CGRN 227

Decree and oracle concerning the sanctuary of Aphrodite at Anaphe

Date :

2nd century BC

Justification: lettering (Hiller von Gaertringen).

Provenance

Anaphe . The stone was certainly located in the sanctuary of Apollo Asgelatas, before being rebuilt in a wall above the door of the school in the village. In the early 19th century, it was transported to Athens, first housed in the so-called Theseion (ca. 1889), then in the National Museum, where Hiller von Gaertringen was unable to find it. The stone is now in the Epigraphical Museum in Athens (inv. no. 100058) .

Support

Stele (cf. line 33 of the inscription) now broken above but practically intact on all other sides. Since the stone could not be located by Hiller von Gaertringen, his measurements, as reported here, were performed on a squeeze (therefore without depth), which is now in the IG archives in Berlin. Quadrino, who photographed the stone in the Epigraphical Museum in Athens, does not give its measurements.

  • Height: 45 cm
  • Width: 36 cm
  • Depth: ? cm

Layout

The letters in the first three extant lines are taller than those preserved on the rest of the stone.

Letters:

Lines 1-3: 0.9-1 cm high.

Lines 4ff.: 0.7-0.8 cm high.

Bibliography

Edition here based on Hiller von Gaertringen IG XII.3 248, with a facsimile, and p. 279.

Cf. also: Ziehen LGS II 122; Dittenberger SIG³ 977; Sokolowski LSCG 129; Quadrino 2013, with a ph. (fig. 11) and an Italian translation.

Further bibliography: Amandry 1950: 154-155; Donohue 1988; Purvis 2003; Bremmer 2005b.

Text


[..?..]
[..?.. συντε]-
v [λε]σθέντος δὲ [τοῦ ναοῦ ἔστω δαμοσ]ίος [κα]-
v θότι καὶ ὁ θεὸς ἔ[χρ]ησεν· [τ]ᾶς δ’ ἐπερωτάσ[ε]-
v ως καὶ τοῦ χρησμοῦ ἀντίγραφά ἐστιν τάδε.
5ἔδοξε τᾶι βουλᾶι καὶ τῶι δάμωι, ἀρχόντων Ξενο-
μνάστου Ἀριστομάχου Σωσικλεῦς καὶ βουλᾶς γνώμα·
ὑπὲρ τᾶς ἐφόδου ἇς ἐποιήσατο Τιμ[ό]θεος Σωσικ-
v λεῦς, κατὰ δὲ ὑοθεσίαν Ἰσοπόλιος· ἀξίως αὐτῶι δοθῆ-
v μεν ἐν τῶι ἱερῶι τοῦ Ἀπόλλωνος τοῦ Ἀσγελάτα τό-
10v πον, ὥσ[τε ναὸ]ν Ἀφροδίτας οἰκοδομῆσαι, ὕλ[α]ι καὶ λί-
θοις καὶ χοῒ [χ]ρώμενος ἐκ τοῦ ἱεροῦ ὧν κα χρείαν ἔχηι,
ἐν τῶι τόπωι ἐν τᾶι αἱμασιᾷ ὁπεῖ ἁ ἐλαία ἁ ποτὶ τὸν
v Εὐδώρειον οἶκον καὶ τὸν Μειδίλειον· τὸν δὲ τόπον,
[ὁ]πεῖ ὁ βωμὸς τοῦ Κτησίου καὶ τὸ ξοάνιον, τὸν τοῖχον
15λύσαντα τὰν πάροδον ποιῆσαι ἐς τὸν ναὸν
ταύται, καὶ οἰκοδομηθέντος τοῦ τοίχου τὸν βωμὸν
καὶ τὸ ξοάνιον καταστᾶσαι πάλιν ἐς τὸν τοῖ-
χον· τὰς δὲ στάλας τὰς οὔσας ἐν τῶι τοίχωι
καὶ τὸν (sic) ἀπόρανθρον ὅσας μέν κα δυνατὸν ἦι
20αὐτεῖ καταστᾶσαι· ὅσαις δέ [κα] μὴ ἦι τόπος ὁπεῖ κα
δοκῆι χρήσιμον ἦμεν· συντελεσθέντος δὲ
τοῦ ναοῦ ἦμεν δαμόσιον καθὰ καὶ ὁ θεὸς ἔχρησε.
τᾶς δὲ ἐπερωτάσιος καὶ τοῦ χρησμοῦ ἀντίγροφόν
ἐστι τὰ ὑπογεγραμμένα.
vacat
25v ἐπερωτᾶι Τιμόθεος [τὸ]ν θεὸν πότερον
v αὐτῶι λῶιον καὶ ἄμει[νό]ν ἐστιν αἰτήσασθαι
v τὰν πόλιν ἐν {τ} ὧι ἐπινοεῖ τόπωι, ἐν τῶι τοῦ
v Ἀπόλλωνος τοῦ Ἀσγελάτα, ὥστε ναὸν τᾶς
v Ἀφροδίτας οἰκοδ[ο]μῆσαι καὶ ἦμεν δαμόσιον,
30v ἢ ἐν τῶι ἱερῶι τοῦ Ἀ[κ]λαπιοῦ ἐν ὧι ἐπινοεῖ
v τόπωι. ὁ θεὸς ἔχρησε αἰτήσασθ[α]ι ἐν τῶι το[ῦ]
v Ἀπόλλωνος· τελεσθέντος δὲ τοῦ ναοῦ ἀνα-
v γραφῆμεν τό τε ψάφισμα καὶ τὸν χρησμὸν
v καὶ τὰν ἔφοδον ἐστάλαν λιθίναν. περὶ δὴ
35v τούτων δεδόχθαι τᾶι βουλᾶι δεδόσθαι
v αὐτῶι καθάπερ αἰτεῖται, εἴ κα [δό]ξηι
v τᾶι ἐκκλησίαι. vacat

Translation

[... and when the temple is finished, let it be public] just as also the god proclaimed in his oracle. The following are the copies of the inquiry and the oracle. It was resolved by the council and the people, (5) when Xenomnastos, Aristomachos and Sosikles were archons, and on the motion of the council: concerning the formal proposal which Timotheos son of Sosikles, by adoption son of Isopolis, has made, (it is) fitting that he be provided a place in the sanctuary of Apollo Asgelatas so as to build a temple of Aphrodite, using wood and (10) stones and earth from the sanctuary in whatever quantities he needs, in the place on the terrace-wall where the olive-tree (lies), next to the Eudoreian building and the Meidileian one. As for the place in which (are situated) the altar of (Zeus) Ktesios and the small wooden statue, having disassembled the wall, he is to make the entryway into the temple (15) in this place, and when the wall has been rebuilt, reerect the altar and the small wooden statue in the wall. He is also to reinstall the lustral basin and the stelai which are next to the wall, as much as possible; for those (stelai) for which there is no room, (he is to install them) wherever (20) it seems suitable. And when the temple is finished, let it be public just as also the god proclaimed in his oracle. What is written below is a copy of the inquiry and the oracle. Timotheos asks the god whether (25) it is better and advantageous for him, to petition the city so that he build a temple of Aphrodite and that it be public, in the place which he has in mind in the sanctuary of Apollo Asgelatas or in the place which he has in mind in the sanctuary of Asclepius. (30) The god proclaimed in his oracle (that) he was to ask (the city in order to build it) in the sanctuary of Apollo; and when the temple is completed, to write up the decree and the oracle and the formal proposal on a stone stele. Concerning these matters, it was resolved by the council to grant (35) him according to what is asked, if it please the assembly.

Traduction

[... le temple ayant été achevé, qu'il soit public] tout comme le dieu en a émis l'oracle. Voici les copies de la demande et de l'oracle. Il a plu au conseil et au peuple, sous l'archontat de (5) Xenomnastos, Aristomachos et Sosiklès, et sur proposition du conseil; au sujet de la démarche de Timotheos fils de Sosiklès, par adoption fils d'Isopolis, il convient que lui soit donné un emplacement dans le sanctuaire d'Apollon Asgelatas, afin d'y construire [un temple] d'Aphrodite en utilisant le bois, les pierres (10) et la terre provenant du sanctuaire et dont il aurait besoin à cet emplacement, à savoir dans le terrassement où (se trouve) l'olivier, vers le bâtiment Eudoreion et le Meidileion. Quant à l'endroit où (se trouvent) l'autel du Ktesios et la petite effigie, après avoir démonté le mur, qu'il y aménage l'accès au temple (15) et, après avoir remonté le mur, qu'il replace l'autel et la petite effigie dans le mur. Quant aux stèles qui sont contre le mur et le bassin lustral, qu'il les installe là autant que possible; celles pour lesquelles il n’y a pas la place, (qu'il les installe) là où cela (20) lui semble adéquat. Une fois le temple achevé, qu'il soit public, conformément à l’oracle du dieu. Ce qui est gravé ci-dessous est la copie de la demande et de l'oracle : Timotheos a demandé au dieu auquel des deux emplacements qu'il a en tête (25) il serait meilleur et plus avantageux de demander à la cité de construire un temple d'Aphrodite et de le rendre public, soit dans le sanctuaire d'Apollon Asgelatas, soit dans le sanctuaire d'Asclépios. (30) Le dieu a décrété qu'il fallait demander que ce soit dans celui d'Apollon, et une fois le temple achevé de consigner le décret, l'oracle, ainsi que la proposition formelle sur une stèle de pierre. Sur ces points, qu'il plaise au conseil que (cela) lui soit accordé conformément à ce qui est demandé, si cela convient à l'assemblée.

Commentary

This inscribed dossier is comprised of multiple documents regarding the proposal by Timotheos, a private citizen, that a temple of Aphrodite be erected in Anaphe. It includes: perhaps an element of the resolution of the council of Anaphe (lines 1-3; in a somewhat different hand or at least in taller letters, see Layout), partially citing the oracle given to Timotheos, but also apparently introducing what follows as copies of the inquiry of Timotheos and the oracle granted to him (but these are only transcribed later, at lines 24-33, see below); the decree of the assembly of Anaphe following the motion of the council (line 5) relaying the initiative of Timotheos and stipulating prescriptions for the erection of the temple of Aphrodite in the sanctuary of Apollo Asgelatas (lines 4-21); a repeated heading introducing the inquiry and the oracle (lines 22-23), which are then reported in full (lines 24-33); finally, the resolution of the council of Anaphe is also summarized in conclusion (lines 33-36). According to line 33, we would have expected to read a transcription of the ἔφοδος, the formal petition made to the council of Anaphe by Timotheos, but this is not preserved (see also line 7 below); it may have been included in the introduction to the inscribed dossier, in the lines now missing above the extant text on the stele (perhaps as part of the decree of the council, which may be partially preserved in lines 1-2).

Despite the complexity of this presentation, the text is relatively clear on the procedure attempted by Timotheos and it provides a detailed picture of how a private individual could reshape the cultic landscape (and thereby the ritual norms) of his community. Timotheos had an idea to construct a sanctuary of Aphrodite at Anaphe, but he apparently hesitated as to whether this should form a part of the sanctuary of Apollo Asgelatas, and thereby become a civic sanctuary, or become a part of the sanctuary of Asclepius, thus perhaps remaining private (see also below on lines 21-34). As with many other private plans concerning new sanctuaries or innovative cultic frameworks, Timotheos sought the approval of an oracle to validate his project (cf. esp. CGRN 104, Halikarnassos). But the project here moved beyond a private dimension. In the political sphere of his community, Timotheos reported the oracle response to the council of Anaphe, who followed its recommendation; the assembly of Anaphe then followed the resolution of the council and specified the practical parameters of the new project. As a result of the actions of a private individual, then, a cult of Aphrodite was integrated into an existing public sanctuary.

Line 7: The term ἔφοδος refers to a formal proposal made by someone who does not belong to the council (Quaderni, p. 336, n. 20).

Line 9: The sanctuary of Apollo is located on a promontory at the eastern end of the island of Anaphe, east of the ancient city. A monastery was built on the site in the 18th century. Systematic excavation is still expected: the visible remains are a strong surrounding wall and the blocks of a marble temple; this ensemble is globally dated between the Classical and Hellenistic periods (Quaderni, p. 332, with figs. 6-10). The form Asgelatas of Apollo’s cult-title is only attested in Anaphe, where the panegyris of the Asgelaia was celebrated (cf. IG XII.3 249, line 22, with two occurrences of the epithet in lines 25 and 29). Literary evidence has preserved the form Aigletes (Call. fr. 7, 19-23 Pfeiffer; A.R. Argon. 4.1701-1731), in connection with the term αἴγλη, the light emanating from Apollo’s bow when the god saved the Argonauts from a storm; in connection with this mythical rescue, the island was named Anaphe, etymologically linked to the verb ἀναφαίνω). Sometime between 150 and 250 AD, an archiatros made a dedication to Apollon Aigletes in Anaphe (IG XII.3 259). Since that block was found reused in the church of the monastery, we can presume that, at least in the Imperial period, both cult-titles, Asgelatas and Aigletes, were probably used. For a hypothetical origin of the cult-title, see Bremmer, with Quaderni, p. 352-355.

Lines 9-13: Since public land is concerned, a place is given (δοθῆμεν) and not sold to Timotheos within the sanctuary of Apollo Asgelatas (on this point, see also below on lines 21-31). Some of the wood, stone and earth needed for the construction of the temple of Aphrodite also seems to have been available on the site of the sanctuary itself. The place of construction is determined by landmarks on a terrace (on the term αἱμασιά, see Quaderni, p. 340-341): an olive tree and two buildings whose names are formed from anthroponyms, Εὔδωρος and Μειδίλεως, perhaps dedicators of these constructions in the sanctuary of Apollo. Their exact purpose remains unknown and it is unlikely that they are heroa (Ziehen) or private dwellings (Dittenberger). For sacred places closely related to personal names, see here CGRN 13 (Selinous), lines 9 and 17.

Lines 14-17: The layout of the new temple involves a series of works within the existing framework of the sanctuary: the dismantling of a wall (perhaps one belonging to the terrace, αἱμασιά), which implies the temporary relocation of an altar of Zeus Ktesios; a ξοάνιον also has to be moved, i.e. a small ξοάνον, which could be a wooden effigy, if one sticks to the etymology of the term (on this point, see Donohue). At any rate, the wording seems to associate the statuette with the altar. However, texts related to cults of the Ktesios, “Protector of the acquisition of goods”, hardly associate the god with anthropomorphic representations (see Jacoby, FGrH 140 F 22 = Athen. 11.473b-c; I.Thesp. 324, with the figure of a snake; for Zeus Ktesios on nearby Thera, see also IG XII.3 1361; cf. Pasios in the present collection, CGRN 96, Kos, lines 149-155). It is therefore better to preserve the anonymity of the statuette. The dismantling of the wall obviously allowed access to the construction site, but the wall would need to be reassembled and both the altar and the statuette placed there again. Access to the new temple of Aphrodite was to be from another side, through an entrance specially constructed for this purpose.

Lines 18-20: In the wall to be dismantled and reassembled were stelae, no doubt inscribed and thus displayed (as is of course the case in various sanctuaries of Apollo in the Greek world; see here CGRN 2, Gortyn). If there is not enough room in the reconstructed wall, the stelae would have to be placed elsewhere (probably to continue being read). For the lustral basin, the anticipated word is τὸ ἀπορραντήριον. What we find here is probably a variant form, τὸ ἀπόρρανθρον (accepted as such by LSJ s.v.; the only other attestation of the word may be in IK.Priene 154-155, if one follows the restoration of the dedication of a joint altar for Athena Polias and Augustus at Priene, [— ἀνέθηκεν (?) τὸν βωμὸν σὺν τῶι ἀπορρ]άνθρωι). However, the stone here clearly reads τὸν ἀπόρανθρον, which seems to be a mistake of the cutter, as the object is expected to be neuter rather than masculine; this also causes problems for the syntax of the relevant lines, since the relative clauses are constructed in the feminine plural (ὅσας, ὅσαις), following the object στάλας. The presence of a ritual basin in this place implies a form of boundary involving a gesture of purification, perhaps before performing a ritual for Ktesios (some further topographical hypotheses are developed by Quadrino, p. 346-349).

Line 21-34: The identity of the oracle consulted by Timotheos is not known (Delphi is one possibility, see Amandry). The issue is not the relevance of building a temple of Aphrodite (despite the private nature of the initiative), but the identity of the sanctuary where the new construction might take place and the public character of the cult. The wording of the question follows a well-attested formula (λῶιον καὶ ἄμεινον: see here CGRN 104, Halikarnassos, lines 4, 5-6); the idea that a consultant did not spell out their plan in complete detail or let the oracle respond to a plan in their "mind" is also a frequent occurrence (for the phrasing ὧι ἐπινοεῖ, compare the Delphic oracular consultation of Mnesiepes from Paros, CGRN 240, line 15: τιμῶντι Ἀρχίλοχον τὸμ ποιητάν, καθ᾽ ἃ ἐπινοεῖ; see also now several of the fragmentary enquiries from Dodona, esp. DVC 3702, and also nos. 250B, 2820, 3660B and 3661A). The oracle declared that the new temple would be “public” (see also the restoration in line 2) and built in Apollo’s sanctuary rather than that of Asclepius. The god also recommends engraving and displaying the various elements of the procedure. We know other examples of sanctuaries founded by private individuals, normally on their own estate or property (see here CGRN 96, Kos; CGRN 152, Thera). After their foundation, many of these cults remained private, whether for a time or in perpetuity (see further Purvis). In the present case, the initiative is private, and probably also the financing of the work (except for some materials readily available in the sanctuary, cf. lines 10-11). On the other hand, the land chosen is public and the cult must be public as well. We may perhaps imply from Timotheos' question that the sanctuary of Asclepius, by contrast with that of Apollo Asgelatas, was not public.

Publication

Creative Commons Attribution-NonCommercial-ShareAlike International License 4.0 .

All citation, reuse or distribution of this work must contain somewhere a link back to the DOI (https://doi.org/10.54510/CGRN227), 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).

Authors

  • Jan-Mathieu Carbon
  • Vinciane Pirenne-Delforge

How To Cite

Brief citation of the Greek text : CGRN 227, lines x-x.

Reference to the file as a critical study of the inscription : Jan-Mathieu Carbon et Vinciane Pirenne-Delforge, "CGRN 227: Decree and oracle concerning the sanctuary of Aphrodite at Anaphe", in Collection of Greek Ritual Norms (CGRN), 2017-, consulted on December 22, 2024. URL: http://cgrn.ulg.ac.be/file/227/; DOI: https://doi.org/10.54510/CGRN227.

Full citation of the CGRN in a list of abbreviations or a bibliography is the following : Jan-Mathieu Carbon, Saskia Peels-Matthey, Vinciane Pirenne-Delforge, Collection of Greek Ritual Norms (CGRN), 2017-, consulted on December 22, 2024. URL: http://cgrn.ulg.ac.be; DOI: https://doi.org/10.54510/CGRN0. 

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<p>Edition here based on Hiller von Gaertringen <bibl type="abbr" n="IG XII.3">IG XII.3</bibl> 248, with a facsimile, and p. 279.</p>
				
<p>Cf. also: Ziehen <bibl type="abbr" n="LGS II">LGS II</bibl> 122; 
		Dittenberger <bibl type="abbr" n="SIG³">SIG³</bibl> 977;
		Sokolowski <bibl type="abbr" n="LSCG">LSCG</bibl> 129;
		<bibl type="author_date" n="Quadrino_2013">Quadrino 2013</bibl>, with a ph. (fig. 11) and an Italian translation.</p>

<p>Further bibliography: <bibl type="author_date" n="Amandry_1950">Amandry 1950</bibl>: 154-155;
		<bibl type="author_date" n="Donohue_1988">Donohue 1988</bibl>;
		<bibl type="author_date" n="Purvis_2003">Purvis 2003</bibl>; 
		<bibl type="author_date" n="Bremmer_2005b">Bremmer 2005b</bibl>.
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<lb xml:id="line_4" n="4" break="no"/><space quantity="1" unit="character"/> ως</w></name> καὶ τοῦ <name type="oracle"><name type="authority"><w lemma="χρησμός">χρησμοῦ</w></name></name> <w lemma="ἀντίγραφος">ἀντίγραφά</w> <w lemma="εἰμί">ἐστιν</w> <w lemma="ὅδε">τάδε</w>.

<lb xml:id="line_5" n="5"/><w lemma="δοκέω">ἔδοξε</w> τᾶι <name type="group"><w lemma="βουλή">βουλᾶι</w></name> καὶ τῶι <name type="group"><w lemma="δῆμος">δάμωι</w></name>, <name type="title"><w lemma="ἄρχων">ἀρχόντων</w></name> Ξενο

<lb xml:id="line_6" n="6" break="no"/>μνάστου Ἀριστομάχου Σωσικλεῦς καὶ <name type="group"><w lemma="βουλή">βουλᾶς</w></name> <w lemma="γνώμη">γνώμα</w>· 

<lb xml:id="line_7" n="7"/><w lemma="ὑπέρ">ὑπὲρ</w> τᾶς <w lemma="ἔφοδος">ἐφόδου</w> ἇς <w lemma="ποιέω">ἐποιήσατο</w> Τιμ<supplied reason="lost">ό</supplied>θεος Σωσικ

<lb xml:id="line_8" n="8" break="no"/><space quantity="1" unit="character"/> λεῦς, <w lemma="κατά">κατὰ</w> δὲ <w lemma="ὑοθεσία">ὑοθεσίαν</w> Ἰσοπόλιος· <w lemma="ἄξιος">ἀξίως</w> <w lemma="αὐτός">αὐτῶι</w> <w lemma="δίδωμι">δοθῆ
			
<lb xml:id="line_9" n="9" break="no"/><space quantity="1" unit="character"/> μεν</w> <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="ἱερόν">ἱερῶι</w></name> τοῦ <name type="deity" key="Apollo"><w lemma="Ἀπόλλων">Ἀπόλλωνος</w></name> τοῦ <name type="epithet" key="Asgelatas"> <w lemma="Ἀσγελάτας">Ἀσγελάτα</w></name> <w lemma="τόπος">τό
					
<lb xml:id="line_10" n="10" break="no"/><space quantity="1" unit="character"/> πον</w>, <w lemma="ὥστε">ὥσ<supplied reason="lost">τε</supplied></w> <name type="structure"><w lemma="ναός"><supplied reason="lost">ναὸ</supplied>ν</w></name> <name type="deity" key="Aphrodite"><w lemma="Ἀφροδίτη">Ἀφροδίτας</w></name> <w lemma="οἰκοδομέω">οἰκοδομῆσαι</w>, <w lemma="ὕλη">ὕλ<supplied reason="lost">α</supplied>ι</w> καὶ <w lemma="λίθος">λί 
			
<lb xml:id="line_11" n="11" break="no"/>θοις</w> καὶ <w lemma="χοῦς"><unclear>χ</unclear>οῒ</w> <w lemma="χράω"><supplied reason="lost">χ</supplied>ρώμενος</w> <w lemma="ἐκ">ἐκ</w> τοῦ <name type="structure"><w lemma="ἱερόν">ἱεροῦ</w></name> <w lemma="ὅς">ὧν</w> <w lemma="κα">κα</w> <w lemma="χρεία">χρείαν</w> <w lemma="ἔχω">ἔχηι</w>, 

<lb xml:id="line_12" n="12"/><w lemma="ἐν">ἐν</w> τῶι <w lemma="τόπος">τόπωι</w> <w lemma="ἐν">ἐν</w> τᾶι <name type="structure"><w lemma="αἱμασιά">αἱμασιᾷ</w></name> <w lemma="ὅπου">ὁπεῖ</w> ἁ <w lemma="ἐλαία">ἐλαία</w> <w lemma="ὅς">ἁ</w> <w lemma="πρός">ποτὶ</w> τὸν 

<lb xml:id="line_13" n="13"/><name type="structure"><space quantity="1" unit="character"/> Εὐδώρειον</name> <name type="structure"><w lemma="οἶκος">οἶκον</w></name> καὶ τὸν <name type="structure">Μειδίλειον</name>· τὸν δὲ <w lemma="τόπος">τόπον</w>, 
		
<lb xml:id="line_14" n="14"/><w lemma="ὅπου"><supplied reason="lost">ὁ</supplied>πεῖ</w> ὁ <name type="structure"><w lemma="βωμός">βωμὸς</w></name> τοῦ <name type="deity" key="Zeus"><name type="epithet" key="Ktesios"><w lemma="Κτήσιος">Κτησίου</w></name></name> καὶ τὸ <name type="object"><w lemma="ξοάνιον">ξοάνιον</w></name>, τὸν <w lemma="τοῖχος">τοῖχον</w>
					
<lb xml:id="line_15" n="15"/><w lemma="λύω">λύσαντα</w> τὰν <name type="structure"><w lemma="πάροδος">πάροδον</w></name>
<w lemma="ποιέω">ποιῆσαι</w> <w lemma="εἰς">ἐς</w> τὸν <name type="structure"><w lemma="ναός">ναὸν</w></name>

<lb xml:id="line_16" n="16"/><w lemma="οὗτος"><unclear>τ</unclear>αύται</w>, καὶ <w lemma="οἰκοδομέω">οἰκοδομηθέντος</w> τοῦ <name type="structure"><w lemma="τοῖχος">τοίχου</w></name> τὸν <name type="structure"><w lemma="βωμός">βωμὸν</w></name>
		
<lb xml:id="line_17" n="17"/>καὶ τὸ <name type="object"><w lemma="ξοάνιον">ξοάνιον</w></name> <w lemma="καθίστημι">καταστᾶσαι</w> <w lemma="πάλιν">πάλιν</w> <w lemma="εἰς">ἐς</w> τὸν <name type="structure"><w lemma="τοῖχος">τοῖ 
			
<lb xml:id="line_18" n="18" break="no"/>χον</w></name>· τὰς δὲ <name type="object"><w lemma="στήλη">στάλας</w></name> τὰς <w lemma="εἰμί">οὔσας</w> <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="τοῖχος">τοίχωι</w></name>
			
<lb xml:id="line_19" n="19"/>καὶ τὸν (sic) <w lemma="ἀπόρρανθρον">ἀπόρανθρον</w> <w lemma="ὅσος">ὅσας</w> μέν <w lemma="κα">κα</w> <w lemma="δυνατός">δυνατὸν</w> <w lemma="εἰμί">ἦι</w>
				
<lb xml:id="line_20" n="20"/><w lemma="αὐτός">αὐτεῖ</w> <w lemma="καθίστημι">καταστᾶσαι</w>· <w lemma="ὅσος">ὅσαις</w> δέ <w lemma="κα"><supplied reason="lost">κα</supplied></w> <w lemma="μή">μὴ</w> <w lemma="εἰμί">ἦι</w> <w lemma="τόπος">τόπος</w> <w lemma="ὅπου">ὁπεῖ</w> <w lemma="κα">κα</w>
					
<lb xml:id="line_21" n="21"/><w lemma="δοκέω">δοκῆι</w> <w lemma="χρήσιμος">χρήσιμον</w> <w lemma="εἰμί">ἦμεν</w>·  <w lemma="συντελέω">συντελεσθέντος</w> δὲ 

<lb xml:id="line_22" n="22"/>τοῦ <name type="structure"><w lemma="ναός">ναοῦ</w></name> <w lemma="εἰμί">ἦμεν</w> <name type="group"><w lemma="δημόσιος">δαμόσιον</w></name> <w lemma="κατά">καθὰ</w> καὶ
ὁ <name type="deity" key="Apollo"><w lemma="θεός">θεὸς</w></name> <name type="authority"><name type="oracle"><w lemma="χράω">ἔχρησε</w></name></name>.
					
<lb xml:id="line_23" n="23"/>τᾶς δὲ <name type="invocation"><w lemma="ἐπερώτησις">ἐπερωτάσιος</w></name> καὶ τοῦ <name type="oracle"><name type="authority"><w lemma="χρησμός">χρησμοῦ</w></name></name> <w lemma="ἀντίγραφος">ἀντίγροφόν</w>
			
<lb xml:id="line_24" n="24"/><w lemma="εἰμί">ἐστι</w> τὰ <w lemma="ὑπογράφω">ὑπογεγραμμένα</w>. 

<lb/><space quantity="1" unit="line"/>
			
<lb xml:id="line_25" n="25"/><space quantity="1" unit="character"/> <name type="invocation"><w lemma="ἐπερωτάω">ἐπερωτᾶι</w></name> Τιμόθεος <supplied reason="lost">τὸ</supplied>ν <name type="deity" key="Apollo"> <w lemma="θεός">θεὸν</w></name> <w lemma="πότερος">πότερον</w>
					
<lb xml:id="line_26" n="26"/><space quantity="1" unit="character"/> <w lemma="αὐτός">αὐτῶι</w> <w lemma="λωΐων">λῶιον</w> καὶ <w lemma="ἀγαθός">ἄμει<supplied reason="lost">νό</supplied>ν</w> <w lemma="εἰμί">ἐστιν</w> <w lemma="αἰτέω">αἰτήσασθαι</w>
					 
<lb xml:id="line_27" n="27"/><space quantity="1" unit="character"/> τὰν <name type="group"><w lemma="πόλις">πόλιν</w></name> <w lemma="ἐν">ἐν</w> <surplus>τ</surplus> ὧι <w lemma="ἐπινοέω">ἐπινοεῖ</w> <w lemma="τόπος">τόπωι</w>, <w lemma="ἐν">ἐν</w> τῶι τοῦ
					
<lb xml:id="line_28" n="28"/><space quantity="1" unit="character"/> <name type="deity" key="Apollo"><w lemma="Ἀπόλλων">Ἀπόλλωνος</w></name> τοῦ <name type="epithet" key="Asgelatas"><w lemma="Ἀσγελάτας">Ἀσγελάτα</w></name>, <w lemma="ὥστε">ὥστε</w> <name type="structure"><w lemma="ναός">ναὸν</w></name> τᾶς
					 
<lb xml:id="line_29" n="29"/><space quantity="1" unit="character"/> <name type="deity" key="Aphrodite"><w lemma="Ἀφροδίτη">Ἀφροδίτας</w></name> <w lemma="οἰκοδομέω">οἰκοδ<supplied reason="lost">ο</supplied>μῆσαι</w> καὶ <w lemma="εἰμί">ἦμεν</w> <name type="group"><w lemma="δημόσιος">δαμόσιον</w></name>,
					
<lb xml:id="line_30" n="30"/><space quantity="1" unit="character"/> ἢ <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="ἱερόν">ἱερῶι</w></name> τοῦ <name type="deity" key="Asclepius"><w lemma="Ἀσκληπιός">Ἀ<supplied reason="lost">κ</supplied>λαπιοῦ</w></name> <w lemma="ἐν">ἐν</w> <w lemma="ὅς">ὧι</w> <w lemma="ἐπινοέω">ἐπινοεῖ</w>
			
<lb xml:id="line_31" n="31"/><space quantity="1" unit="character"/> <w lemma="τόπος">τόπωι</w>. ὁ <name type="deity" key="Apollo"><w lemma="θεός">θεὸς</w></name> <name type="authority"><name type="oracle"><w lemma="χράω">ἔχρησε</w></name></name> <w lemma="αἰτέω">αἰτήσασθ<supplied reason="lost">α</supplied>ι</w> <w lemma="ἐν">ἐν</w> τῶι το<supplied reason="lost">ῦ</supplied> 
				
<lb xml:id="line_32" n="32"/><space quantity="1" unit="character"/> <name type="deity" key="Apollo"><w lemma="Ἀπόλλων">Ἀπόλλωνος</w></name>· <w lemma="τελέω">τελεσθέντος</w> δὲ τοῦ <name type="structure"><w lemma="ναός">ναοῦ</w></name> <w lemma="ἀναγράφω">ἀνα
					
<lb xml:id="line_33" n="33" break="no"/><space quantity="1" unit="character"/> γραφῆμεν</w> τό τε <name type="authority"><w lemma="ψήφισμα">ψάφισμα</w></name> καὶ τὸν <name type="oracle"><name type="authority"><w lemma="χρησμός">χρησμὸν</w></name></name>
			
<lb xml:id="line_34" n="34"/><space quantity="1" unit="character"/> καὶ τὰν <w lemma="ἔφοδος">ἔφοδον</w> <w lemma="στέλλω">ἐστάλαν</w> <w lemma="λιθίνος">λιθίναν</w>. <w lemma="περί">περὶ</w> δὴ
					
<lb xml:id="line_35" n="35"/><space quantity="1" unit="character"/> <w lemma="αὐτός">τούτων</w> <w lemma="δοκέω">δεδόχθαι</w> τᾶι <name type="group"><w lemma="βουλή">βουλᾶι</w></name> <w lemma="δίδωμι">δεδόσθαι</w> 
					 
<lb xml:id="line_36" n="36"/><space quantity="1" unit="character"/> <w lemma="αὐτός">αὐτῶι</w> <w lemma="καθάπερ">καθάπερ</w> <w lemma="αἰτέω">αἰτεῖται</w>, εἴ <w lemma="κα">κα</w> <w lemma="δοκέω"><supplied reason="lost">δό</supplied>ξηι</w>
					
<lb xml:id="line_37" n="37"/><space quantity="1" unit="character"/> τᾶι <name type="group"><w lemma="ἐκκλησία">ἐκκλησίαι</w></name>. <space quantity="1" unit="line"/>
				</ab>
			
			</div>
			<div type="translation" xml:lang="eng">
				<head>Translation</head>
				
<p>[... and when the temple is finished, let it be public] just as also the god proclaimed in his oracle. The following are the copies of the inquiry and the oracle. It was resolved by the council and the people, (5) when Xenomnastos, Aristomachos and Sosikles were archons, and on the motion of the council: concerning the formal proposal which Timotheos son of Sosikles, by adoption son of Isopolis, has made, (it is) fitting that he be provided a place in the sanctuary of Apollo Asgelatas so as to build a temple of Aphrodite, using wood and (10) stones and earth from the sanctuary in whatever quantities he needs, in the place on the terrace-wall where the olive-tree (lies), next to the Eudoreian building and the Meidileian one. As for the place in which (are situated) the altar of (Zeus) Ktesios and the small wooden statue, having disassembled the wall, he is to make the entryway into the temple (15) in this place, and when the wall has been rebuilt, reerect the altar and the small wooden statue in the wall. He is also to reinstall the lustral basin and the stelai which are next to the wall, as much as possible; for those (stelai) for which there is no room, (he is to install them) wherever (20) it seems suitable. And when the temple is finished, let it be public just as also the god proclaimed in his oracle. What is written below is a copy of the inquiry and the oracle. Timotheos asks the god whether (25) it is better and advantageous for him, to petition the city so that he build a temple of Aphrodite and that it be public, in the place which he has in mind in the sanctuary of Apollo Asgelatas or in the place which he has in mind in the sanctuary of Asclepius. (30) The god proclaimed in his oracle (that) he was to ask (the city in order to build it) in the sanctuary of Apollo; and when the temple is completed, to write up the decree and the oracle and the formal proposal on a stone stele. Concerning these matters, it was resolved by the council to grant (35) him according to what is asked, if it please the assembly.</p>
				
			</div>
			<div type="translation" xml:lang="fre">
				<head>Traduction </head>

<p>[... le temple ayant été achevé, qu'il soit public] tout comme le dieu en a émis l'oracle. Voici les copies de la demande et de l'oracle. Il a plu au conseil et au peuple, sous l'archontat de (5) Xenomnastos, Aristomachos et Sosiklès, et sur proposition du conseil; au sujet de la démarche de Timotheos fils de Sosiklès, par adoption fils d'Isopolis, il convient que lui soit donné un emplacement dans le sanctuaire d'Apollon Asgelatas, afin d'y construire [un temple] d'Aphrodite en utilisant le bois, les pierres (10) et la terre provenant du sanctuaire et dont il aurait besoin à cet emplacement, à savoir dans le terrassement où (se trouve) l'olivier, vers le bâtiment Eudoreion et le Meidileion. Quant à l'endroit où (se trouvent) l'autel du Ktesios et la petite effigie, après avoir démonté le mur, qu'il y aménage l'accès au temple (15) et, après avoir remonté le mur, qu'il replace l'autel et la petite effigie dans le mur. Quant aux stèles qui sont contre le mur et le bassin lustral, qu'il les installe là autant que possible; celles pour lesquelles il n’y a pas la place, (qu'il les installe) là où cela (20) lui semble adéquat. Une fois le temple achevé, qu'il soit public, conformément à l’oracle du dieu. Ce qui est gravé ci-dessous est la copie de la demande et de l'oracle : Timotheos a demandé au dieu auquel des deux emplacements qu'il a en tête (25) il serait meilleur et plus avantageux de demander à la cité de construire un temple d'Aphrodite et de le rendre public, soit dans le sanctuaire d'Apollon Asgelatas, soit dans le sanctuaire d'Asclépios. (30) Le dieu a décrété qu'il fallait demander que ce soit dans celui d'Apollon, et une fois le temple achevé de consigner le décret, l'oracle, ainsi que la proposition formelle sur une stèle de pierre. Sur ces points, qu'il plaise au conseil que (cela) lui soit accordé conformément à ce qui est demandé, si cela convient à l'assemblée.</p>

			</div>
			<div type="commentary">
				<head>Commentary</head>
				
<p> This inscribed dossier is comprised of multiple documents regarding the proposal by Timotheos, a private citizen, that a temple of Aphrodite be erected in Anaphe. It includes: perhaps an element of the resolution of the council of Anaphe (lines 1-3; in a somewhat different hand or at least in taller letters, see Layout), partially citing the oracle given to Timotheos, but also apparently introducing what follows as copies of the inquiry of Timotheos and the oracle granted to him (but these are only transcribed later, at lines 24-33, see below); the decree of the assembly of Anaphe following the motion of the council (line 5) relaying the initiative of Timotheos and stipulating prescriptions for the erection of the temple of Aphrodite in the sanctuary of Apollo Asgelatas (lines 4-21); a repeated heading introducing the inquiry and the oracle (lines 22-23), which are then reported in full (lines 24-33); finally, the resolution of the council of Anaphe is also summarized in conclusion (lines 33-36). According to line 33, we would have expected to read a transcription of the ἔφοδος, the formal petition made to the council of Anaphe by Timotheos, but this is not preserved (see also line 7 below); it may have been included in the introduction to the inscribed dossier, in the lines now missing above the extant text on the stele (perhaps as part of the decree of the council, which may be partially preserved in lines 1-2).</p>
              
<p> Despite the complexity of this presentation, the text is relatively clear on the procedure attempted by Timotheos and it provides a detailed picture of how a private individual could reshape the cultic landscape (and thereby the ritual norms) of his community. Timotheos had an idea to construct a sanctuary of Aphrodite at Anaphe, but he apparently hesitated as to whether this should form a part of the sanctuary of Apollo Asgelatas, and thereby become a civic sanctuary, or become a part of the sanctuary of Asclepius, thus perhaps remaining private (see also below on lines 21-34). As with many other private plans concerning new sanctuaries or innovative cultic frameworks, Timotheos sought the approval of an oracle to validate his project (cf. esp. <ref target="CGRN_104/">CGRN 104</ref>, Halikarnassos). But the project here moved beyond a private dimension. In the political sphere of his community, Timotheos reported the oracle response to the council of Anaphe, who followed its recommendation; the assembly of Anaphe then followed the resolution of the council and specified the practical parameters of the new project. As a result of the actions of a private individual, then, a cult of Aphrodite was integrated into an existing public sanctuary.</p>
				
<p>Line 7: The term ἔφοδος refers to a formal proposal made by someone who does not belong to the council (Quaderni, p. 336, n. 20). </p>
				
<p>Line 9: The sanctuary of Apollo is located on a promontory at the eastern end of the island of Anaphe, east of the ancient city. A monastery was built on the site in the 18th century. Systematic excavation is still expected: the visible remains are a strong surrounding wall and the blocks of a marble temple; this ensemble is globally dated between the Classical and Hellenistic periods (Quaderni, p. 332, with figs. 6-10). The form Asgelatas of Apollo’s cult-title is only attested in Anaphe, where the <foreign>panegyris</foreign> of the Asgelaia was celebrated (cf. <bibl type="abbr" n="IG XII.3">IG XII.3</bibl> 249, line 22, with two occurrences of the epithet in lines 25 and 29). Literary evidence has preserved the form Aigletes (Call. fr. 7, 19-23 Pfeiffer; A.R. <title>Argon.</title> 4.1701-1731), in connection with the term αἴγλη, the light emanating from Apollo’s bow when the god saved the Argonauts from a storm; in connection with this mythical rescue, the island was named Anaphe, etymologically linked to the verb ἀναφαίνω). Sometime between 150 and 250 AD, an <foreign>archiatros</foreign> made a dedication to Apollon Aigletes in Anaphe (<bibl type="abbr" n="IG XII.3">IG XII.3</bibl> 259). Since that block was found reused in the church of the monastery, we can presume that, at least in the Imperial period, both cult-titles, Asgelatas and Aigletes, were probably used. For a hypothetical origin of the cult-title, see Bremmer, with Quaderni, p. 352-355.</p>
				
<p>Lines 9-13: Since public land is concerned, a place is given (δοθῆμεν) and not sold to Timotheos within the sanctuary of Apollo Asgelatas (on this point, see also below on lines 21-31). Some of the wood, stone and earth needed for the construction of the temple of Aphrodite also seems to have been available on the site of the sanctuary itself. The place of construction is determined by landmarks on a terrace (on the term αἱμασιά, see Quaderni, p. 340-341): an olive tree and two buildings whose names are formed from anthroponyms, Εὔδωρος and Μειδίλεως, perhaps dedicators of these constructions in the sanctuary of Apollo. Their exact purpose remains unknown and it is unlikely that they are <foreign>heroa</foreign> (Ziehen) or private dwellings (Dittenberger). For sacred places closely related to personal names, see here <ref target="http://cgrn.ulg.ac.be/CGRN_13/">CGRN 13</ref> (Selinous), lines 9 and 17.</p>
				
<p>Lines 14-17: The layout of the new temple involves a series of works within the existing framework of the sanctuary: the dismantling of a wall (perhaps one belonging to the terrace, αἱμασιά), which implies the temporary relocation of an altar of Zeus Ktesios; a ξοάνιον also has to be moved, i.e. a small ξοάνον, which could be a wooden effigy, if one sticks to the etymology of the term (on this point, see Donohue). At any rate, the wording seems to associate the statuette with the altar. However, texts related to cults of the Ktesios, “Protector of the acquisition of goods”, hardly associate the god with anthropomorphic representations (see Jacoby, <bibl type="abbr" n="FGrH">FGrH</bibl> 140 F 22 = Athen. 11.473b-c; <bibl type="abbr" n="I.Thesp.">I.Thesp.</bibl> 324, with the figure of a snake; for Zeus Ktesios on nearby Thera, see also <bibl type="abbr" n="IG XII.3">IG XII.3</bibl> 1361; cf. Pasios in the present collection, <ref target="CGRN_96">CGRN 96</ref>, Kos, lines 149-155). It is therefore better to preserve the anonymity of the statuette. The dismantling of the wall obviously allowed access to the construction site, but the wall would need to be reassembled and both the altar and the statuette placed there again. Access to the new temple of Aphrodite was to be from another side, through an entrance specially constructed for this purpose. </p>
				
<p>Lines 18-20: In the wall to be dismantled and reassembled were stelae, no doubt inscribed and thus displayed (as is of course the case in various sanctuaries of Apollo in the Greek world; see here <ref target="http://cgrn.ulg.ac.be/CGRN_2/">CGRN 2</ref>, Gortyn). If there is not enough room in the reconstructed wall, the stelae would have to be placed elsewhere (probably to continue being read). For the lustral basin, the anticipated word is τὸ ἀπορραντήριον. What we find here is probably a variant form, τὸ ἀπόρρανθρον (accepted as such by <bibl type="abbr" n="LSJ">LSJ</bibl> s.v.; the only other attestation of the word may be in <bibl type="abbr" n="IK.Priene">IK.Priene</bibl> 154-155, if one follows the restoration of the dedication of a joint altar for Athena Polias and Augustus at Priene, [— ἀνέθηκεν (?) τὸν βωμὸν σὺν τῶι ἀπορρ]άνθρωι). However, the stone here clearly reads τὸν ἀπόρανθρον, which seems to be a mistake of the cutter, as the object is expected to be neuter rather than masculine; this also causes problems for the syntax of the relevant lines, since the relative clauses are constructed in the feminine plural (ὅσας, ὅσαις), following the object στάλας. The presence of a ritual basin in this place implies a form of boundary involving a gesture of purification, perhaps before performing a ritual for Ktesios (some further topographical hypotheses are developed by Quadrino, p. 346-349). </p>
				
<p>Line 21-34: The identity of the oracle consulted by Timotheos is not known (Delphi is one possibility, see Amandry). The issue is not the relevance of building a temple of Aphrodite (despite the private nature of the initiative), but the identity of the sanctuary where the new construction might take place and the public character of the cult. The wording of the question follows a well-attested formula (λῶιον καὶ ἄμεινον: see here <ref target="CGRN_104">CGRN 104</ref>, Halikarnassos, lines 4, 5-6); the idea that a consultant did not spell out their plan in complete detail or let the oracle respond to a plan in their "mind" is also a frequent occurrence (for the phrasing ὧι ἐπινοεῖ, compare the Delphic oracular consultation of Mnesiepes from Paros, <ref target="http://cgrn.ulg.ac.be/CGRN_240/">CGRN 240</ref>, line 15: τιμῶντι Ἀρχίλοχον τὸμ ποιητάν, καθ᾽ ἃ ἐπινοεῖ; see also now several of the fragmentary enquiries from Dodona, esp. <bibl type="abbr" n="DVC">DVC</bibl> 3702, and also nos. 250B, 2820, 3660B and 3661A). The oracle declared that the new temple would be “public” (see also the restoration in line 2) and built in Apollo’s sanctuary rather than that of Asclepius. The god also recommends engraving and displaying the various elements of the procedure. We know other examples of sanctuaries founded by private individuals, normally on their own estate or property (see here <ref target="http://cgrn.ulg.ac.be/CGRN_96/">CGRN 96</ref>, Kos; <ref target="http://cgrn.ulg.ac.be/CGRN_152/">CGRN 152</ref>, Thera). After their foundation, many of these cults remained private, whether for a time or in perpetuity (see further Purvis). In the present case, the initiative is private, and probably also the financing of the work (except for some materials readily available in the sanctuary, cf. lines 10-11). On the other hand, the land chosen is public and the cult must be public as well. We may perhaps imply from Timotheos' question that the sanctuary of Asclepius, by contrast with that of Apollo Asgelatas, was not public.</p>
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