="B51"/><w lemma="πρός">πρὸς</w> τὸ <name type="object"><name type="adornment"><w lemma="οὖς">οὖας</w></name></name> τῆς <name type="deity" key="unclear"><w lemma="θεός">θεοῦ</w></name> καὶ τὰς <name type="object"><name type="adornment"><w lemma="χαίτη">χα<supplied reason="lost">ίτα</supplied><unclear>ς</unclear></w></name></name>, <name type="vegetal"><w lemma="λιβανωτός">λ<supplied reason="lost">ι</supplied><unclear>β</unclear>ανωτόν</w></name>, <name type="vegetal"><w lemma="σμύρνα">σμύρναν</w></name>, <name type="genericOffering"><name type="vegetal"><w lemma="θυμίαμα">θυ 

<lb xml:id="line_B52" n="B52" break="no"/>μίαμα</w></name></name>, <name type="vegetal"><w lemma="ἄρωμα">ἀρώματα</w></name>, <name type="liquid"><w lemma="μύρον">μ<unclear>ύ</unclear>ρον</w></name> <name type="vegetal"><w lemma="ῥόδινος">ῥόδινον</w></name>, <w lemma="τριώβολον">τρ<unclear>ιώβ</unclear><supplied reason="lost">ολο</supplied>ν</w> <w lemma="εἰς">εἰς</w> <name type="structure"><w lemma="θησαυρός">θησαυρόν</w></name>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_B53" n="B53"/><w lemma="ἐάν">ἐὰν</w> δὲ <name type="animal" key="bird"><w lemma="ὄρνις">ὄρνιθά</w></name> <w lemma="τις">τις</w> <name type="sacrifice"><w lemma="θύω">θύηι</w></name> ἢ <name type="animal" key="bird"><w lemma="χήν">χῆνα</w></name>, τῆς μὲν <name type="animal" key="bird"><w lemma="ὄρνις">ὄρνιθος</w></name> <w lemma="εἰς">εἰς</w> τὸν <name type="structure"><w lemma="θησαυρός">θησαυρὸν</w></name> <w lemma="ὀβολός">ὀβο 

<lb xml:id="line_B54" n="B54" break="no"/>λόν</w>, τοῦ δὲ <name type="animal" key="bird"><w lemma="χήν">χηνὸς</w></name> <w lemma="τριημιωβόλιον">τριημιωβέλια</w>, τὰ <name type="portion"><w lemma="σκέλος">σκέλη</w></name> <w lemma="ἐπί">ἐπὶ</w> τὴν <name type="structure"><w lemma="τράπεζα">τράπεζαν</w></name> καὶ τὰ 

<lb xml:id="line_B55" n="B55"/><name type="portion"><w lemma="ἔνδον">ἔνδον</w></name>, τὰ δ’ <w lemma="ἄλλος">ἄλλα</w> <name type="meal"><w lemma="ἀποφέρω">ἀποφερέτω</w></name> <w lemma="ὅπου">ὅπου</w> <w lemma="ἄν">ἂν</w> <w lemma="βούλομαι">βούλητ<supplied reason="lost">α</supplied>ι</w>· <name type="genericOffering"><w lemma="φέρω">φερέτω</w></name> δὲ καὶ <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> 

<lb xml:id="line_B56" n="B56"/><w lemma="κοτύλη">κοτύλας</w> <w lemma="τέσσαρες">τέσσαρας</w>, <name type="bakery"><w lemma="λάγανον">λαγάνων</w></name> <w lemma="χοῖνιξ">χοίνικα</w>, <name type="liquid"><w lemma="ἔλαιον">ἐλ<supplied reason="lost">α</supplied>ίου</w></name> <w lemma="ἡμικοτύλιον">ἡμικοτύλιον</w>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_B57" n="B57"/><w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τις</w> <name type="animal" key="ox"><w lemma="βοῦς">βοῦν</w></name> <w lemma="βούλομαι">βούληται</w> <name type="sacrifice"><w lemma="θύω">θύειν</w></name>, <name type="genericOffering"><w lemma="φέρω">φέρειν</w></name> <w lemma="ἐπί">ἐπὶ</w> τὴ<supplied reason="lost">ν</supplied> <name type="structure"><w lemma="τράπεζα">τράπεζαν</w></name> <name type="bakery"><w lemma="λάγανον">λαγάνων</w></name> <w lemma="χοῖνιξ">χοί 

<lb xml:id="line_B58" n="B58" break="no"/>νικας</w> <w lemma="τρεῖς">τρεῖς</w>, <name type="bakery"><w lemma="ὅμουρα">ὁμόρας</w></name> <w lemma="χοῖνιξ">χοίνικα</w>, <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> <w lemma="χοῦς">χοὰς</w> <w lemma="δύο">δύ<supplied reason="lost">ο</supplied></w><supplied reason="lost">,</supplied> <name type="liquid"><w lemma="ἔλαιον"><supplied reason="lost">ἐλ</supplied>αίου</w></name> <w lemma="κοτύλη">κοτύλας</w> <w lemma="δύο">δύο</w>, <name type="vegetal"><w lemma="ξύλον">ξύλα</w></name> 

<lb xml:id="line_B59" n="B59"/>τὰ <w lemma="ἱκανός">ἱκανά</w>, <w lemma="εἰς">εἰς</w> τὸν <name type="structure"><w lemma="θησαυρός">θησαυρὸν</w></name> <w lemma="χρύσεος">χρυσοῦν</w>, καὶ τὰ <name type="portion"><w lemma="ἱερός">ἱερὰ</w></name> <name type="portion"><w lemma="ἐξαιρέω">ἐξαιρεῖν</w></name> <w lemma="καθάπερ">καθάπερ</w> τῶν 

<lb xml:id="line_B60" n="B60"/><name type="animal" key="sheep"><name type="animal" key="goat"><w lemma="πρόβατον">προβάτων</w></name></name> <pc>:</pc> <w lemma="ὅσος">ὅσοι</w> <w lemma="ἄν">ἂν</w> <w lemma="βούλομαι">βούλωνται</w> <name type="festival"><w lemma="Νισαναῖα">Νισαναίοις</w></name> ἢ <name type="festival"><w lemma="Ἀλουλαῖα">Ἀλουλαίοις</w></name> <name type="sacrifice"><w lemma="θύω">θύειν</w></name>, <w lemma="εἰς">εἰς</w> τὴν <w lemma="πομπή">πομ 

<lb xml:id="line_B61" n="B61" break="no"/>πὴν</w> τὸ <name type="animal" key="generic"><w lemma="ἱερεῖον">ἱερεῖον</w></name> <w lemma="ἄγω"><supplied reason="lost">ἄ</supplied>γειν</w>· <w lemma="εἰμί">ἔστω</w> δὲ ἡ <w lemma="πομπή">πομπὴ</w> <name type="festival"><w lemma="Νισαναῖα">Νισαναίοις</w></name> μὲν <w lemma="ἐάν">ἐὰν</w> ἡ <name type="deity" key="unclear"><w lemma="θεός">θεὸς</w></name> <w lemma="ἀπό">ἀπὸ</w> 

<lb xml:id="line_B62" n="B62"/><name type="locality"><w lemma="ποταμός">ποταμοῦ</w></name> <w lemma="ἔρχομαι">ἔλθηι</w>, τῆι <w lemma="αὔριον">αὔριον</w> <pc>:</pc> <name type="festival"><w lemma="Ἀλουλαῖα">Ἀλουλαίοις</w></name> δὲ τῆι <w lemma="ἑπτακαιδέκατος">ἑπτακαιδεκάτηι</w> τὸ <w lemma="πρωΐ">πρωΐ</w>· 

<lb xml:id="line_B63" n="B63"/><w lemma="εἰς">εἰς</w> <w lemma="νύξ">νύκτα</w> δὲ <w lemma="λαμπαδεύω">λαμπαδεύεσθαι</w>· <w lemma="πέμπω">πέμπειν</w> δὲ τὸμ <w lemma="βούλομαι">βουλόμενον</w>, <w lemma="αὐθήμερος">αὐθημε 

<lb xml:id="line_B64" n="B64" break="no"/>ρὶ</w> <name type="purification"><w lemma="λούω">λελουμένον</w></name> <w lemma="κατά">κατὰ</w> <w lemma="κεφαλή">κεφαλῆς</w> καὶ <w lemma="εἰσπορεύομαι">εἰσπορεύεσθαι</w> <w lemma="ἕως">ἕως</w> τοῦ <name type="structure"><w lemma="ἱερός">ἱεροῦ</w></name> τῆς <name type="deity" key="Artemis"><name type="epithet" key="Phylake"><w lemma="φυλακή">Φυλακῆς</w></name></name>. 

<lb xml:id="line_B65" n="B65"/><w lemma="ἐάν">ἐάν</w> <w lemma="τις">τις</w> <name type="sacrifice"><w lemma="ὁλοκαυτέω">ὁλοκαυτῆσαι</w></name> <w lemma="βούλομαι">βούληται</w>, <name type="animal" key="sheep"><name type="gender"><w lemma="κριός">κριὸν</w></name></name> <name type="age"><w lemma="τέλειος">τέλεον</w></name>, <w lemma="εἰ">εἰ</w> δὲ <w lemma="μή">μή</w>, <name type="animal" key="sheep"><w lemma="ἀρήν">ἄρνα</w></name> <name type="gender"><w lemma="ἄρσην">ἄρσενα</w></name>, <w lemma="ἐπί">ἐπὶ</w> 

<lb xml:id="line_B66" n="B66"/>μὲν τοῦ <name type="age"><w lemma="τέλειος">τελείου</w></name>, <w lemma="στατήρ">στατῆρα</w> <w lemma="εἰς">εἰς</w> τὸν <name type="structure"><w lemma="θησαυρός">θησαυρόν</w></name>, <w lemma="ἐπί">ἐπὶ</w> δὲ τοῦ <name type="animal" key="sheep"><name type="age"><w lemma="ἀρήν">ἀρνός</w></name></name>, <w lemma="Αἰγιναῖος">αἰγιναίαν</w>, <name type="vegetal"><w lemma="ξύλον">ξύ 

<lb xml:id="line_B67" n="B67" break="no"/>λα</w></name> τὰ <w lemma="ἱκανός">ἱκανὰ</w> <w lemma="ἐπί">ἐπὶ</w> <w lemma="οὗτος">τούτωι</w>, <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> <w lemma="χοῦς">χοῦν</w> <w lemma="εἰς">εἰς</w> τὸν <name type="object"><w lemma="κρατήρ">κρατῆρα</w></name>, <w lemma="ἐπί">ἐπὶ</w> <name type="object"><w lemma="τράπεζαν">τράπεζαν</w></name> <name type="bakery"><w lemma="λάγανον">λαγά 

<lb xml:id="line_B68" n="B68" break="no"/>νων</w></name> <w lemma="χοῖνιξ">χοίνικα</w>, <name type="bakery"><w lemma="ὅμουρα">ὁμόρας</w></name> <w lemma="χοῖνιξ">χοίνικα</w>, <name type="vegetal"><w lemma="βησασᾶ">βασισὰ</w></name> <name type="ethnic" key="Berytos"><w lemma="Βηρύτιος">Βαρουτά</w></name>, <name type="vegetal"><w lemma="λιβανωτός">λιβανωτόν</w></name>, <name type="vegetal"><w lemma="σμύρνα">σμύρναν</w></name>, <name type="liquid"><w lemma="ἔλαιον">ἐλαί 

<lb xml:id="line_B69" n="B69" break="no"/>ου</w></name> <w lemma="κοτύλη">κοτύλην</w> <w lemma="ἐπί">ἐπὶ</w> <name type="object"><w lemma="λύχνον">λύχνον</w></name> <pc>:</pc> <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τις</w> <name type="animal" key="bird"><w lemma="χήν">χῆνα</w></name> <name type="sacrifice"><w lemma="ὁλοκαυτέω">ὁλοκαυτῆται</w></name>, <w lemma="εἰς">εἰς</w> τὸν <name type="structure"><w lemma="θησαυρός">θησαυρὸν</w></name> 

<lb xml:id="line_B70" n="B70"/><w lemma="ὀβολός">ὀβολοὺς</w> <w lemma="δύο">δύο</w>, <name type="vegetal"><w lemma="ξύλον">ξύλα</w></name> τὰ <w lemma="ἱκανός">ἱκανὰ</w>, <name type="object"><w lemma="δαΐς">δαΐδα</w></name>, <name type="liquid"><w lemma="οἶνος">οἴνου</w></name> <w lemma="εἰς">εἰς</w> τὸν <name type="object"><w lemma="κρατήρ">κρατῆρα</w></name> <w lemma="κοτύλη">κοτύλας</w> <w lemma="τέσσαρες">τέσσα 

<lb xml:id="line_B71" n="B71" break="no"/>ρας</w>, <name type="liquid"><w lemma="ἔλαιον">ἐλαίου</w></name> <w lemma="ἐπί">ἐπὶ</w> <name type="object"><w lemma="λύχνον">λύχνον</w></name> <w lemma="ἡμικοτύλιον">ἡμικοτύλιον</w>, <name type="vegetal"><w lemma="βησασᾶ">βασισὰ</w></name> <name type="ethnic" key="Berytos"><w lemma="Βηρύτιος">Βαρουτά</w></name>, <name type="vegetal"><w lemma="λιβανωτός">λιβανωτόν</w></name>, 

<lb xml:id="line_B72" n="B72"/><name type="vegetal"><w lemma="σμύρνα">σμύρναν</w></name>. <w lemma="ἐάν">ἐάν</w> <w lemma="τις">τις</w> <name type="animal" key="bird"><w lemma="τρύββας?">τρύββαν</w></name> ἢ <name type="animal" key="bird"><w lemma="ὄρτυξ">ὄρτυγα</w></name> <name type="sacrifice"><w lemma="ὁλοκαυτέω">ὁλοκαυτῆται</w></name>, <w lemma="τρεῖς">τρία</w> <w lemma="ἡμιωβέλιον">ἡμιωβέλια</w> <w lemma="εἰς">εἰς</w> τὸ<unclear>ν</unclear> 

<lb xml:id="line_B73" n="B73"/><name type="structure"><w lemma="θησαυρός">θησαυρόν</w></name>, τὰ δὲ <w lemma="ἄλλος">ἄλλα</w> <w lemma="αὐτός">ταὐτὰ</w> <w lemma="ὅσπερ">τάπερ</w> <w lemma="ἐπί">ἐπὶ</w> τοῦ <name type="animal" key="bird"><w lemma="χήν">χηνός</w></name> <pc>:</pc> <w lemma="πρός">πρὸς</w> δὲ τὸμ <name type="structure"><w lemma="βωμός">βωμὸν</w></name> τὸ<supplied reason="lost">ν</supplied> 

<lb xml:id="line_B74" n="B74"/><w lemma="μέγας">μέγαν</w> <name type="person"><w lemma="ἀτέλεστος">ἀτέλεστον</w></name> <w lemma="μή">μὴ</w> <w lemma="πρόσειμι">προσιέναι</w>, <w lemma="μηδέ">μηδὲ</w> <name type="animal" key="bird"><name type="gender"><w lemma="ἀλεκτορίς">ἀλεκτορίδα</w></name></name> <name type="sacrifice"><w lemma="θύω">θύειν</w></name> <w lemma="ἐπί">ἐπ᾽</w> <w lemma="αὐτός">αὐτοῦ</w>, <w lemma="μηδέ">μ<choice> <corr>η</corr> <sic>ε</sic> </choice>δ᾽</w> 

<lb xml:id="line_B75" n="B75"/><name type="animal" key="bird"><name type="age"><w lemma="ᾠόν">ὠιὸν</w></name></name> <name type="genericOffering"><w lemma="προσφέρω">προσφέρειν</w></name>, <w lemma="ἀλλά"><unclear>ἀ</unclear>λλ’</w> <w lemma="ὅταν">ὅταν</w> <w lemma="τις">τις</w> τῆι <name type="deity" key="unclear"><w lemma="θεός">θεῶι</w></name> <name type="animal" key="bird"><name type="gender"><w lemma="ἀλεκτορίς">ἀλεκτορίδα</w></name></name> <name type="sacrifice"><w lemma="θύω">θύηι</w></name>, <w lemma="ἐπί">ἐπὶ</w> τὸν τῆς <name type="deity" key="Moira"><w lemma="μοῖρα">Μοίρας</w></name> 

<lb xml:id="line_B76" n="B76"/><name type="structure"><w lemma="βωμός">βωμὸν</w></name> καὶ <w lemma="προσπορεύομαι">προσπορευέσθω</w> ὁ <w lemma="βούλομαι">βουλόμενος</w> <w lemma="ἐπί">ἐπὶ</w> τὸν τῆς <name type="deity" key="Moira"><w lemma="μοῖρα">Μοίρας</w></name> καὶ <name type="deity" key="Helios"><w lemma="ἥλιος">Ἡλίου</w></name> <name type="structure"><w lemma="βωμός">βωμόν</w></name>· 

<lb xml:id="line_B77" n="B77"/><w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τις</w> <w lemma="προσέρχομαι">προσέλθηι</w> <w lemma="πρός">πρὸς</w> τὸν <w lemma="μέγας">μέγαν</w> <name type="structure"><w lemma="βωμός">βωμὸν</w></name> <name type="person"><w lemma="ἀτέλεστος">ἀτέλεστος</w></name>, <name type="purification"><w lemma="καθαίρω">καθαιρέτω</w></name> <w lemma="κατά">κατὰ</w> τὴ<supplied reason="lost">ν</supplied> 

<lb xml:id="line_B78" n="B78"/><name type="authority"><w lemma="προγράφω">προγεγραμμένην</w></name> τοῦ <name type="structure"><w lemma="περίστυλος">περιστύλου</w></name> <name type="purification"><w lemma="κάθαρσις">κάθαρσιν</w></name> <pc>:</pc> <w lemma="ὡσαύτως">ὡσαύτως</w> δὲ <w lemma="φυλάσσω">φυλασσέσθωσαν</w> 

<lb xml:id="line_B79" n="B79"/>καὶ <w lemma="ἀπό">ἀπὸ</w> τοῦ <name type="deity" key="Adara"><w lemma="Αδαρα">Αδαρα</w></name> καὶ <name type="deity" key="Lilla"><w lemma="Λιλλα"><unclear>Λ</unclear>ιλλα</w></name> <name type="structure"><w lemma="βωμός">βωμοῦ</w></name>· <w lemma="ἐάν">ἐάν</w> <w lemma="τις">τις</w> <w lemma="ἅπτω">ἅψηται</w>, <name type="purification"><w lemma="καθαίρω">καθαιρέτω</w></name> <w lemma="κατά">κατὰ</w> τὴν <name type="authority"><w lemma="προγραφή">προ 

<lb xml:id="line_B80" n="B80" break="no"/>γραφὴν</w></name> τοῦ <name type="structure"><w lemma="περίβολος">περιβόλου</w></name>. <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τις</w> <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="περίστυλος">περιστύλωι</w></name> ἢ <name type="liquid"><w lemma="οὐρέω">οὐρήσει</w></name> ἢ <name type="liquid"><w lemma="αἷμα">αἷμα</w></name> <w lemma="ποιέω">ποήσει</w>, 

<lb xml:id="line_B81" n="B81"/><name type="purification"><w lemma="καθαίρω">καθαιρέτω</w></name> τὸν <name type="authority"><w lemma="προγράφω">προγεγραμμένον</w></name> <name type="purification"><w lemma="καθαρμός">καθαρμόν</w></name>. <space extent="unknown" unit="character"/>
</ab>

		<ab subtype="Apparatus">Apparatus (B.-D. = Bouchon - Decourt 2017) 

<lb/>Line A1: [.3..]ΑΣΩΝ lapis, [.. ἁπ]ασῶν vel [συμπ]ασῶν sugg. B.-D.; πρῶτον [.2.]Γ̣ΕΥΕΙΝ̣[....8....] B.-D. ‖ 
			
Line A2: [..4..]Τ̣ΕΣΤΙΝΕΩ̣Ν̣[..?..] B.-D.  ‖
			
Lines A5-6: ἱερῶ̣ν̣ π̣άν̣των? [.....11......]Ι B.-D.; πρὸς α̣ὔ|λον B.-D.; καθαρμός· ἐ̣κ̣κ̣α[θή]ρα̣σται B.-D. ‖
			
Line A9-10: Νειρι|γ̣λην Zerhoch 2022, Biagetti - Bonnet - Porzia 2025.  ‖
			
Lines A15-16: ΤΗΙΔΕ | ΕΝΑΤΗΙ lapis, i.e. ⟨ἐννεακαι⟩δε|⟨κ⟩άτηι, τῆι δε[κα(τηι)]|ενάτηι B.-D. ‖
			
Line A17: Δ̣ΥΕΙΝ vel Ζ̣ΥΕΙΝ lapis, ⟨θ⟩ύειν dubitanter, [ξ]ύειν τράπεζαν B.-D.  ‖
			
Line A29: ἐ̣[ζημι]ω̣μένον exempli gratia. ‖
			
Line A41: ὅ[σ]ον γίνε[ται τῶν σκα]φ[ῶν] Zerhoch 2023. ‖
			
Line A42: τ[ὸ] τῶν σχοίνων καὶ ἄν̣ τις χύ̣τρ̣α̣ν [θύηι εἰς τὸν θησαυ]ρὸν ἐ̣μ̣πίπτειν Zerhoch 2023. ‖
			
Line A43: [πλ]ῆσαι sugg. Chaniotis in <title>SEG</title>.  ‖
			
Line A44: θ̣ύε̣ιν oἶν̣ Ἡλίωι ὅ τι ἂν βούληται βάλλειν δεῖ̣ Τ̣ΑΔ̣Ε̣Ι̣[.3..] B.-D. ‖
			
Line A45: [.3..]ΑΜΟΥΣΕ̣[.3..]Ν̣Ω̣Ο̣ΥΣΦΑΙ̣[..?..] ἂμ βούληται ΑΟΝ̣ B.-D.  ‖
			
Line A46: Ε̣ΥΡ̣Ι̣ΝΟΝΤΑ̣Δ̣[.] (fortasse ε̣ὔρ̣ι̣νον?) vel Ξ̣ΥΜ̣Ι̣ΝΟΝΤΑ̣Δ̣[.] lapis, [.2.]ΜΙΝΟΝΤΩ̣Δ̣[.3..] B.-D. ‖
			
Line A48: ΠΕ[..?..]ΝΤΙΟ̣[.3..] B.-D., περιλ̣αμβ̣ανέ̣τ̣ω̣ ὅπλον̣ τ̣ῆς θ̣ε̣ο̣ῦ̣ κ̣αὶ Zerhoch 2025b. ‖
			
Line A49: βούληται θ̣υσάτω̣ [..4..]ΑΣ̣ μνᾶς ἀξ̣ίου̣[ς καὶ ?] B.-D., βούληται, ὀμνυέ̣τ̣[ω]. ἐ̣ὰν δὲ μνᾶς ἄξ̣ιον Zerhoch 2025b. ‖
			
Line A50: λαμβ̣ανέτω τὸ ὅπλον̣ τῆς θε̣οῦ Zerhoch 2025b. ‖
			
Line A51: ἐὰν δέ τις νεω̣κ̣ορε̣ῖν β̣ο̣[ύ]λ̣η̣τ̣αι Zerhoch 2025b. ‖
			
Line B25: ΘΗΛΗ lapis; εἴσω B.-D.  ‖
			
Line B74: ΜΕΔ lapis.
			
			 
		</ab>
			</div>
			
			<div type="translation" xml:lang="eng">
				<head>Translation</head>

<p>Face A</p>
				
<p>[...] from all the festivals [...] sacrifice the sacred offerings (?) on the 5th [...] it is. When (?) [...]</p>

<p>§ 1: [... before] the Eloulaia. On the 12th, make a preliminary sacrifice to Moira collectively and individually, one of the initiated who wishes. On the 13th, washing (5) of the sacred things around the goddess, the temple and [...] and drums, and with a flute and a <foreign>mogga</foreign>-dance, a sacrifice, and a purification […] in the sanctuary, together with the priestess, the <foreign>phoibatriai</foreign> and the <foreign>neokoros</foreign> [...] and any other among the initiated who wishes. On the 14th, adorn the goddess and consecrate the collection to Helios.</p>
				
<p>§ 2: On the 15th, the one who wishes and is willing is to sacrifice to Pan, whom the Syrians call Neirigles (i.e. Nergal), (10) and to set on the table whatever he wishes except fish and pigeon; and let the one sacrificing add on the table whatever he wishes and take in exchange from the things lying on the table. In the night-time ceremony, draw water with the earthen jug from a spring. On the 16th, open the jug and anyone who wants is to sacrifice to Moira.</p>
				
<p>§ 3: (15) On the day after the procession, sacrifice to Adara(s?) and throw salt. On the 19th, for Lilla(s?), throw salt, and (sacrifice) to Artemis Phylake and Apollo Pylouchos whatever you want and everyone is to eat. On the 20th, offer a table and consecrate on it whatever you have to the goddess.</p>
				
<p>§ 4: Initiatory rite of the goddess: If anyone wants to be initiated, he is to serve the cult for three days; on the third day he is to be shaved. If anyone of the impure (20) wishes to be initiated, let him be shaved. Let him be shaved while holding a reed mat in three places and (then) let him wash thoroughly his face, the pure of the goddess (with water) from the golden vessel and from the plant; let the impure one being initiated wash thoroughly his face with blood of a bird, and let the <foreign>phoibatriai</foreign> consume this (bird). The one being initiated is not to taste it. Let him offer an Attic <foreign>choinix</foreign> of flatbreads and two <foreign>kotylai</foreign> of wine from the collection. (25) It is necessary to make the collection on the third day, on which one is shaved, and to sacrifice a bird to Moira and to consume what one has collected. Before the shaving takes place, let him also pay a three-obol to the goddess for the reed mat. When he will have been shaved, an obol for the propitiation. Let him hold (the reed mat) in three places. Let him also bring a bread for the reed mat. </p>
				
<p>§ 5: If worn down (by a illness?), serve the cult as one who is [punished] by the goddess. Let him serve the cult until (30) he is healthy and pay a half-obol and [...] and the bread. </p>
				
<p>§ 6: If anyone lifts an offering tray, lift the first one by Moira and sacrifice a mature sheep, male or female, as one wishes, a pure one, (and offer) four <foreign>choinikes</foreign> of flatbreads, two <foreign>choes</foreign> of wine, into the hands (of the goddess) an Aeginetan (drachma); the portions (are) extracted as for the table-filling ritual, but the leg is removed raw along with the fleece for the priestess, and consume (35) on the spot, and among the others (present), those who are non-initiates cannot taste it; the fleeces for the priestess. For the one lifting the second offering tray, (offer) a basket of flatbreads, a <foreign>choinix</foreign> of sesame-honey-cake, a <foreign>kotyle</foreign> of oil, into the hands (of the goddess) a stater, for the krater, two <foreign>choes</foreign> (of wine); extract the sacred portions just as in the case of the first (offering tray). One of the initiates may bring (the meat) wherever he wishes. Sprinkle the animals sacrificed with salt [...].</p>
				
<p>(Uncertain section): And whatever [... (40) ...] a <foreign>chous</foreign> [... and?] let him sacrifice wherever he wishes; deposit [into the money-box] the money produced from the trays in the hands (of the goddess), and the (money) from the reed mats, and if someone sacrifices a pot offering. If someone wishes to fill (?) a jar, [...] on the one hand sacrifice the jar, as large as one wants, and (bringing it) to whatever place one wishes, [and?] it is necessary to throw salt. The sacred offerings are the following: (45) broad beans, chickpeas, lentils [...] one wants, a lamb [...]. If anyone [...] a reed mat [...] whatever else you have except garlic and to the one doing it [...]. </p>
				
<p>§ 7: If anyone swears an oath concerning [...], let him pay an obol, grasping an implement of the goddess, whichever one he wishes [...]. [If] (the matter is) worth one <foreign>mna</foreign>, (50) let him pay a three-obol and take the [...]. If he is a non-initiate, let him drink (something) from the altar. If someone wishes to [...], let him drink from the fish and pay an Aeginitan drachma and keep pure as long as he lives. If anyone swears an oath concerning something trivial, having washed from the head down, let him swear in the pit and pay a half-obol. </p>
				
<p>§ 8 (?): Pay to the one slaughtering and extracting the sacred portions the half-obols. </p>

<p>Face B</p>

<p>§ 1: Into the temple of the goddess, a non-initiate must not enter. If one enters, purify with a hen and sacrifice afterward another mature fowl on the altar of Moira; the priestess or the neokoros (5) or one of the women who carries the sacred objects performs the purification. He (the offender) is to offer two <foreign>choinikes</foreign> of bread, eight <foreign>kotylai</foreign> of wine for the krater. </p>
				
<p>§ 2: Into the entranceway, a non-initiate must not enter, unless he wishes to make prayers, (in which case) he is to wear pure clothes and keep pure for the (required) three days (10) from all of the prescribed things. And he is to bring for the prayers a half-<foreign>kotyle</foreign> of oil for a lamp, an obol, torches, frankincense, a libation. </p>
				
<p>§ 3: Into the entranceway, if any of the non-initiates enters, purify with a fowl, male or female, and sacrifice afterward (15) a leg of whichever (type of meat) one wishes except pork, and (offer) three Attic <foreign>choinikes</foreign> of flatbreads and a half-<foreign>chous</foreign> of wine. </p>
				
<p>§ 4: Perform the collections on the New Moon of Itonios at the threshing areas, but into a house do not make a collection nor carry the sacred objects. If one does not announce publicly (the collection) within three days—collect from the 10th until the 12th—if any of the <foreign>phoibatriai</foreign> does—not—do this, (20) let her pay as atonement to the shrine a lamb and the things (necessary) for it with regard to its sacrifice. </p>
				
<p>§ 5: Inscription in the peristyle: “Sacrifice preliminarily to Phylake first and (then) to Men: offerings for burning, frankincense.”</p>
				
<p>§ 6: If anyone wishes to make a sacrifice (consisting of) white fowl, sacrifice the males to Men, the females to Phylake; and if one (25) wishes (to sacrifice) little lambs, (proceed) in the same way. Τhe woman (from) childbed can go inside (the sanctuary) on the thirtieth day, the one having aborted/miscarried on the fourtieth day, from (sex with) her husband having washed from the head down, from the menses on the seventh day. If anyone enters who has not abstained from the prescribed things, let one purify the altars with a chick of a fowl (30) and sacrifice in addition on the altar of Phylake a female bird or a fish-fry, a <foreign>mna</foreign> of meat, of whichever type you want except pork, and a <foreign>choinix</foreign> of flatbreads and for the krater four <foreign>kotylai</foreign> of wine. The <foreign>neokoros</foreign> and any of the <foreign>phoibatriai</foreign> who is present are to make these purifications. </p>
				
<p>§ 7: If anyone wishes to sacrifice to the goddess (35) according to the Hellenic custom, it is possible (to sacrifice) whatever one wants except swine (lit. a piglet). To accompany the sacrifice, it is necessary to bring on the table the things placed on it: a <foreign>choinix</foreign> of flatbreads, a <foreign>choinix</foreign> of sesame-honey-cake, and a three-obol into the money-box and a kotyle of oil for a lamp and for the krater a <foreign>chous</foreign> of wine; from the sacrificial animal, (place) the breast cooked on the table and (give) the leg raw for the priestess; cook the viscera: the liver, (40) lung, diaphragm, left kidney, and tongue; and as sacred offerings on the fire: the right kidney, a right extremity, the heart, the omentum, the leg removed from the breast (i.e. a foreleg), and the customary part of the tail. Having done these things and completed the sacrifice, let him bring another sacrificial animal wherever he wishes and let the one who wishes eat. </p>
				
<p>§ 8: If anyone wishes (45) to make a complete table-filling ritual for the goddess, (offer) a mature sheep, male or female, and cook it whole, two <foreign>choinikes</foreign> of sesame-honey-cake, four <foreign>choinikes</foreign> of flatbreads, two <foreign>choes</foreign> of wine, a drachma into the money-box, a kotyle of oil for a lamp, and a non-initiate may not taste these. </p>
				
<p>§ 9: If anyone wishes to make an all-day ritual for the goddess, (let him do so) bringing whatever lunch he wishes, except (50) pork, and for a lamp a half-<foreign>kotyle</foreign> of oil. </p>
				
<p>§ 10: For the ear of the goddess and her hair: frankincense, myrrh, incense for burning, aromatics, rose-oil; a three-obol into the money-box. </p>
				
<p>§ 11: If anyone sacrifices a bird or goose, for the female bird, (deposit) an obol into the money-box, for the goose three half-obols; the legs and the (55) innards on the table, but one may take away the rest wherever one wishes. Let one also offer four <foreign>kotylai</foreign> of wine, a <foreign>choinix</foreign>of flatbreads, a half-<foreign>kotyle</foreign>of oil. </p>
				
<p>§ 12: If anyone wishes to sacrifice a bovine, bring on the table three <foreign>choinikes</foreign> of flatbreads, a <foreign>choinix</foreign> of sesame-honey-cake, two <foreign>choes</foreign> of wine, two <foreign>kotylai</foreign> of oil, sufficient wood, a gold coin into the money-box, and extract the sacred portions just as from (60) sheep. </p>
				
<p>§ 13: All those who wish to sacrifice during the Nisanaia or the Aloulaia must bring their sacrificial animal for the procession. Let the procession during the Nisanaia take place, if the goddess comes from the river, on the next day; during the Aloulaia, on the 17th in the morning, and perform the torch-bearing procession at night. Having washed on the same day from the head down, anyone who wishes may participate in the procession and proceed as far as the sanctuary of Phylake. </p>
				
<p>§ 14: (65) If anyone wishes to burn whole an adult ram, or if not, a male lamb: for the adult animal, a stater into the money-box, for the lamb, an Aeginetan drachma, wood sufficient for (burning) this animal, a <foreign>chous</foreign> of wine for the krater, on the table, a <foreign>choinix</foreign> of flatbreads, a <foreign>choinix</foreign> of sesame-honey-cake, Berytian rue, frankincense, myrrh, a <foreign>kotyle</foreign> of oil for a lamp. </p>
				
<p>§ 15: If anyone wishes to burn a goose whole, (70) two obols into the money-box, sufficient wood, a torch, four <foreign>kotylai</foreign> of wine for the krater, a half-<foreign>kotyle</foreign> of oil for a lamp, Berytian rue, frankincense, myrrh. If anyone wants to burn whole a <foreign>trybba</foreign> or a quail, three half-obols into the money-box and the rest exactly the same as for the goose. </p>
				
<p>§ 16: Towards the great altar a non-initiate is not to approach; one is not to sacrifice a hen upon it nor to bring (75) an egg to it; but when someone wishes to sacrifice a hen to the goddess, (let him sacrifice it) on the altar of Moira and let anyone who wants approach the altar of Moira and Helios. If a non-initiate approaches the great altar, let him perform a purification according to the purification prescribed on the peristyle. In the same way, let them keep away from the altar of Adara(s?) and Lilla(s?). If anyone touches it, let him make a purification according to the prescription of the precinct. If anyone urinates or spills blood in the peristyle, let him perform the prescribed purification. </p>			
			</div>
			
			<div type="translation" xml:lang="fre">
				<head>Traduction </head>

<p>Face A</p>
				
<p>[…] de toutes les fêtes [...] sacrifier les offrandes (?) le 5e jour […] est. Lorsque (?) […]</p>
				
<p>§ 1 : [... avant] les Eloulaia. Le 12, offrir un sacrifice préliminaire à Moira, à titre collectif, et qu’offre à titre individuel, celui des initiés qui le souhaite. Le 13, nettoyage (5) de ce qui est sacré autour de la déesse, le temple, […], timbales et, à l’accompagnement de flûte et avec danse <foreign>mogga</foreign>, un sacrifice, et une purification […] dans le sanctuaire, avec la prêtresse, les <foreign>phoibatriai</foreign> et le néocore […] et quiconque d’autre le veut parmi les initiés. Le 14, parer la déesse et consacrer la quête à Hélios. </p>
				
<p>§ 2 : Le 15, que sacrifie au Pan que les Syriens appellent Neirigles (i.e. Nergal), celui qui le veut et le souhaite (10), et qu’il dépose sur la table ce qu’il veut, sauf du poisson et du pigeon, et que le sacrifiant dépose sur la table ce qu’il souhaite et prenne de ce qui est disposé sur la table en échange. Puiser de l’eau avec la jarre durant la cérémonie nocturne, à une fontaine. Le 16, ouvrir la jarre et que sacrifie à Moira (15) qui veut. </p> 
				
<p>§ 3 : Le jour après la procession, sacrifier à Adara(s ?) et lancer du sel. Le 19, pour Lilla(s ?), lancer du sel et (sacrifier) à Artémis Phylakè et à Apollon Pylouchos ce que tu veux, et que tout le monde mange. Le 20, offrir une table et y consacrer à la déesse ce que tu as. </p> 
				
<p>§ 4 : Cérémonie mystérique de la déesse. Si quelqu’un veut être initié, il doit rendre le culte pendant trois jours, le troisième, qu’il se fasse raser. Si, parmi les impurs, quelqu’un (20) veut être initié, qu’il soit rasé. Qu’il se fasse raser en tenant une natte de roseau aux trois endroits et se rince bien le visage : le pur de la déesse (avec l’eau) provenant du récipient en or et de la plante; que l’impur en cours d’initiation se rince bien le visage avec du sang d’oiseau, et que les <foreign>phoibatriai</foreign> le consomment. Que celui qui est en cours d’initiation n’y goûte pas. Qu’il apporte un chénice attique de pain sans levain et deux kotyles de vin (du produit) de la collecte (25). Il faut faire la quête le troisième jour, celui où l’on est rasé, et sacrifier à Moira un oiseau et consommer ce que l’on a collecté. Qu’on paie aussi à la déesse pour la natte de roseau, avant le rasage, trois oboles. Quand on aura été rasé, une obole pour la propitiation. Qu’on tienne (la natte) aux trois endroits. Qu’on apporte aussi du pain pour la natte de roseau. </p> 
				
<p>§ 5 : Si l’on est dévoré (par un mal ?), rendre le culte comme quelqu’un qui est [puni] par la déesse. Qu’on rende le culte jusqu’à ce (30) qu’on recouvre la santé, qu’on paie une demi-obole et […] et le pain. </p>
				
<p>§ 6 : Si quelqu’un lève un plateau à offrandes, lever le premier auprès de Moira et sacrifier un mouton adulte, mâle ou femelle, selon ce qu’on veut, qui soit pur, (et offrir) quatre chénices de pain sans levain, deux <foreign>choes</foreign> de vin; dans les mains (de la déesse), une (drachme) éginétique; les parts retirées (le seront) comme pour la table pleine mais prélever la patte crue ainsi que la toison pour la prêtresse, et consommer sur (35) place, tandis que ceux, parmi les autres (présents), qui sont non-initiés, n’y goûtent pas; les toisons à la prêtresse. Pour qui lève le second plateau à offrandes, (offrir) un panier de pain sans levain, un chénice de biscuits au sésame et au miel, un kotyle d’huile, dans les mains (de la déesse), un statère, pour le cratère, deux <foreign> choes</foreign> (de vin); prélever les parts sacrées tout comme dans le cas du premier (plateau à offrandes). Un initié peut emporter (la viande) où il veut. Jeter du sel sur les animaux sacrifiés [...]. </p>
				
<p>(Section incertaine) : Quoi que ce soit [... (40) ...] un <foreign>chous</foreign> [... et ?] qu’il sacrifie où il veut; verser [au tronc à offrandes] tout l’argent des plateaux à offrandes déposé dans les mains (de la statue), celui (retiré) des nattes de roseau, et si quelqu’un [offre] une jarre. Si quelqu’un veut remplir (?) une jarre, [...] offrir la jarre, aussi grande que l’on veut et où on le souhaite [et ?] il faut jeter du sel. Voici les offrandes sacrées : (45) fèves, pois chiches, lentilles, […] qu’on veut […], un agneau […]. Si quelqu’un [...] une natte de roseau [...] quoi que tu aies d’autre à part de l’ail et pour celui qui le fait [...]. </p>
				
<p>§ 7 : Si quelqu’un prête un serment pour […], qu’il dépose une obole, s’emparant d’un attribut de la déesse, celui qu’il veut [… Si] (l’affaire est) de la valeur d’une mine (50), qu’il dépose trois oboles et prenne le […]. S’il n’est pas initié, qu’il boive à l’autel. Si quelqu’un veut […], qu’il boive au poisson et qu’il paie une drachme éginétique et s’abstienne d’impureté sa vie durant. Si quelqu’un jure pour une vétille, après s’être lavé de la tête aux pieds, qu’il jure dans la fosse et dépose une demi-obole. </p>
				
<p>§ 8 (?) : Payer les demi-oboles à celui qui égorge et prélève les parts sacrées.</p>
				
<p>Face B</p>
				
<p>§ 1 : Dans le temple de la déesse : qu’un non-initié n’entre pas. S’il entre, purifier avec une poule et sacrifier à la suite une autre volaille adulte sur l’autel de Moira; que purifie la prêtresse, le néocore (5) ou l’une de celles qui lèvent les objets sacrés. Qu’il (le contrevenant) apporte deux chénices de pain, huit kotyles de vin pour le cratère. </p>
				
<p>§ 2 : Dans le vestibule : que n’entre pas de non-initié qui ne veuille faire des prières; qu’il porte alors des vêtements purs et qu’il se garde complètement pur, pendant trois jours, (10) de tout ce qui est prescrit. Qu’il apporte pour les prières un demi-kotyle d’huile de lampe, une obole, des torches, de l’encens, une libation.</p>
				
<p>§ 3 : Dans le vestibule : si entre l’un des non-initiés, purifier avec une volaille ou mâle ou femelle et sacrifier à la suite (15) une patte de ce que l’on veut, sauf de porc, et (offrir) trois chénices attiques de pain sans levain et un demi-<foreign>chous</foreign> de vin.</p>
				
<p>§ 4 : Faire la quête à la nouvelle lune du mois d’Itonios, sur les aires, mais ne pas la faire dans une maison et ne pas y introduire les objets sacrés. Si l’on ne l’a pas annoncée dans un délai de trois jours (collecter du 10 au 12) et si l’une des <foreign>phoibatriai</foreign> n’accomplit pas ces gestes, qu’elle paie en expiation à l’égard du sanctuaire un agneau et ce qu’il faut pour son sacrifice. </p>
				
<p>§ 5 : Inscription dans le péristyle : « Accomplir le sacrifice préliminaire à Phylakè la première et à Mên : des offrandes à brûler et de la résine oliban. » </p>
				
<p>§ 6 : Si quelqu’un veut accomplir un sacrifice de volailles blanches, sacrifier les mâles à Mên et les femelles à la Phylakè. S’il (25) veut (sacrifier) des agnelets, (agir) de la même manière. Qu’une femme pénètre à l’intérieur (du temple) : après un accouchement, le trentième jour; après une fausse couche (ou un avortement), le quarantième jour; après des relations sexuelles avec son époux, après s’être lavée de la tête aux pieds; après les menstrues, le septième jour. Si quelqu’un entre sans s’être gardé pur de ce qui est prescrit, qu’on purifie les autels avec un poussin (30) et qu’on sacrifie ensuite sur l’autel de la Phylakè un oiseau femelle ou du poisson frit, une mine de la viande que tu veux hormis de porc, (et qu’on offre) un chénice de pain sans levain et, pour le cratère, quatre kotyles de vin. Que le néocore procède à cette purification, ainsi que celle des <foreign>phoibatriai</foreign> qui est présente. </p>
				
<p>§ 7 : Si l’on veut sacrifier à la déesse (35) selon la tradition grecque, est permis ce que l’on veut, sauf un porcin. Pour accompagner le sacrifice, il est nécessaire d’apporter pour la table les offrandes à déposer : un chénice de pain sans levain, un chénice de biscuits au miel et au sésame, trois oboles pour le tronc à offrandes, un kotyle d’huile de lampe et, pour le cratère, un <foreign>chous</foreign> de vin; de l’animal sacrificiel, (placer) la poitrine cuite sur la table et (donner) la patte crue à la prêtresse; cuire les viscères : le foie, (40) un poumon, le diaphragme, le rein gauche et la langue; comme parts sacrées sur le feu : le rein droit, une extrémité droite, le cœur, l’<foreign>omentum</foreign>, la patte qui part du torse et, de la queue, ce qui est d’usage. Après avoir agi ainsi et achevé le sacrifice, qu’on amène un autre animal sacrificiel où l’on veut et que mange qui veut. </p>
				
<p>§ 8 : Si quelqu’un veut procéder au rituel complet de la table pleine (45) pour la déesse, (offrir) un mouton adulte, mâle ou femelle, et le cuire en entier; (offrir) deux chénices de biscuits au miel et au sésame, quatre chénices de pain sans levain, deux <foreign>choes</foreign> de vin, pour le tronc à offrandes, une drachme, un kotyle d’huile de lampe. Un non-initié n’y goûte pas. </p>
				
<p>§ 9 : Si quelqu’un veut procéder au rituel du jour entier pour la déesse, (qu’il le fasse) en apportant la collation qu’il veut, sauf (50) de la viande de porc, et un demi-kotyle d’huile de lampe. </p>
				
<p>§ 10 : Pour l’oreille de la déesse et ses cheveux : de la résine oliban, de la myrrhe, de l’encens, des aromates, de l’essence de rose; trois oboles dans le tronc à offrandes. </p>
				
<p>§ 11 : Si quelqu’un sacrifie un oiseau ou une oie, pour l’oiselle, (verse) une obole dans le tronc à offrandes, pour l’oie, une obole et demie; les pattes sur la table, ainsi que les (55) entrailles, et qu’on emporte le reste où l’on veut. Que l’on offre également quatre kotyles de vin, un chénice de pain sans levain, un demi-kotyle d’huile. </p>
				
<p>§ 12 : Si quelqu’un veut sacrifier un bovin, apporter sur la table trois chénices de pain sans levain, un chénice de biscuits au miel et au sésame, deux <foreign>choes</foreign> de vin, deux kotyles d’huile, du bois en suffisance, dans le tronc à offrandes, une pièce en or, et prélever les parts sacrées comme pour les (60) moutons. </p>
				
<p>§ 13 : Tous ceux qui veulent sacrifier aux Nisanaia ou aux Aloulaia (doivent) amener leur animal sacrificiel pour la procession. Aux Nisanaia, que la procession se tienne, si la déesse vient de la rivière, le lendemain; aux Aloulaia, le 17 au matin, et accomplir de nuit le déplacement aux flambeaux. Que participe à la procession qui veut, lavé le jour même de la tête aux pieds, et qu’il s’avance jusqu’au sanctuaire de Phylakè. </p>
				
<p>§ 14 : (65) Si quelqu’un veut faire l’holocauste d’un bélier adulte, ou à défaut, d’un agneau mâle; pour l’adulte, un statère dans le tronc à offrandes, pour l’agneau, une (drachme) éginétique, du bois en suffisance pour (brûler) cet animal, un <foreign>chous</foreign> de vin pour le cratère, sur la table, un chénice de pain sans levain, un chénice de biscuits au miel et au sésame, de la rue sauvage de Beyrouth (?), de la résine oliban, de la myrrhe, un kotyle d’huile de lampe. </p>
				
<p>§ 15 : Si quelqu’un veut faire l’holocauste d’une oie, (70) deux oboles dans le tronc à offrandes, du bois en suffisance, une torche, quatre kotyles de vin dans le cratère, un demi-kotyle d’huile de lampe, de la rue sauvage de Beyrouth, de la résine oliban, de la myrrhe. Si l’on veut procéder à l’holocauste d’une <foreign>trybba</foreign> ou d’une caille, une obole et demie dans le tronc à offrandes, et le reste exactement comme pour l’oie. </p>
				
<p>§ 16 : Que du grand autel, le non-initié n’approche pas; qu’on n’y sacrifie pas de poule et qu’on n’y (75) apporte pas d’œuf. Mais lorsque quelqu’un sacrifie une poule à la déesse, (qu’il le fasse) sur l’autel de Moira et que quiconque le désire accède à l’autel de Moira et Hélios. Si un non-initié se rend au grand autel, qu’il accomplisse la purification telle qu’elle est prescrite sur le péristyle. De même, qu’ils se gardent à distance de l’autel d’Adara(s ?) et Lilla(s ?). Si quelqu’un y touche, qu’il accomplisse une purification selon la prescription du péribole. Si quelqu’un urine ou met du sang dans le péristyle, qu’il accomplisse la purification prescrite. </p>
				
				
							</div>
			
			<div type="commentary">
			<head>Commentary</head>

<p>This is one of the lengthiest ritual norms concerning a cult of manifestly foreign and specifically Near Eastern origin written in Greek. The stele was regrettably not found <foreign>in situ</foreign> (see Provenance), so its precise context is now obscure to us. As it was found in the region of Larisa, we can presume that the sanctuary which the text refers to may have been in some way connected with this city. In what way exactly is difficult to determine, since there is no mention of an issuing authority in the text as we have it. What we can safely say is that, in the late third or first half of the 2nd century BC (see Date), Thessaly was a region where a large Near Eastern community had already begun to put down roots. Already in mid-3d-century Demetrias, for instance, onomastics on funerary stelai attest to numerous individuals originating from the area of the Levant (Masson; Stamatopoulou; Biagetti - Bonnet - Porzia). From Larisa itself, perhaps the most interesting comparandum is a decree of the Thessalian league (<bibl type="abbr" n="SEG">SEG</bibl> 31, 576, ca. 150 BC; on this text, cf. Savalli) for a certain Antipatros of Hierapolis in Seleukis (i.e. Hierapolis Bambyke, the cult-site of the Dea Syria of Lucian). This individual is known to have acquired citizenship in Homolion (on the coast north of Mount Ossa) and to have resided in Larisa where, in the capacity of "Chaldean astrologer", he served as a teacher and was honoured for this service. That a Syrian individual offered his religious expertise to the city of Larisa and precisely in the period at hand begins to sketch some of the background of the inscription from Marmarini. Two possible interpretations suggest themselves: 1) the cult described in the present text, though its background was foreign, may have been a public one (see Parker - Scullion, p. 264-266) and the issuing authority of the ritual norm will thus have been a city such as Larisa or even Homolion (Marmarini lies almost exactly halfway between the two sites; cf. the map in Decourt - Tziaphalias, p. 15); 2) the cult was initiated and organised by a "hybrid" group of Greeks, Syrians (cf. lines A9-10 and see also on B65-69), and probably others from Anatolia and the Near East, as an association (cf. Carbon, noting an association of Alouliastai on Kos). It should be said that these possibilities are not necessarily incompatible: the cult may have been developed by an association and recognised by the city or even accepted by it (compare e.g. the cult of Bendis in Athens, <ref target="CGRN_44">CGRN 44</ref>, with further refs.).</p>

<p>Concerning the identity of the main goddess honoured in the sanctuary, Parker (2016) has acutely remarked that she is actually unnamed. As θεός, she is the explicit or occasionally implicit object of the majority of the rituals concerned. As much as she is "nameless" for us, it is almost certain that the goddess did have a name (we therefore choose to refer to her as "unnamed" or "anonymous" here). If we can consider that the goddess was the so-called "Syrian goddess", caution is immediately necessary "because the goddess is not the same in each place: sometimes she is the specifically Hieropolitan form of the goddess, at others she is an Atargatis who has a local incarnation, or she is a generic Syrian goddess; or she is a divine figure who shares items from the same dossier, but reconfigures them in a set of precise of local circumstances" (Lightfoot, p. 10). For the implantation of a cult of this goddess in northern Greece, Parker and Scullion (p. 263, 265) point to the dedication to Atargatis Soteira by a priest at Beroia (Bottiaia) in Macedonia, cf. <bibl type="abbr" n="EKM I">EKM I</bibl> 19 (mid-3rd century BC): Ἀπολλωνίδης Δεξιλάου ἱερεὺς | Ἀταργάτει Σωτείραι. For further discussion of an identification of the goddess as Atargatis, see Zerhoch 2025a: 108-110. But it is not completely clear that we are dealing with an incarnation of the Dea Syria here, rather than with another Near Eastern goddess. </p> 
	
<p>The goddess was also surrounded by a number of other deities honoured within her sanctuary. Some of these bear Greek names—without any certainty that they are "Greek deities"; others, foreign ones. Among these, the reference to the god Pan is distinctive, because he is explicitly called both Pan and by a name which the Syrians employ, Neirigles, which Biagetti - Bonnet - Porzia and Zerhoch (2022) have correctly interpreted as a Greek form of the name of the god Nergal (cf. lines A9-10). Moira is also a figure invoked in the text (cf. lines A3, 25, 31, B3-4, 75-76), but since the Moirai usually appear as a collective in Greek thought (though not always, cf. already e.g. H. <title>Il.</title> 19.87 and see <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. 2), the singular form may suggest that the Greek term may be an interpretation of an originally foreign divinity (Decourt - Tziaphalias, p. 29; cf. Parker - Scullion, p. 217-218, who suggest that Gad may lie behind this figure). The figure of Helios, sometimes here associated with Moira, has a Greek name but may be equally mysterious. Artemis Phylake is perhaps the most recognisably "Greek" goddess in the text. She appears, for instance (lines A16-17), alongside Apollo Pylouchos, but as Phylake the goddess could also be paired with Men (cf. esp. lines B21-34). On the cult-titles Phylake and Pylouchou, see Lebreton. For the Anatolian and Levantine god Men, see Biagetti - Bonnet - Porzia, p. 38-41. Two deities with overtly non-Greek names, Adara(s?) and Lilla(s?), offer further glimpses into the Near Eastern background of the cult: see again see Biagetti - Bonnet - Porzia, p. 28-30 (cf. also Minon, p. 191-194). Two major festivals seem to have defined the cult and are described in lines A1-18 and B60-64. These are the Nisanaia and the Aloulaia / Eloulaia (both spellings are found; cf. Carbon 2016b). These festivals also directly derive from the names of Near Eastern months. Nisan occurred around the time of the Spring equinox (ca. April, possibly corresponding to Thessalian Aphrios, but see on lines A1-3); preceded by the concluding month Adar, this was the first month of the Near Eastern calendar and probably also marked the beginning of the rites celebrated in the cult. The Aloulaia / Eloulaia derive from the month Elul / Ululu (ca. September) and fell at the other end of the seasonal cycle, around the time of the autumnal equinox. These were appropriately celebrated in the local month Itonios (ca. September) and were closely connected with rituals of collection and initiation into the cult (see below on lines A18-30 and B17-20).</p>

<p>About the sanctuary itself, it remains to be regretted that the prescriptions in the document cannot be confronted with archaeological remains. The sanctuary of the anonymous goddess was clearly a well-developed one (see also Decourt - Tziaphalias, p. 24-25; Parker - Scullion, p. 218-220). It was surrounded by a precinct wall (περίβολος), to which was apparently affixed a regulation concerning purity (line B80). Within this precinct were perhaps contained two separate sanctuaries: one of Artemis Phylake and associated divinities (Apollo Pylouchos, Men), which likely, when entering, immediately preceded or followed the gates (Pylouchos), and served to protect the sanctuary of the unnamed goddess (as implied by the cult-title Phylake and cf. lines B21-22 and 64). The other sanctuary was the principal one, belonging to the unnamed goddess. This main sanctuary was evidently circumscribed by a peristyle (lines B21-22); further rules of purity were affixed to define the requirements for entry into this part of the sanctuary (lines B77-81). Within the peristyle were at least three altars—one of Moira, perhaps shared with Helios (lines B3, 75-77); another shared by Lilla(s?) and Adara(s?) (line B80); and, most importantly, a "great" altar (μέγας βωμός) that was evidently devoted to the goddess (lines B73-74)—as well as the temple of the goddess (ναός, lines A5, B1). Entry into the temple was granted by a entranceway or vestibule (πρόθυρον, lines B7-16), which could be the site of prayers for the goddess. Allusions are also made to other cultic materials belonging to the sanctuary, such as the statue of the goddess (lines A5, 8, B51-52; cf. also A49) and musical instruments (lines A5-6). On all this, see Carbon - Pirenne-Delforge, p. 9-13.</p>

<p>The stele contains a dossier of various regulations relating to the cult, a sort of miscellany, though one which was relatively well organised (for discussion, see Carbon 2025). Face A begins with a highly fragmentary passage, yet appears to introduce a discussion of all of the celebrations or festivals (θυσίαι) of the cult (see below on lines A1-2). Following this is what is clearly a daily calendar for the festival of Aloulaia / Eloulaia (lines A13-18). A lengthy section next describes the procedures relating to the "initiatory rite of the goddess" (τελετὴ τῆς θεοῦ, lines A18-30, at least). This continued with a probably related consideration of the ritual of lifting trays with offerings (lines A30-38, at least), which is regrettably followed by a highly fragmentary passage (lines A39-47). Finally, a section discussing oaths concluded Face A (lines 48-55). Face B, as mentioned, begins with three sections of entry rules (§ 1-3), but then proceeds to discuss a variety of subjects such as a ritual of collection (§ 4), an inscription on the peristyle (§ 5), many different rules concerning sacrifices and offerings (§ 6-15; § 6 intermixed with purity rules), while concluding with further behavioural prescriptions (§ 16).</p>
				
<p>There is some debate about which face of the opisthographic stele should be identified or labelled as the first. In the original edition, Decourt and Tziaphalias proposed that, since a large amount of text appeared to be missing from Face A (they estimated 21 lines), then it should be so labelled, as the primary face of the document. In the revision of the edition, Bouchon and Decourt (p. 169-171) now advance partly convincing arguments for labelling the original edition's Face A as Face II, and conversely, Face B as Face I. One aspect of the stele which they focus on is that Face B (their Face I) contains certain rules for entry into the sanctuary: these are likely to have faced "outward", confronting a visitor to the sanctuary, whereas the other face, discussing festivals and initiations, is less likely to have done so. However, Face B contains a miscellany of other rules relating to different categories of sacrifice and rituals. Bouchon and Decourt also claim that no further text appears to have been inscribed above the first visible line on Face A (their Face II). From the current revision, it appears certain that traces of letters are visible over at least two lines above "line 1" on Face A; possibly more traces of letters are visible in the margins of this face of the stele. Though these traces are difficult to decipher and nearly impossible to reconstruct, they nevertheless indicate that we are missing information about the beginning of this part of the text. It remains possible, for instance, that some form of authority statement is missing at the beginning of this face (cf. Parker - Scullion, p. 210, with further arguments).</p>

<p>This document is notably exceptional in providing us with the first explicit epigraphic attestation of a sacrifice made "in the Greek manner" (lines B34-35; cf. Pirenne-Delforge; Parker). Not only is this unique, but the section it introduces provides us with an unprecedented level of detail about the animal portions employed and distributed during the ritual. These portions echo and further illuminate our evidence about Greek sacrifice. This Greek "sacrificial norm" seems to be implicitly contrasted with another norm, the implied "foreign" ritual norm in the background of this cult. For instance, the generic θύειν and its cognates, when not otherwise qualified, probably imply a non-Greek ritual, which thus need not entail the combustion of a portion of the animal on the altar. In the same way, the cult is characterised by a variety of sacrificial declensions: the "table-filling ritual" during which a full-grown sheep is cooked whole (lines B44-48), the performance of an "all-day rite" for the goddess (lines B48-50), and the various holocausts mentioned (lines B65-73). The sacrificial norms described in the regulation (notably, but not only, on Face B) thus also reflect the cultic "middle ground" shared by the members of the community.</p>

<p>Face A</p>

<p>Lines A1-2: The first legible lines seem to follow from a preceding phrase in earlier lines (given the presence of the conjunctive particle δέ); otherwise, this passage must have begun <foreign>in mediis rebus</foreign> or as an excerpt from another source. The general sense of these lines is relatively clear, though the syntax remains awkward, no doubt due to remaining problems with the readings. The first phrase apparently introduces the consideration of "all the sacrifices" or festivals which the cult celebrates; from all of these, perhaps the first to be celebrated was discussed (viz. [πρῶτ]ον; cf. the reading of Bouchon - Decourt). From the treatment of festivals on the other face (lines B60-64), we might have expected this passage to concern the first festival mentioned there, the Nisanaia, but it is not clear if this was alluded to here. The occasion in question apparently fell on the 5th day. We would then perhaps except the month or another form of qualification of the date to have been specified at the beginning of line A2, but here we only find [.. ca. 3 ..]Υ̣ ἐστιν. While the upsilon is only partly preserved, it nevertheless seems clear. It probably suggests the end of the name of a month in the genitive. Yet this would then have to be quite short: there appears to be no room for Ἰτωνίου (cf. line B17) or Ἀφρίου (ca. April), perhaps only for the short Thessalian month Thyos/Thyios (ca. May), [Θύο]υ̣, without the probably expected article τοῦ. Aphrios might have been the ideal Thessalian month to correlate with Nisan and the Nisanaia (see Carbon 2016b), though the 5th of Thyos might also roughly correspond to an expected period for the Nisanaia around (shortly after?) the vernal equinox. Still more problematic is the verb ἐστιν, which comes as a surprise immediately afterward, without any trace of a connective nearby. In the present decipherment, this creates an almost insurmountable syntactical problem; if we read only this verb with the preceding line, perhaps the sense was that the rites (τὰ ἱερά?) "took place" on the 5th of a month. Yet our understanding of these lines thus surely remains to be improved.</p>

<p>§ 1 (lines A3-9; Itonios 12-14, "(days) before the Eloulaia"?): A degree of uncertainty hovers over whether the first phrase in this line "before the Eloulaia" belongs to an earlier passage (almost wholly missing in line A2) or represents a sort of heading in the document. That it is followed by punctuation might tend to indicate the former, since the introduction of new subject matter in the text is usually preceded rather than followed by punctuation (cf. e.g. below at line A18, for the heading τελετὴ τῆς θεοῦ). If that is correct, then the reference could be to the collections on Itonios 10-12, which are known to have preceded the Aloulaia/Eloulaia (cf. lines B17-21). But no certainty is possible and there is an attraction to viewing the three itemised days which follow, until the <foreign>paragraphos</foreign> in line A9, as those seen to fall "before the Eloulaia". In any case, it is clear that three of the preliminary days of this festival are described in these lines, falling on Itonios 12-14. All contain preparations for the main event. The first day, the 12th, is appropriately marked by a preliminary sacrifice to Moira made by the cultic community (κοινῆι) of initiates; any initate who wishes to make such a sacrifice on an individual basis may also do so. It is possible that the sacrifice to Moira may have consisted of a bird (cf. line A25), though it might also have involved a more substantial animal (compare line A31). The next day, the 13th, is characterised by elaborate rituals of purification in the sanctuary. This is first defined as a "washing" (πλυντήρι|α) of all the tangible ἱερά surrounding the goddess, which then appear to be listed: the inner part of the temple (ναός), around her statue, another missing object, as well as musical instruments, namely drums and probably a flute (αὐλός; cf. Carbon - Pirenne-Delforge, p. 11-13). Accompanying this "washing" is a sacrifice, perhaps to a figure called Μογγα (cf. Decourt - Tziaphalias; Minon). The expression remains enigmatic: μογγαι could also be viewed as a dative of manner or attendant circumstance and it would be tempting to derive μογγα from μογγάς, a type of ecstatic dance (cf. Athen. 14.629d, classifying it together with other μανιώδεις ὀρχήσεις). Though the proper dative should have been μογγάδι, this nonetheless seems the likeliest derivation of the word here, especially given the immediately preceding mention of musical instruments. It would seem that the reference was perhaps to a sacrifice made for or during an ecstatic dance. Finally, still on the 13th of Itonios, a purification or a purificatory offering (καθαρμός) was apparently to be made. Regrettably, a perhaps expected verb which follows this is difficult to reconstruct (should it perhaps be read as κ̣α̣θ̣α̣[ί]ρ̣[ε]ται?); its ending suggests a passive form which does not agree with the complicated syntax which follows: an expression with the genitive, a series of accusatives, and finally a nominative (τις ἄλλος, though acceptable following ἄν in separate clause); a simple accusative-infinitive construction would have been expected instead. At any rate, it is still relatively clear that, accompanying the priestess of the goddess in this capacity, were the cultic agents known as φοιβάτριαι, the νεωκόρος, and anyone of the initiates who wishes to participate. For the <foreign>neokoros</foreign>, who resided in the sanctuary in permanence and will have been its principal caretaker, cf. lines B23-34. The <foreign>phoibatriai</foreign> appear to have been an important group of women who served the cult. Aptly, some sources, such as Hesychius (s.v. φοιβήτρια‧ καθάρτρια), define these agents as having acted principally during purifications (cf. also <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. φοιβάω). Accordingly, Decourt and Tziaphalias (p. 34) interpret and translate this term as "purificatrices". While readily accepting that the <foreign>phoibatriai</foreign> have a regular function as purificatory agents in this cult (see also lines A22-23), some caution perhaps remains necessary in the translation. The related verb φοιβάζω and its agent nouns, φοιβητής, φοιβάστρια, etc., must also be noted, which could imply a reference to prophetesses. While it could be noted that the designation of cultic personnel as "prophets" in sanctuaries which are not necessarily oracular does occur (cf. e.g. Badoud), the responsibility of the <foreign>phoibatriai</foreign> clearly extended to matters other than purification, particularly the rituals of collection (ἀγερμός) which took place as part of the cult (see on lines B17-20). On the 14th day of Itonios, the goddess, i.e. her statue, was to be adorned (κοσμεῖν) and the collection (ἀγερμός) was to be sacrificed to Helios. For rituals of adorning the cult statue of a goddess, compare here <ref target="CGRN_24">CGRN 24</ref>, lines 10-11, and <ref target="CGRN_136">CGRN 136</ref>, line 27 (both from Athens). The collection (ἀγερμός) sacrificed to Helios presumably refers to the foodstuffs and other offerings in kind which were gathered by the <foreign>phoibatriai</foreign> and others on Itonios 10-12 (cf. again lines B17-21 and see also below A25).</p>

<p>§ 2 (lines A9-15; Itonios 15-16): The 15th day of Itonios was marked by the sacrifice to Pan, whom the Syrians call Neirigles, i.e. Nergal; on this reading and the spread of the god's cult, see Biagetti - Bonnet - Porzia and Zerhoch. There is perhaps evidence for the cult of Nergal already in the 3rd century BC in Piraeus (<bibl type="abbr" n="IG II²">IG II²</bibl> 10271, with the Phoenician text; alternatively, the funerary inscription could attest to an "archpriest of Nergal" from Sidon, the deceased's homeland). Most directly parallel appears the sacrifice of a cock to Nergal on the 15th of an unknown month, which is known from an administrative text from Babylon (see Linssen). Nergal appears in the present text as a "Syrian" god, which does not necessarily point to a precise geographical reference, but he aptly accompanies the Sun (Helios) and the Moon (Men), cosmological deities with which he is often associated in a Near Eastern context (Shamash and Sîn, respectively). Perhaps anyone, both initiate and non-initiate, could participate in the rites for Nergal in this case, since the phrase τὸμ βουλόμενον καὶ θέλοντα has a distinct emphasis (= "anyone whatsoever who wants to participate"?), as does the pleonastic style of this rubric. In addition, we learn that there was a prohibition against placing fish or pigeon-meat on the table for the god (for these combined interdictions in Syrian cults, see Lightfoot, p. 356 and 513, on Luc. <title>Syr.D.</title> 54 and also Xen. <title>Anab.</title> 1.4.9), while presumably all other animals were allowed for sacrifice. The verb ἀντιλαμβάνω is unique in ritual norms, though it here makes unusually explicit the commonly accepted notion that the sacrificer could receive a portion of what he deposited on the table (an apparent exception is the τραπεζοπλησία in the cult of Men Tyrannos at Sounion, where the one making the offering is explicitly allowed to take away half of what he deposited: cf. <bibl type="abbr" n="LSCG">LSCG</bibl> 55, line 20; for this "table-filling" ritual in the cult here, see below lines B44-48). The last ritual action on the 15th is the filling of a jug or pot (χύτρα) with water (for the sense of the medio-passive of ὑδρεύω, cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v., citing especially Thuc. 4.97.4: ὑδώρ … ὑδρεύεσθαι). The adjective νυκτερινή here might seem to agree with the χύτρα, but this is misleading and syntactically difficult. As Parker and Scullion reasoned (p. 213 with n. 19), we are probably dealing with a night-time ceremony, νυκτερινή qualifying a substantive left implicit or perhaps standing on its own (compare the use of the adjective as a substantive to designate a Dionysiac celebration, see <bibl type="abbr" n="IG XII.Suppl.">IG XII.Suppl.</bibl> 400e: Νυκτερινός). Chaniotis thinks of a nocturnal τελετή during which purifications were performed. On the next day, the 16th, the jar was to be opened and an optional sacrifice was offered to Moira. Zerhoch (2025a: 176-181) attractively explains this ritual as form of <foreign>panspermia</foreign> which would have involved pulses (see on A43-47). For another potentially similar ritual involving a recipient filled with water, sealed, and then opened, see Luc. <title>Syr.D.</title> 48.</p>

<p>§ 3 (lines A15-18; Itonios 18-20): This small section of the calendar of the Aloulaia/Eloulaia begins, as is clearly stated, "on the day after the procession". As can be reconstructed (see Carbon 2016b for an outline of the festival, as well as Bouchon - Decourt, p. 171-172), the core of this festival was a procession which took place on the 17th of Itonios (see below on lines A15 and B61-62). However, this is not described, but the calendar skips to the following days. On the 18th, a sacrifice is made to Adara(s?) and another ritual gesture is added, ἁλὶ βάλλειν, which could simply refer to the throwing of salt; an alternative interpretation would view the phrase ἁλὶ βάλλειν as denoting washing with saltwater (for this sense of βάλλω, which can mean to "bathe", cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. B.II; for ἅλς as the sea (and thus seawater), cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. (B)). The next day is the 19th, but the stonecutter appears to have made a mistake about the correct date (this should have read τῆι ἐνατηκαιδέκατηι). A sacrifice appears to be missing for Artemis Phylake and Apollo Pylouchos, since dining is to result, and this may also have included Lilla(s?) (unless the deity only received salt or saltwater). This is the only case where Phylake is shown to be a cult-title of Artemis and the goddess here appears alongside Apollo, who bears the new but not unexpected epithet Pylouchos (see again Lebreton). The 20th and final day may contain the unusual "sacrifice of a table", apparently with optional additional offerings. The recipient, however, is clear: this is the main goddess of the sanctuary, here honoured on the last day of the festival (as she was no doubt on the 17th, the day of the procession, too).</p>

<p>§ 4 (lines A18-28): The short phrase "initiatory rite of the goddess" appears to introduce a new topical rubric in the regulation. What follows is an elaborate description of the rituals to be undertaken by those wishing to be initiated in the cult. There seem to be two categories of individuals who may be concerned: the first are not immediately qualified, but are probably those called "pure of the goddess" a bit later in line A21; the second, by contrast, are called impure (line A19). This status is not clear to us, but, as might be expected, the procedures for both groups are not exactly the same. Shaving was the first requirement specified and took place on the third day of the ritual (for an alternative understanding of these lines, see Minon, p. 197-200). As all the verbs are medio-passive, we opt to translate them cautiously in the passive: though the initate may have been responsible for shaving her- or himself, visibly or in the presence of the others, it is also possible that this was done by the cult personnel. Shaving appears to have been connected with the manipulation of an object called σχοῖνος. We have opted to interpret the σχοῖνος as a mat made of reeds (cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. I.3). It was provided by the sanctuary, since it needed to be paid for with money consecrated to the goddess (line A26-27), and it received the additional offering of a bread (line A28). As two phrases in this section make clear (lines A20 and 27-28), the σχοῖνος was received "in three places" (of the body? cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. χωρίον 7 and see esp. Luc. <title>Syr.D.</title> 55 for pilgrims to Hierapolis shaving their head and their eyebrows). After shaving, a propitiation was necessary (line A27, for which an obol was paid). Another important prescription concerned purification of the mouth, which involved water for the pure, blood for the impure. The verb used for this washing, διακλαίνω, is unattested, but the sense of the verb διακλύζω was presumably meant (for a possible Mesopotamian parallel, see Parker - Scullion, p. 229-230; for an attempt to explain διακλαίνω from διακλύζω, see Willi in Parker - Scullion, p. 259 n. 227). For a golden vessel and vegetals used in purifications by priests on Kos, cf. the recurring phrase ἀπὸ χρυσίου καὶ προσπερμείας in <ref target="CGRN_148">CGRN 148</ref> (Kos). Usually, it is not known what happened with an animal used in a purification; here, we learn that the bird was to be consumed by the cult personnel (the <foreign>phoibatriai</foreign> who were presumably responsible for the purifications), but forbidden to the initiate. A collection also took place on the third day, which may have appropriately coincided with the 12th of Itonios, at the start or before the Aloulaia/Eloulaia, and also involved a sacrifice to Moira (cf. further Carbon 2016b: 193 n. 12). Two offerings in kind were made from this collection: one consisting of flatbreads (λάγανα; presumably made without yeast, cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v.); the other of wine.</p> 
	
<p>§ 5 (lines A28-30): This section contains several difficulties of interpretation. The subject of the participle of καταβιβρώσκω could either be the initiate himself (gnawed at by some disease or vermin) or the previously mentioned bread (mouldy or otherwise corroded; cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. βιβρώσκω in the passive for all of these senses). Without excluding the latter, we prefer to think that the individual is concerned. It is possible that the shaving may reveal the presence of some skin disease or other form of infestation. Apparently interpreted as a form of divine punishment (hence our suggested restoration ἐ̣[ζημι]ώμενον), this seems to have entailed a delay in the initiation, during which the person concerned had to serve the cult, in order to propitiate the goddess and recover good health. Additionally, a small fee or fine was imposed, of unclear import given the following lacuna, as well as the deposition of the required bread (note the article in τὸν ἄρτον).</p>

<p>§ 6 (lines A30-39 and perhaps beyond): This section is concerned with a specific type of ritual which could be undertaken by participants: the successive lifting of two trays (σκάφη) with offerings. In the first case, the ritual begins with a lifting next to Moira and the sacrifice of an adult sheep (which is the necessary translation of πρόβατον since the animal has a fleece, lines A34-35; see also Chandezon - D'Andrea, p. 120-121). The gender is explicitly left optional; additionally, this animal is unusually qualified as "pure" (cf. here <ref target="CGRN_15">CGRN 15</ref>, Gortyn, line 4). There follows a detailed list of substances which must be placed either on the cult table or, perhaps more suitably, on the tray itself; such a list of supplies is specified for placement as offerings on the table in several cases (cf. Face B). This here includes the usual type of unleavened flatbreads called λάγανα (cf. above line A24). Though fees were normally expected to be paid into the money-box of the sanctuary (cf. lines B37, 47, 52-53, etc.), it appears that sums of money here also needed to be placed "into the hands", which one could hypothesise are those of the statue of the goddess (this is found only in the case of these trays; at any rate, not on Face B). Compare perhaps the placement of the viscera "into the hands" and "on the knees" of the cult statue as attested on Chios, e.g. <ref target="CGRN_36">CGRN 36</ref>. From the sheep offered, portions are to be extracted. Typical prerogatives are to be given to the priestess: the raw leg, along with the fleece (in the latter case, an injunction curiously repeated in a generic plural in line A35). The internal reference to the division of the animal is to the ritual called "table-filling" (τραπεζοπλησία), mentioned on Face B, lines 44-48. This is puzzling, since in the relevant passage, no explicit mention is made of parts and the animal is to be cooked whole. For the second tray of offerings, the list of requirements is analogous, with notable differences in quantity (generally, larger ones here, e.g. the κόφινος of λάγανα, which measured nine Attic <foreign>choinikes</foreign>), as well as in kind. Another type of baked good is specified in this case: ὅμορα, which Hesychius (s.v. ὅμουρα) defines as a cooked (or baked) mixture of fine flour, also containing honey and sesame. It would appear that this was a type of cake or sweet, perhaps not dissimilar to μελιτώματα (cf. also Athen. 14.646d on ἀμόρα) or even to modern sesame candies. The mention of "sacred portions" extracted "just as for the first (tray of offerings)" implies the sacrifice of another animal, presumably also a sheep. The next clause seems to refer to the consumption of the meat from this sacrifice by the initiates: take-away is allowed wherever one wants and this is contrary to the case of the first tray of offerings where consumption on the spot (ἀναλίσκειν α[ὐ]τοῦ) was mandatory.</p>

<p>Uncertain section (lines A39-47): Until line 42, the fragmentary rules  may have added further specifications concerning the ritual of the σκάφη or have formed a separate section. The beginning of line A43, "If someone wishes to fill (?) a jar...", may also suggest the beginning of a new section or topic. For another ritual involving a jar filled with water, see the Commentary on lines A13-14 above. The jar here, or perhaps the same jar as in these earlier lines, appears to have been filled with diverse substances, such as the intriguing list of pulses found at the beginning of line A45. Interestingly, garlic appears to be excluded from this offering (line A47). For purity from garlic, compare the cult of Men Tyrannos at Sounion, <bibl type="abbr" n="LSCG">LSCG</bibl> 55, lines 10-11 (garlic, pork) and see now the purity regulation from Thyateira, with the commentary of Parker 2018a, esp. p. 180. However, the general sense of these lines remains otherwise very elusive.</p>

<p>§ 7 (lines A48-54): This penultimate section of the face is considerably obscure, even where legible. It manifestly concerned different types of oaths which could be sworn. For a more extensive reading and partly different interpretation, see Zerhoch 2025b. The topic or importance of the first type of oath is unknown. A small fee is required (an obol) and the ritual involved a significant gesture: grasping the implement of the goddess of one's choosing (ὅπλον does not necessarily have a martial connotation). The identification of this implement is uncertain, but it could refer to any object related to the goddess (perhaps on her statue). Other ritual variations appear to be evoked, of which one concerns the status of the individual. If he is uninitiated, he must "drink from the altar", which is as mysterious as the next phrase, which apparently involved "drinking from the fish". In the latter case, after paying the small fee of a drachma, a more stringent religious requirement was imposed on the individual: to abstain from impurity for life. This is an astonishing and unparalleled requirement of ἁγνεία for an individual participating in a ritual; however, it does compare with the strict conditions of purity imposed on priests and priestesses in the Greek world (for example on Kos, <ref target="CGRN_148">CGRN 148</ref>) and particularly with the absolute ἁγνεία apparently required of the personnel at the cult of Artemis Hymnia in Arcadia (Paus. 8.13.1: τούτοις οὐ μόνον τὰ ἐς τὰς μίξεις ἀλλὰ καὶ ἐς τὰ ἄλλα ἁγιστεύειν καθέστηκε τὸν χρόνον τοῦ βίου πάντα). The final oath considered was sworn "concerning something small". This was apparently an oath about comparatively trivial matters: it involved only purification by washing (compared  to the immediately aforementioned abstention from impurity for life), swearing in a pit of some kind (for the word, cf. Hsch. s.v. γνύθοι and Lyc. <title>Alex.</title> 485), and again a small fee (only half an obol compared to the other fees listed prior).</p>

<p>§ 8? (lines A54-55): Finally, a short phrase in these lines concludes this face of stele. Since it is preceded by punctuation, it could be viewed as a small, separate section, perhaps applying to many or all of the sacrifices concerned in the cult. It evokes the required payment of half-obols to an individual who should be identified as the μάγειρος of the cult: this was the person responsible for slaughtering the sacrificial animals and butchering them, removing the "sacred parts".</p>

<p>Face B</p>

<p>§ 1 (lines B1-6): The first section of this face presents rules concerning entry into the temple (ναός) of the goddess and it begins with a general statement restricting entry of non-initates into this building. For rules marking off the uninitated from a certain space, cf. here <ref target="CGRN_222">CGRN 222</ref> (Andania), lines 36-37 (uninitiated barred from the place cordonned off by the <foreign>hieroi</foreign>); for other rules concerning entry, compare e.g. <ref target="CGRN_33">CGRN 33</ref> (Elateia, restriction on entry for women); <ref target="CGRN_169">CGRN 169</ref>, Kallatis, lines 9-10 (participation of women and the uninitiated?). In the case of a transgression, a sanction is specified: a purification is to be made with (blood from) a hen (see below, § 15, for the choice of this sacrificial animal as an offering to the goddess), and this is to be followed by a sacrifice on the altar of Moira, access to which seems to have been granted to the non-initiates. It is clear that, while the one contravening the rules must supply the hen and the other mature fowl to be sacrificed afterward, as well as bread and wine for the krater, he is not the person responsible for performing the purification itself. This is to be taken care of by one of the members of the cult personnel: the priestess of the goddess, the resident <foreign>neokoros</foreign> (see below on lines B34-35), or "one of the women who carries (or: lifts) the <foreign>hiera</foreign>". This last phrase is considerably mysterious, being nowhere else attested in the text. However, the carrying or lifting of sacred objects does parallel the lifting of σκάφαι which is discussed in lines A30-38 and perhaps beyond (it seems clear that the verb here must be αἴρω and not αἱρέω, since these women are unlikely to have acted as butchers "removing the sacred portions", cf. the masculine forms in lines A54-55). While it could refer to another group, it is conceivable that this expression was meant as a paraphrase of the women called <foreign>phoibatriai</foreign>, who normally play a key role in performing purifications (see lines A7, A23, B34-35); in this connection, note especially that the <foreign>phoibatriai</foreign> appear to be carrying the ἱερά during the ἀγερμός (see below on lines B18-19). If that interpretation is right, this unique use of a paraphrase is nevertheless difficult to explain. For the sacrifice following and complementing the rite of purification, here designated by the verb μεταθύειν, cf. Parker - Scullion, p. 239-241, and Georgoudi; see also here <ref target="CGRN_10">CGRN 10</ref> (Gortyn), line 3, and <ref target="CGRN_12">CGRN 12</ref> (Delphi), line 4.</p>

<p>§ 2 (lines B7-12): This section also restricts entry for the uninitiated into the area in front of the door of the temple (the πρόθυρον or "vestibule"). An exception is immediately made for anyone wishing to make prayers to the goddess and requirements are then stipulated. The person must wear pure clothes (for requirements concerning dressing in white clothes, sometimes viewed as "pure", in sanctuaries, cf. here <ref target="CGRN_126">CGRN 126</ref>, Lykosoura; for the cleanliness of clothes, compare also the mourning clothes stipulated in <ref target="CGRN_108">CGRN 108</ref>, Gambreion, lines 5-6). The individual was also to have completely abstained (this seems to be the sense of the rare verb ἐξαγνεύω) for the specified period of three days concerning all the sources of impurity listed elsewhere (ἀπὸ πάντων τῶν προγεγραμμένων). The verb προγράφω might tend to indicate that the list of sources of impurity was defined earlier in the document, but this is unlikely (even in the missing lines above Face A). Instead, it should reasonably be supposed that the phrase here makes an allusion to another document: this may be the same of which a lengthy excerpt appears to be interpolated in lines B25-34 and which seems to be designated as ἡ προγεγραμμένη τοῦ περιστύλου κάθαρσις in line B77-78 (for another inscription on the peristyle, see also lines B21-23). This, therefore, appears to have been a sign affixed to the peristyle around the temple, listing requirements of purity for entry into the sanctuary; see below and Carbon 2025. Three days is often specified in ritual norms as a duration of ἁγνεία for male individuals entering into incidental contact with a source of impurity: cf. e.g. <ref target="CGRN_85">CGRN 85</ref> and <ref target="CGRN_148">CGRN 148</ref> (on Kos, priests from a house where a woman has given birth or aborted; cf. also similar cases at <ref target="CGRN_181">CGRN 181</ref>, Eresos, and <ref target="CGRN_99">CGRN 99</ref>, Cyrene); compare the standard
delays of three days also in the Asklepieion of Pergamon, <bibl type="abbr" n="IvP III">IvP III</bibl> 161. The required offerings for the prayers performed in the vestibule are relatively modest and do not involve animal sacrifice. An obol, though this is not explicitly specified, was surely to be deposited in the money-box (cf. line B37, etc.); lamp-oil was to be provided (for lamps presumably already present in the vestibule; Chaniotis alternatively thinks that all of "oil for a lamp" specifications in the regulation indicate tariffs to be paid for the sanctuary); torches, perhaps both for illuminating the prayers and for burning frankincense, were also specified; a libation was also to be poured. For the burning of incense and the pouring of libations during prayers, a frequent ritual combination, see here e.g. <ref target="CGRN_137">CGRN 137</ref> (Aigai), lines 45-51, and <ref target="CGRN_176">CGRN 176</ref> (Priene), lines 13-19.</p>

<p>§ 3 (lines B13-16): This small section complements the preceding one, prescribing the necessary rituals to be performed as a penalty if a non-initiate enters the vestibule for a purpose other than prayer. In this case, the material used for the purification is to consist of (the blood of) either a male or a female fowl (the word ἀλέκτωρ is normally masculine, designating a rooster, but here appears to apply to both genders, as indeed could ἀλεκτρυών, cf. Chandezon - D'Andrea, p. 124-125). The complementary ensuing sacrifice (μεταθύειν, cf. § 1 above) was perhaps to be burned on the altar of Moira as was also specified above (cf. again § 1). Remarkably, however, the sanction does not require the offering of a whole animal, but only a part of it: the leg, while as often in this text, bread and wine were also to be supplied (interestingly, in somewhat greater quantities than in § 1). A reasonable explanation seems to be that the cult in certain circumstances allowed the offering of portions of meat which had not necessarily been sacrificed in the sanctuary (see Parker - Scullion, p. 249-250) or were not even destined for burnt sacrifice; cf. esp. here the offerings of meat which appear to be implied by Near Eastern cults on Delos, <ref target="CGRN_171">CGRN 171</ref>. As frequently found in this document, the animal or meat offered is not to derive from swine (χοιρέος here is interpreted to refer to all pork meat). In Greek cult, such a requirement can sometimes be found (cf. e.g. <ref target="CGRN_17">CGRN 17</ref> B, Thasos), but its regular occurrence in this text suggests that the restriction should nonetheless be tied to the Semitic background of the cult; cf. also lines B31-32, 49-50.</p>

<p>§ 4 (lines B17-20): This section has a different focus from the preceding three, defining the dates for rituals of collections and specifying a sanction in case of non-compliance, specifically on the part of the female cult personnel. The action described by the verb ἀγείρειν here appears to overlap with the ritual begging or collection (ἀγερμός) taking place prior to the 14th of Itonios during the Aloulaia/Eloulaia and during "the initiatory rite of the goddess": see above on lines A8-9 and 24-25 respectively. The reading of the passage is somewhat corrupt and three supralinear corrections have been added in an attempt to clarify it (perhaps by a later cutter). The first correction has inserted the missing date for a first occasion of collection in the month of Itonios: on the New Moon (the 1st day); this collection was to take place ἐπὶ τὰς ἅλους, which ought to designate open-air areas where threshing was done (Carbon 2016b) or at least public areas connected with agricultural work (Bouchon - Decourt, p. 171 n. 10, think of storage places). Since Itonios corresponds approximately to the month of September in the Thessalian calendar after 190 BC (and presumably in that of Larisa even before), the ritual of the ἀγερμός may have been aimed at collecting grain or even grapes gathered in these places within the community (see Carbon 2016b); Itonios, however, may be too late for produce, especially grain, to still be available in the open air (so Bouchon - Decourt, p. 171). At any rate, it is clear that the collection was made in kind (rather than in cash, see again above lines A8-9 and 24-25). Explicitly forbidden during the collection was entering into a private home as well as carrying in the ἱερά while doing so. The latter requirement seems to indicate that this clause specifically applies to the cult officials known as <foreign>phoibatriai</foreign>. Compare esp. the case of the priestess of Artemis Pergaia at Halikarnassos, <ref target="CGRN_118">CGRN 118</ref>, lines 25-28, who was also to make a collection lasting three days prior to the sacrifice and forbidden from entering houses. This suggests that the phrase ἐὰμ μὴ τριῶν ἡμε̣|ρῶν προείπ̣ῃ here should not be taken as an exception to this rule (i.e. permitting someone to enter a house and carry in the sacred objects "if they announce it for three days beforehand"), but rather as the required period of proclamation by the <foreign>phoibatriai</foreign> during the ritual of collection. A second occasion for collecting has been clarified by a later correction: the action of ἀγείρειν was also to take place on the 10th until the 12th (i.e. of Itonios). Not only does this overlap well with the specifications for the dates of the Aloulaia/Eloulaia (cf. lines A3-9) and for the three-day period of the initations (lines A24-25), it also clarifies that the genitive plural expression τριῶν ἡμερῶν may not have had its expected sense "within three days", but should have been more iterative or durative, meaning something like: "proclaim (every day?) for three days" (cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. ἡμέρα II.2 for diverse evidence). Each of the <foreign>phoibatriai</foreign> must thus have been engaged, along with other participants such as the initiates, in two collections at the beginning of the month of Itonios: a relatively circumscribed one on the 1st day of the month, and another lasting three days, which had to be accompanied by official announcements on the part of the <foreign>phoibatriai</foreign>. It is possible that these proclamations by the <foreign>phoibatriai</foreign> not only served to advertise the collections themselves but also to announce the beginning of the festival of the Aloulaia/Eloulaia (for proclamations announcing festivals, cf. here e.g. <ref target="CGRN_6">CGRN 6</ref>, Miletos, lines 12-13, and <ref target="CGRN_94">CGRN 94</ref>, Eleusis, lines A5-9). For the sacrifice prescribed as a penalty to a <foreign>phoibatria</foreign> who disregarded these rules, compare here similar "fines" at Olympia, <ref target="CGRN_4">CGRN 4</ref> and <ref target="CGRN_5">CGRN 5</ref>. </p>

<p>§ 5 (lines B21-22): This short section appears to quote (verbatim?) "an inscription" which was incised "on the peristyle"; for purity rules which were also inscribed on the peristyle, see § 2, above, and § 6 and 15, below. This prescribed preliminary sacrifices to Phylake and Men. In front of the peristyle, in the sanctuary which led to that of the unnamed goddess (see above), Phylake apparently assumed precedence (πρώτηι) and served, as her name indicates, as a guardian. The content of the preliminary sacrifices to be offered to Phylake and Men is somewhat ambiguous (similarly, the content of the preliminary sacrifice given to Moira before the Aloulaia/Eloulaia is not specified, cf. line A3). The preliminary offering was to consist of θύματα and λιβανωτόν or, given the absence of any conjunction, of θύματα defined as λιβανωτόν. In the former interpretation, the θύματα might designate any sacrificial offering, perhaps animals (see the following section for white fowl); in the latter, θύματα should designate burnt offerings which consisted of frankincense.</p>

<p>§ 6 (lines B23-34): This lengthier section appears to complement the immediately preceding one, here defining the sacrifice of white fowl and of small lambs (ἄρνια) to the god Men and the goddess Phylake. It is possible that these were the expected offerings rather vaguely implied by the word θύματα in the "inscription on the peristyle" (§ 5, above) and which are now further defined here. At any rate, the prescription defines a strict gender segregation of these animal sacrifices: male bird or lambs are to be sacrificed to Men, female ones to Phylake (the cutter has apparently been mislead by writing forms of θῆλυς in this passage and erroneously cut θήλη instead of θέληι in line B25). White cocks were apparently thought to be sacred to the god Men (cf. Diog. Laert. 8.34.10). The passage immediately following presents a series of rules concerning purity and particularly abstentions to be performed by women visitors to the sanctuary. At first glance, this appears completely out of context, but it does in fact have a relation to the sacrifices being discussed for Phylake: in case of a contravention of the purity rules for entry, one was to perform an additional sacrifice "on the altar of Phylake", consisting, appropriately, of a female bird, but also of other things (see below). The rules of ἁγνεία (a word implicit here) for women appear to be cited from another source, which is likely to be identified with a regulation that was also affixed to the peristyle (cf. § 2 and § 15; see Carbon 2025). The delays prescribed appear for the most part conventional: forty days are specified from an abortion or miscarriage, as in <ref target="CGRN_144">CGRN 144</ref> (Ptolemais), <ref target="CGRN_181">CGRN 181</ref> (Eresos), <ref target="CGRN_217">CGRN 217</ref> (sanctuary of Syrian gods on Delos), and <bibl type="abbr" n="LSCG">LSCG</bibl> 55 (cult of Men at Sounion); washing from the head down after sex (cf. esp. <ref target="CGRN_212">CGRN 212</ref>, Pergamon); seven day "from the things by nature", i.e. menstruation, cf. esp. <ref target="CGRN_155">CGRN 155</ref> (Megalopolis) and again <bibl type="abbr" n="LSCG">LSCG</bibl> 55 (cult of Men at Sounion; at <ref target="CGRN_217">CGRN 217</ref>, the delay is somewhat longer, nine days); however, thirty days "from the bed", i.e. for the woman who has given birth, appears much more severe than expected: twenty-one days are specified for the λεχώ at Lindos (Petrovic - Petrovic 2018), but this was the longest delay for this type of ἁγνεία known until now; nine days are specified for the woman in <ref target="CGRN_155">CGRN 155</ref> (Megalopolis), ten at <ref target="CGRN_181">CGRN 181</ref> (Eresos; cf. also <ref target="CGRN_162">CGRN 162</ref>, Kos). Anyone (not only women) contravening these prescriptions was to provide for a purification, which was to concern the altars (τοὺς βωμούς): it is noteworthy that the penalty clause is more general than the purity rules cited previously, since it employs the masculine participle ἁγνεύσας at line B28. This phrasing seems to derive from a larger set of rules as indicated above. It is unclear which altars are concerned by the rite of purification. Perhaps all of those in the sanctuary are intended, but since this apparently used the blood of a single chick, how this will have been practicable is not clear. At any rate, the purification is to be performed by the <foreign>neokoros</foreign> (cf. § 1), though not the priestess, as was the case earlier. Here, this official is accompanied by "any of the <foreign>phoibatriai</foreign> who are present", which might be the group of women also mentioned earlier in this capacity (cf. § 1); this phrase also has the added interest of informing us that, while the <foreign>neokoros</foreign> was apparently resident in the sanctuary and expected to react to any intrusion, the <foreign>phoibatriai</foreign> were not subject to a residency requirement. Anyone transgressing the rules must then also perform the additional sacrifice to Phylake as a fine: ἐπιθύω here refers to a sacrifice which follows a purification, much like μεταθύω (on which see above, § 1), but it also seems to have connotations of a fine or penalty (compare the use of ἐπιθύω in the phrase ἐπιθυσεῖ ζαμίαν βοτὸν τέλευν at Cyrene, <ref target="CGRN_99">CGRN 99</ref> B, § 13-15). For the option of a fish-fry on the altar of Phylake, see also here the ἀποπυρίς in the cult of Diomedon on Kos, <ref target="CGRN_96">CGRN 96</ref>, lines 42-43; for the sacrifice of an additional <foreign>mna</foreign> of meat except pork, see above on Face B, § 3.</p>

<p>§ 7 (lines B34-44): This section introduces the first among a series of different sacrifices or sacrificial options for worshippers in the cult (see further sections § 8-9 and 11-14 below). The recipient of the sacrifices is in every case the principal goddess (ἡ θεός) of the cult. In this case, the procedure is explicitly defined as "the Greek manner" (ἑλληνικὸς νόμος) of sacrificing to her. This specification is unique in the extant collection of Greek ritual norms and rare in literary sources (e.g. D.H. 1.30.3-4, cf. also Paus. 1.24.2). It appears precisely because of the mixed character of the worshippers concerned by the regulation. The sacrifice of any animal is allowed, except swine (lit. "a piglet"); for the exclusion of swine from the cult, cf. above on Face B, § 3. Parker and Scullion (p. 243) interpret this section as dealing with the sacrifice of other domesticated adult mammals, such as sheep and goat (see below § 12 for the sacrifice of a bovine). In their view, the application of the ἑλληνικὸς νόμος would depend on the size of the animal to be offered. But the offering of a full-grown sheep for the ritual of "lifting the offering tray" (lines A30-31) and for the "table-filling ritual" (lines B45-49) clearly show the limits of this interpretation. Neither the size nor the species of the animal seems to be the principal factor determining the application of the ἑλληνικὸς νόμος, but rather the way of handling it (see Pirenne-Delforge, p. 171-174). The first set of prescriptions, referring to complementary offerings to be placed on the table as well as other requirements (line 38, sacrificial tariffs), is quite common in the inscription (see above on lines A30-39). The clauses that follow contain a level of detail regarding the sacrificial procedure which is unparalleled in the rest of the regulation. First, we understand the expression ἀπὸ τοῦ ἱεροῦ as a synonym of ἱερεῖον (found elsewhere in the inscription, cf. lines B43 and 61). Two parts from the sacrificial animal are singled out: the breast or chest, once it has been cooked (ἑφθόν), is also to be placed on the table, while the leg (perhaps a hindleg?), still raw, is awarded to the priestess. This is the first attestation that a portion of meat placed on the table has to be cooked, and that by contrast, a priestly perquisite—an expected leg (cf. Paul; Carbon 2017)—was to be given raw. It is possible that the chest placed on the table would, after having been offered, later be taken by the cult personnel. For the chest given as a priestly perquisite, cf. <ref target="CGRN_45">CGRN 45</ref> (Athens), fr. 3, col. 2, line 55, and <ref target="CGRN_86">CGRN 86</ref> A (Kos), lines 51-52. We remark that the verb ἕψειν, which usually has the sense of "boiling", here should probably denote "cooking" in general, whatever the exact method may be (cf. Chantraine <bibl type="abbr" n="DELG">DELG</bibl> s.v. for this later sense of the verb). Indeed, the next clause uses the same verb to specify the cooking of the viscera, which one would expect to be roasted. A mostly canonical list of these viscera follows: the liver, the lung, the diaphragm, the left kidney, and the tongue (Aris. <title>PA</title> 668b30-672b32; for the tongue as part of the group of σπλάγχνα, see e.g. Plu. <title>Mor.</title> 166a-b). Another detailed list prescribes the ἱερά which are to be placed on the altar-fire: the right kidney, a right extremity, the heart, the omentum, the "leg extracted from the chest" and the customary part of the tail. Though the set of portions placed on the altar literally seems to include a whole foreleg, we note that the different components are not necessarily unusual as far as Greek sacrifice is concerned: the leg and omentum may refer to the usual "bundle" or "package" of bones wrapped with fat; a piece from the extremities could echo μασχαλίσματα and other bits raw meat deposited on it (cf. <ref target="CGRN_103">CGRN 103</ref>, Phrearrhioi, lines 16-17); the tail is well-attested elsewhere. For the heart as a portion consecrated to the gods (though in 2nd-century AD evidence), cf. <bibl type="abbr" n="LSS">LSS</bibl> 121, lines 5-12; <bibl type="abbr" n="LSAM">LSAM</bibl> 84, lines 12-13. For one kidney given to the priest at Miletos, while the other kidney may have been burned on the altar, see <ref target="CGRN_39">CGRN 39</ref> (ca. 400 BC), lines 4-5, <ref target="CGRN_138">CGRN 138</ref> (275/4 BC), lines 16-18. Finally, a more unusual injunction concludes this paragraph. The offering of another sacrificial animal seems to be prescribed, but the relative clause introduced by οὗ, "wherever one wants", remains puzzling. Presumably the sanctuary is still the implied point of reference, since otherwise one does not understand why anyone is permitted to eat this additional offering. This could be a rare indication that animals which are not subject to the whole sacrificial process, but are still considered as ἱερεῖα, could be brought into a sanctuary and feasted upon. This consideration of the consumption of a whole ἱερεῖον may perhaps provide a logical link with the next section, which concerns the offering of a whole roasted sheep.</p>

<p>§ 8 (lines B44-48): This section concerns another form of sacrificial ritual for the goddess: this is literally called a "table-filling". The same sort of ritual appears to be considered by the rules for the cult of Men set up by Xanthos at Sounion, <bibl type="abbr" n="LSCG">LSCG</bibl> 55, line 20: ἐὰν δέ τις τράπεζαν πληρῶι τῶι θεῶι, λαμβανέτω τὸ ἥμισ[υ] (cf. also Parker - Scullion, p. 228, for further discussion). In this case, we are informed in elaborate detail about how this ritual was made perfect or complete (τελέα): a mature sheep, regardless of gender, was roasted whole (see above § 7 on the sense of the verb ἕψω in this text) and perhaps deposited in parts on the cult table (but see the discussion on lines A33-34); it was accompanied by an amount of the sesame-honey-cake and flatbreads frequently found in the prescriptions in this text (for which, see above lines A30-42), as well as other typical requirements (wine, presumably for the krater as elsewhere; a tariff paid in the money-box, oil for the lamp). A final specification forbade non-initates from tasting of these offerings. This not only informs us that the table-offerings were expected to be consumed after being offered to the goddess, but also seems to indicate that the table-filling ritual could be offered by non-initiates too (for similar interdictions, see lines A23-24, 35). </p>

<p>§ 9 (lines B48-50): Another form of ritual for the goddess is briefly considered here, "all-day-long" cult, employing the rare verb πανημερίζω (but see already <bibl type="abbr" n="LSJ">LSJ</bibl> s.v. πανημερεύω or the phrase οἱ δὲ πανημέριοι μολπῇ θεὸν ἱλάσκοντο at H. <title>Il.</title> 1.472; cf. also Parker - Scullion, p. 249). As this was evidently a durative and lengthy process, no doubt involving chanting, singing, supplication and/or prayers (see also above on Face B, § 2), bringing one's own lunch is permitted (with the usual exception of pork, see Face B, § 3), and oil is required for a lamp in the sanctuary (presumably the ritual might last into the night). For the right of bringing or provision for a lunch or snack (ἄριστον) during lengthy rituals, cf. here <ref target="CGRN_32">CGRN 32</ref> (Thorikos), lines 3-4 and 15-16 (in the latter case, during a holocaust), <ref target="CGRN_94">CGRN 94</ref> (Eleusis), lines 5-9 (proclamation of the festival of the Proerosia by the hierophant and the herald), and cf. also <ref target="CGRN_201">CGRN 201</ref> (Miletos), line 45.</p>

<p>§ 10 (lines B51-52): A small, distinct section appears to be introduced here concerning offerings specifically directed at (πρός) "the ear" and "the hair" of the goddess. Though the section offers what seems to be a generally applicable statement, it is not impossible, perhaps even probable, that, in the overall logic of the regulation, this is to be connected in some way with the "all-day" ritual in the preceding section: supplication and prayers to the goddess, assuming that entry into the vestibule was granted for this purpose (see on Face B, § 2), will have involved at least proximity to the cult statue (if for an initate, entry was granted into the temple itself, perhaps even physical contact with the statue may have been possible—but this remains entirely speculative). At any rate, the rule here explicitly specifies a substantial list of aromatics to be offered: though no verb is specified, most are substances which could be burned (frankincense, myrrh, another form of incense, other aromatics), with the resulting smoke presumably reaching, or at least being imagined to reach, the cited attributes of the statue of the goddess. In the case of the penultimate item, rose-oil, we can perhaps imagine that it was sprayed or splashed rather than burned; a tariff was also paid separately into the money-box (see Face B, § 7 above). For deities who listen (ἐπήκοος), cf. here Astarte Palaistine Aphrodite Ourania and Zeus Ourios on Delos, <ref target="CGRN_171">CGRN 171</ref>, lines 1-2.</p>

<p>§ 11 (lines B53-56): The sacrifice of a bird or goose to the goddess is discussed in this section, though it is not clear if any sacred portions to be burned were extracted from these animals. For other mentions of geese in a sacrificial context, cf. here <ref target="CGRN_66">CGRN 66</ref> (Chios), line 13. Apart from sacrificial tariffs to be paid in the money-box, the legs of these bipedal animals were to placed on the table, as well as their innards (τὰ ἔνδον). The latter presumably refers to the whole of the guts and organs in the abdominal and thoracic cavities of these animals, without any special treatment of the σπλάγχνα being envisaged. This further demarcates this form of sacrifice from the ἑλληνικὸς νόμος (cf. § 7 above). The following phrase allows take-away of the remaining meat to be feasted upon wherever one wants (for similar rules allowing or restricting take-away, cf. here <ref target="CGRN_32">CGRN 32</ref>, Thorikos, Commentary on lines 10-12). This also implies that the legs and innards of the bird would remain on the table as offerings. They might be later consumed by the cult personnel, but this remains unclear. The usual complementary offerings of wine (for the krater), flatbreads and oil (for a lamp) are also appended.</p>

<p>§ 12 (lines B57-60): This section addresses the possibility of sacrificing a bovine to the goddess. The complementary offerings for this sacrifice, to be placed on the cult table, are similar in kind to those made according to the ἑλληνικὸς νόμος (cf. § 7 above), except in quantity (e.g. triple the quantity of flatbreads, double the oil and wine); sufficient wood for fulfilling the ritual and the roasting of the meat is also specified in this case, since the animal is large. The phrase concluding the section literally refers to the extraction of sacred parts (ἱερά) from the bovine "as from sheep" (for the meaning of πρόβατον, see above on lines A30-39). Parker and Scullion (p. 242-247) interpret this as a reference to the section on the ἑλληνικὸς νόμος (§ 7), which describes in detail the parts to be removed from an adult sheep. If that is right, then, the sacrifice of the bovine envisaged will also have been done "à la grecque". This is probably the case, though the reference to prescriptions "as from sheep" is a strange way of recalling the distinctive sacrifice ἑλληνικῶι νόμωι. Additionally, it should be noted that portions were apparently extracted from sheep in two other rituals of the cult: the "table-filling" ritual (see lines A33-34) and the lifting of the offering trays (see also lines A37-38). </p>
				
<p>§ 13 (lines B60-64): This paragraph discusses participation in the two major festivals of the cult: the Nisanaia and the Aloulaia. Anyone wishing to sacrifice on these occasions must take part in the procession, leading their animal to be sacrificed. However, as the final phrase makes clear, a purification from head to toe was necessary before sacrifice and entry was only allowed as far as the sanctuary of Phylake. Presumably the animals were either sacrificed in this sanctuary or were led in by the cult personnel to be sacrificed on the "great altar" to the goddess (compare below, § 16, for restrictions concerning sacrifice on this altar). The section provides us with precious information on the date of the two festivals and its main processions. The Nisanaia, expected in the springtime (see lines A1-2), would involve a procession "on the next day", "if the goddess returns from a river" (compare perhaps Luc. <title>Syr.D.</title> 47: ἐς τὴν λίμνην καταβάσιες; ); the phrase presents a hypothetical statement which is probably only reflective of a (usually fulfilled) ritual expectation. The procession of the Aloulaia was to take place on the morning of the 17th (of the month Itonios, see lines A13-18), while a torchlit procession would also be held at night on the same day. For further discussion of these festivals, see also Carbon 2016b.</p>

<p>§ 14 (lines B65-69): This section introduces the first of three different possibilities for offering a holocaust in the cult. In this first case, the animal burned whole is either a full-grown ram or a male lamb. For the prevalence of holocaustic sacrifices in rituals from the Levant, in comparison with a relative rarity of cases in the Greek world, see Parker - Scullion (p. 225-228) and now Ekroth. Apart from several of the usual elements specified as sacrificial complements, which have already been discussed above, we also find here ΒΑΣΙΣΑΒΑΡΟΥΤΑ. The reading is indisputable, being twice clearly found on the stone (cf. also below in the next section at line 72). The first edition of Decourt - Tziaphalias (p. 42) correctly thought of seeing a type of wild rue here (βησασᾶ is a word of Near Eastern origin, which refers to a plant called "wild rue" or "Syrian rue" (<foreign>Peganum harmala</foreign>; cf. Dsc. <title>de Materia Medica</title> 3.45: πήγανον κηπαῖον· ... Σύροι ἁρμαλά, οἱ δὲ βησσασά). But the first editors also proposed (following the advice of S. Amigues) to correct the reading to βάσισα (κ)α(ὶ) ῥοῦτα. Following the intuitions of the first edition of Decourt - Tziaphalias (cf. also Parker - Scullion, p. 216 n. 41), we interpret this phrase as βασισὰ Βαρουτά. This can seem to be the accusative of a Doric (Thessalian) form of βησασᾶ Βηρυτ(ί)α, perhaps also influenced by the word ῥοῦτα; thus, the expression likely referred to rue from Berytos (Beirut). Moreover, it should be noted that in both cases this substance appears without a measure and preceding λιβανωτόν; it must therefore either designate something for burning or a small quantity of a substance, not unlike incense, to be used in the rituals; perhaps both. Indeed, the dried capsules of this plant, when placed in fire, pop or burst, while releasing fragrant smoke.</p>

<p>§ 15 (lines B69-73): For the holocaust of a goose, compare the (different) sacrifice of a goose mentioned earlier in the regulation at § 11 (lines B53-56). The third and final type of holocaust also concerns birds of two different kinds: one called τρύββα—the word is unknown—, the other being a quail. On all these species of birds, see Chandezon - D'Andrea, p. 126-128, 130. The procedure was to follow the one for geese, though since the birds were smaller, only 1.5 obols were specified as a tariff (instead of 2 obols in the case of geese). For sacrifices of birds in this text, see Parker - Scullion, p. 220-225.</p>

<p>§ 16 (lines B73-81): This section, though it concerns sacrifice, also seems to reprise the first part of this face of the stele with its treatment of restrictions for non-initates and other matters of purity. In the first case, non-initates are forbidden from approaching the "great altar", which must be the main altar of the goddess in the sanctuary. The clause also has the interest of informing us that possibly the sacrifice that was expected to be performed on this altar consisted of a hen or the deposition of an egg. Such a sacrifice was allowed, but only on the altar of Moira. It is not clear if the phrase προσπορευέσθω ὁ βουλόμενος ἐπὶ τὸν τῆς Μοίρας καὶ Ἡλίου βωμόν should recapitulate this permission to access the same altar of Moira—shared with Helios—or whether it adds also the possibility of approaching another altar of Moira, which she shared with Helios. In a case where a non-initate approached the "great altar", he was to perform a purification "according to the purification written in front of the peristyle". Parker and Scullion (p. 211) reason that the purification "of the peristyle" may be the same as the purification "of the altars" at lines B29-35. In our view, the purification should preferably have been part of a document written on the peristyle which was selectively cited in the regulations on this stele (cf. above § 2 and 5). Reference to this sign on the peristyle may also be made in the final phrase of this section, which invokes the possibility of pollution in the peristyle in the form of urine or blood and the προγεγραμμένον καθαρμόν necessary for remedying it. Similar rules to those for the "great altar" were also applied to the altar shared by Adara(s?) and Lilla(s?). Non-initates could not "touch" this and a purification was required, in this case with reference to an inscription "of the precinct"; this appears to have been yet another sign belonging to the sanctuary.</p>
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