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>CGRN 227</
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> concerning the sanctuary of Aphrodite at Anaphe</
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<
author
>Jan-Mathieu Carbon</
author
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<
author
>Vinciane Pirenne-Delforge</
author
>
</
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<
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<
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>Collection of Greek Ritual Norms, Collège de France - University of Liège.</
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<
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>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/CGRN227</
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).</
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> <
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>Stele</
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> (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 <
title
>IG</
title
> archives in Berlin. Quadrino, who photographed the stone in the Epigraphical Museum in Athens, does not give its measurements.</
p
>
<
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<
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<
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<
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<
p
>The letters in the first three extant lines are taller than those preserved on the rest of the stone.</
p
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<
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p
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<
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p
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<
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<
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<
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desc
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><
ref
target
=
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type
=
"external"
>Anaphe</
ref
>. 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) .</
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<
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<
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<
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<
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<
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<
head
>Bibliography</
head
>
<
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
>.
</
p
>
</
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<
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<
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><
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>, <
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<
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<
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<
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> <
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lemma
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name
type
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><
w
lemma
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"ἱερόν"
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w
></
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> τοῦ <
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key
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>, <
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supplied
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> <
name
type
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><
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lemma
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><
supplied
reason
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supplied
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></
name
> <
name
type
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key
=
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> <
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unclear
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supplied
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supplied
>ρώμενος</
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> <
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lemma
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name
type
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<
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> <
w
lemma
=
"ἐν"
>ἐν</
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> τᾶι <
name
type
=
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><
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lemma
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> <
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> ἁ <
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lemma
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> <
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<
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name
type
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></
name
> καὶ τὸν <
name
type
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>,
<
lb
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n
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w
lemma
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supplied
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key
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key
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name
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type
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w
lemma
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<
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<
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> <
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lemma
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<
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<
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> <
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lemma
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name
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<
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<
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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.</
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>
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>