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<title><idno type="filename">CGRN 234</idno>: <rs type="textType" key="decree">Decrees</rs> regulating the protection of the Heraion at Arkesine on Amorgos</title>
<author>Jan-Mathieu Carbon</author>
<author>Vinciane Pirenne-Delforge</author>
</titleStmt>
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<authority>Collection of Greek Ritual Norms, Collège de France - University of Liège.</authority>
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<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/CGRN234</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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<p>Blueish marble stele broken in two parts, completely worn in its upper part. </p>
<p><dimensions>
<height unit="cm">76</height>
<width unit="cm">53</width>
<depth unit="cm">14</depth>
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<p>The two decrees reprised here are engraved on the same stele, the oldest text in the upper part, the most recent in the middle part. A third text is engraved in the lower part of the stele, an official inscription from the 4th century BC recording a loan by the three cities of Amorgos (<bibl type="abbr" n="IG XII.7">IG XII.7</bibl> 68). This is seemingly unrelated to the two other decrees, but it was probably decided that an official copy of this transaction needed to be kept in the Heraion (see Commentary below). On the front of the stele, fragments of the marble have fallen out, making the oldest inscription difficult to read. The most recent of the two decrees is headed by the invocation ΘΕΟΙ in larger characters.</p>
<p>Letters: <height unit="cm">1.5</height></p>
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<p><origDate notBefore="-0500" notAfter="-0400">5th century BC</origDate> and <origDate notBefore="-0400" notAfter="-0300">4th century BC</origDate>
</p>
<p><desc>Justification: lettering of each text (Delamarre). Additionally, decree A is written in the Ionic script and dialect (cf. Delamarre's facsimile; infinitive καίεν, line A2; long -ο for -ου; etc.), while decree B does not preserve this script and is written in <foreign>koine</foreign> (cf. e.g. ἐξείργειν, line B5; Ἥραι, line B7). In other words, decree A is anterior to the alphabetic reform of 403/2 BC and decree B at least somewhat posterior to it.</desc></p>
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<provenance>
<p><placeName type="ancientFindspot" key="Amorgos" n="Aegean_Islands"><ref target="https://pleiades.stoa.org/places/599517" type="external">Arkesine</ref> on the island of Amorgos</placeName>. The stone was found reused in a wall on the path leading to the citadel.
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<language ident="gre">Modern Greek</language>
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<change>Revised by XX in 20XX.</change>
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<div type="bibliography">
<head>Bibliography</head>
<p>Edition here based on Delamarre <bibl type="abbr" n="IG XII.7">IG XII.7</bibl> 1-2 and <bibl type="author_date" n="Delamarre_1903">Delamarre 1903</bibl>: 155, for decree A, line 4. In the same decree (A), we read some additional letters or traces of letters on the basis of the fascimile given by Delamarre.</p>
<p>Cf. also: Ziehen <bibl type="abbr" n="LGS II">LGS II</bibl> 95-96;
Hiller von Gaertringen <bibl type="abbr" n="SIG³">SIG³</bibl> 981;
Sokolowski <bibl type="abbr" n="LSCG">LSCG</bibl> 100-101.
</p>
<p>Further bibliography: <bibl type="author_date" n="Delamarre_1903">Delamarre 1903</bibl>;
<bibl type="author_date" n="Butz_1996">Butz 1996</bibl>;
<bibl type="author_date" n="Reger_2004">Reger 2004</bibl>: 734;
<bibl type="author_date" n="Peels_2016">Peels 2016</bibl>: 189-196.
</p>
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<div type="edition">
<head>Text</head>
<ab subtype="Text" n="A">Decree A
<lb xml:id="line_A1" n="A1"/><w lemma="δοκέω">ἔδοξε<supplied reason="lost">ν</supplied></w> <supplied reason="lost">τῆι</supplied> <name type="group"><w lemma="βουλή"><supplied reason="lost">βολῆι</supplied></w></name> <supplied reason="lost">κ</supplied>αὶ τῶι <name type="group"><w lemma="δῆμος">δήμωι</w></name>· Ὀρθ<unclear>ε</unclear>
<lb xml:id="line_A2" n="A2" break="no"/>σίλεως <w lemma="λέγω"><supplied reason="lost">εῖπεν</supplied></w>· <w lemma="πῦρ">πῦρ</w> <w lemma="μηδείς">μηδένα</w> <w lemma="καίω">καίεν</w>
<lb xml:id="line_A3" n="A3"/><supplied reason="lost">ἐν</supplied> τῶι <name type="structure"><w lemma="Ἡραῖος">Ἡρ<unclear>α</unclear><supplied reason="lost">ίωι</supplied></w></name> <supplied reason="lost">πρὸ</supplied>ς το̑ <w lemma="καινός">καινο̑</w> <name type="structure"><w lemma="οἶκος">οἶκο</w></name> τῆς <w lemma="γωνία">γω<supplied reason="omitted">ν</supplied>
<lb xml:id="line_A4" n="A4" break="no"/>ίας</w> καὶ το̑ <name type="structure"><w lemma="ναός">νε<supplied reason="lost">ὼ</supplied></w></name> <supplied reason="lost">καὶ</supplied> <supplied reason="lost">πρ</supplied>ὸς το̑ <name type="deity" key="Apollo"><name type="epithet" key="Lykeios"><name type="structure"><w lemma="Λυκείος">Λυκείο</w></name></name></name>· <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις"><supplied reason="lost">τι</supplied>
<lb xml:id="line_A5" n="A5" break="no"/>ς</w> καί<supplied reason="lost">η</supplied>ι, <w lemma="ἀποτίνω">ἀποτι<supplied reason="lost">νέτω</supplied></w> <w lemma="δέκα"><supplied reason="lost">δέκ</supplied><unclear>α</unclear></w> <w lemma="δραχμή"><unclear>δ</unclear>ρ<unclear>α</unclear><supplied reason="lost">χ</supplied>μὰς</w> <w lemma="ἱερός"><supplied reason="lost">ἱερὰς</supplied></w>
<lb xml:id="line_A6" n="A6"/><supplied reason="lost">τ</supplied><unclear>ῆ</unclear>ι <name type="deity" key="Hera"><w lemma="Ἧρα"><unclear>Ἥ</unclear>ρ<unclear>η</unclear>ι</w></name>.
</ab>
<ab subtype="Text" n="B">Decree B
<lb xml:id="line_B1" n="B1"/><name type="deity" key="generic"><w lemma="θεός">θεοί</w></name>
<lb xml:id="line_B2" n="B2"/><w lemma="δοκέω">ἔδοξεν</w> τῆι <name type="group"><w lemma="βουλή">βο<supplied reason="lost">υλ</supplied>ῆι</w></name> καὶ τῶι <name type="group"><w lemma="δῆμος">δήμωι</w></name>· Ἀγήνω<supplied reason="lost">ρ</supplied>
<lb xml:id="line_B3" n="B3"/><w lemma="λέγω">εἶπε</w>· Μελίτων <w lemma="ἐπιστατέω">ἐπ<supplied reason="lost">εσ</supplied>τάτει</w>· μὴ <w lemma="ἔξειμι">ἐξεῖναι</w> <w lemma="κατάγω">κατά
<lb xml:id="line_B4" n="B4" break="no"/><supplied reason="lost">γ</supplied>εσθαι</w> <w lemma="εἰς">εἰς</w> τὸ <name type="structure"><name type="deity" key="Hera"><w lemma="Ἡραῖον">Ἡραῖ<supplied reason="lost">ον</supplied></w></name></name> <name type="person"><w lemma="ξένος">ξένωι</w></name> <w lemma="μηδείς">μηδενί</w>, <w lemma="ἐπιμελέομαι">ἐπιμελε<supplied reason="lost">ῖ</supplied>
<lb xml:id="line_B5" n="B5" break="no"/><supplied reason="lost">σ</supplied>θαι</w> δὲ τὸν <name type="personnel"><w lemma="νεωκόρος">νεωκό<supplied reason="lost">ρο</supplied>ν</w></name> καὶ <w lemma="ἐξείργω">ἐξείργειν</w>· <w lemma="ἐάν">ἐὰν</w> δὲ
<lb xml:id="line_B6" n="B6"/><w lemma="μή">μὴ</w> <w lemma="ἐξείργω">ἐξείργηι</w>, <w lemma="ἀποτίνω">ἀποτ<supplied reason="lost">ίνει</supplied>ν</w> <w lemma="αὐτός">αὐτὸν</w> τῆς <w lemma="ἥμερος">ἡμέρας</w>
<lb xml:id="line_B7" n="B7"/><w lemma="ἕκαστος">ἑκάστης</w> <w lemma="δέκα">δέκα</w> <w lemma="δραχμή">δρα<supplied reason="lost">χμ</supplied>ὰς</w> <w lemma="ἱερός">ἱερὰς</w> τῆι <name type="deity" key="Hera"><w lemma="Ἥρα">Ἥραι</w></name>· <w lemma="ἀναγράφω">ἀνα
<lb xml:id="line_B8" n="B8" break="no"/>γράψαι</w> δὲ <w lemma="ὅδε">τόδε</w> τὸ <name type="authority"><w lemma="ψήφισμα"><supplied reason="lost">ψή</supplied>φισμα</w></name> <w lemma="πρό">πρὸ</w> τῶν <name type="structure"><w lemma="θύρα">θυ<supplied reason="lost">ρ</supplied>
<lb xml:id="line_B9" n="B9" break="no"/><supplied reason="lost">ῶ</supplied>ν</w></name>, <w lemma="ἐπιμελέομαι">ἐπιμεληθῆ<supplied reason="lost">ναι</supplied></w> δὲ τοὺς <name type="personnel"><w lemma="νεωποίης">νεωποίας</w></name>.
</ab>
</div>
<div type="translation" xml:lang="eng">
<head>Translation</head>
<p>Decree A</p>
<p>Resolved by the council and the people; Orthesileos proposed: that no fire is lit in the Heraion at the corner between the new building and the temple, and towards the Lykeion. If anyone lights any fire, let him pay a penalty of [ten] drachmae [sacred] to Hera.</p>
<p>Decree B</p>
<p>Gods. Resolved by the council and the people; Agenor proposed; Meliton was <foreign>epistates</foreign>: it is not possible for any stranger to be lodged in the Heraion. The
<foreign>neokoros</foreign> is to take care of this and prevent it. If he does not prevent it, he himself is to pay a penalty of ten drachmae sacred to Hera for each day. Write up this decree in front of the doors; the <foreign>neopoiai</foreign> are to take care of it.</p>
</div>
<div type="translation" xml:lang="fre">
<head>Traduction </head>
<p>Décret A</p>
<p>Il a plu au conseil et au peuple, sur proposition d'Orthesileos, qu'on n'allume aucun feu dans l'Heraion du côté de l'angle formé par le bâtiment neuf et le temple, et du côté du Lykeion. Si quelqu'un en allume qu'il paie une amende de [dix] drachmes [consacrées] à Héra.</p>
<p>Décret B</p>
<p>Dieux. Il a plu au conseil et au peuple, sur proposition d'Agenor, Meliton étant épistate, qu'il ne soit permis à aucun étranger de loger dans l'Heraion. Que le néocore y veille et l'empêche. S'il ne l'empêche pas, qu'il paie lui-même, pour chaque journée, une amende de dix drachmes consacrées à Héra. Que ce décret soit transcrit devant les portes. Que les néopes y veillent.</p>
</div>
<div type="commentary">
<head>Commentary</head>
<p>The first and older text, decree A, aims to protect the sanctuary of Hera from the risk of fire. This is the oldest text known concerning the Heraion at Arkesine, an important sanctuary of the city where official acts were regularly displayed (cf. <bibl type="abbr" n="IG XII.7">IG XII.7</bibl> 6, 10, 16, etc.). Later, the city decided to have another regulation concerning the protection of the sanctuary engraved on the same stele: decree B. The stele was evidently still visible in the Heraion, likely "in front of the doors", where decree B is ordered to be inscribed (lines B8-9). This later decree is concerned with preventing foreigners from lodging in the sanctuary. As rules concerning the protection of sacred space, rather than explicitly focussing on the purity of this space for example, both decrees are not ritual norms in the strictest sense. However, the rules are likely connected with ritual practices taking place in the Heraion at Arkesine, since both may have some connection with (overnight?) feasting (see below). In any case, they perfectly illustrate some of the problems faced by the cult personnel in a sanctuary that was frequented by worshippers: risk of fire, on the one hand, and overnight lodging in the sanctuary, on the other. </p>
<p>Decree A</p>
<p>Lines 2-4: In line 2, it is possible that the restoration [εἶπεν] is too short for the available lacuna and that [ἐπεστάτε] is to be restored instead. Protecting sanctuaries from the risk of fire is also known at the same period in Athens (<bibl type="abbr" n="IG I³">IG I³</bibl> 4) or in Mantinea (<bibl type="abbr" n="IG V.2">IG V.2</bibl> 3). As Delamarre (1903: 158-159) has observed, γωνία refers to the angle or corner formed by the new building and the temple. It may be presumed that the opportunity to make a fire in this place was appealing because of the protection likely offered against the wind, as a result of the building of a new structure next to the temple. The Lykeion is the temple of Apollo Lykeios, not otherwise known in Arkesine, but clearly located in the immediate vicinity of the Heraion. Both the Heraion and the Lykeion remain unidentified. Why light a fire in these places in the sanctuary? Given the topographical details, we are obviously not dealing with a sacrificial fire lit on an altar. The aim was rather to control the practice by prohibiting the lighting of fires too close to these important buildings: a new οἶκος, the temple itself, and the neighbouring Lykeion. In other words, fires were apparently kindled for other purposes, possibly for torches or for cooking. If the consumption of sacrificial meat was to take place 'on the spot', which is a common feature in ritual norms (see e.g. here <ref target="CGRN_38">CGRN 38</ref> A, Chios, lines 8-9 and <ref target="CGRN_52">CGRN 52</ref>, Erchia, col. Α, lines 10-11, etc.), this might justify such a ban in the Heraion.</p>
<p>Lines 5-6: The amount of the fine remains somewhat uncertain, but is restored with some plausibility from the amount specified in decree B. A penalty was commonly consecrated to the god of the sanctuary where the offence was committed. In the present Collection, see e.g. at Kos: <ref target="http://cgrn.ulg.ac.be/CGRN_142/">CGRN 142</ref>, lines 15-16; <ref target="http://cgrn.ulg.ac.be/CGRN_147/">CGRN 147</ref>, lines 150-151; <ref target="http://cgrn.ulg.ac.be/CGRN_197/">CGRN 197</ref>, line 27.</p>
<p>Decree B</p>
<p>Lines 2-3: The verb κατάγεσθαι refers to overnight accommodation or lodging (for example, a καταγώγιον is mentioned next to the sanctuary of Hera at Plataia, Thuc. 3.68; see also <bibl type="abbr" n="IG V.2">IG V.2</bibl> 3, Tegea, § IV: τοῖ δὲ ξένοι καταγομένοι ἐξναι ἁμέραν καὶ νύκτα νέμεν ἐπιζύγιον, "a stranger lodging (there) may pasture one yoke of draught animals for a day and a night"). Accordingly, the prohibition in the Heraion is not a ritual command forbidding access to the sanctuary for strangers (as on Delos, in the sanctuary of the Archegetes Anios: <bibl type="abbr" n="ID">ID</bibl> 68A-B; see Butz and Peels; cf. also Hdt. 5.72 [Athena on the Acropolis in Athens] and 6.81 [Hera at Argos]). Rather, it only prevents foreigners from lodging overnight, presumably during and after a feast. Two possible interpretations might suggest themselves regarding the difference evoked in the inscription between foreigners and, implicitly, citizens: citizens are not likely to have had a need for lodging since they lived in the city, whereas this is not the case for foreigners; conversely, accommodation is implicitly possible for citizens, who might, for example, come to the Heraion for a lengthy festival or from rather far away. In the first case, the restriction against lodging, though applied specifically to foreigners, might take on a more general aspect, since citizens are naturally excluded from consideration. It is worth pointing out that at least one general rule against camping in the sanctuary specifically alludes to the potential for impurity that this brings: a decree from Knidos (<bibl type="abbr" n="I.Knidos">I.Knidos</bibl> 160), which was passed "so that the sanctuary of Dionysos Bakchos is kept pure" (lines 4-7: ὅπω̣[ς] | ἁγνεύηται τὸ̣ [ἱαρὸ]|ν τοῦ Διονύσ[ου το]|ῦ̣ Βάκχου). Against this interpretation may be the fact that there is no notion of impurity implied in the inscription from Arkesine and, indeed, only a fine is imposed in case of any contravention of the rule (see below on lines 5-7). In the second interpretation, one could reason that the citizens, or perhaps all the Amorgioi, are given an opportunity that those who are not part of this community do not have. It is probable that the sanctuary was also frequented by members of the other cities on Amorgos, Aigiale and Minoa, who might require overnight lodging. These cities "retained their own identities" and only "combined for various purposes in C5 and C4, especially when dealing with outside powers" (Reger), but it is unclear if the inhabitants of these communities viewed each other as ξένοι or not.</p>
<p>Lines 5-7: As elsewhere, the <foreign>neokoros</foreign> is an official appointed as a caretaker of the sanctuary (cf. <ref target="http://cgrn.ulg.ac.be/CGRN_75/">CGRN 75</ref>, Oropos, lines 6-7, 41). As usual, the official responsible for enforcing a rule is penalised if it is not applied. </p>
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