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> concerning the procession to Eleusis for the Eleusinian Mysteries</
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<
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>Elie Piette</
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<
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>Rebecca Van Hove</
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>
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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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>Creative Commons Attribution-NonCommercial-ShareAlike International License <
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>4.0</
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><
p
>All citation, reuse or distribution of this work must contain somewhere a link back to the DOI (<
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type
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>https://doi.org/10.54510/CGRN237</
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><
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>Stele</
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> of white ("Pentelic") marble broken into nine fragments. Fragments b-h were excavated in 1861, whilst an eighth fragment (i) was later identified in the Epigraphical Museum of Athens. Dittenberger added to his edition the ninth fragment.</
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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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<
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>ca. 220 AD</
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<
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desc
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n
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>AIUK 4.2</
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<
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Seven of the nine fragments of the stele were found in 1861 in an excavation at the church of Agios Demetrios Katephores in Athens. The church is possibly located near the ancient gymnasion known as the Diogeneion, but the exact provenance of the stele remains somewhat uncertain (see below on lines 40-44). The fragments are now in the Epigraphical Museum in Athens (inv. no. 8614, fragments b-i), except for fragment a, taken by Lord Elgin to the British Museum (inv. no. BM 1816,0610.294).
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<
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<
p
>Cf. also: <
bibl
type
=
"author_date"
n
=
"Dittenberger 1866"
>Dittenberger 1866</
bibl
>;
Kirchner <
bibl
type
=
"abbr"
n
=
"IG II²"
>IG II²</
bibl
> 1078;
Clinton <
bibl
type
=
"abbr"
n
=
"I.Eleusis"
>I.Eleusis</
bibl
> 638;
Sokolowski <
bibl
type
=
"abbr"
n
=
"LSCG"
>LSCG</
bibl
> 8.</
p
>
<
p
>Further bibliography:
<
bibl
type
=
"author_date"
n
=
"Clinton 1974"
>Clinton 1974</
bibl
>;
<
bibl
type
=
"author_date"
n
=
"Lambert 1997"
>Lambert 1997</
bibl
>;
<
bibl
type
=
"author_date"
n
=
"Robertson 1998"
>Robertson 1998</
bibl
>;
<
bibl
type
=
"author_date"
n
=
"Chaniotis 2003"
>Chaniotis 2003</
bibl
>: 189-190;
<
bibl
type
=
"author_date"
n
=
"Parker 2005a"
>Parker 2005a</
bibl
>: 342-351;
<
bibl
type
=
"author_date"
n
=
"Perrin-Saminadayar 2007"
>Perrin-Saminadayar 2007</
bibl
>;
<
bibl
type
=
"author_date"
n
=
"Patera 2011"
>Patera 2011</
bibl
>;
<
bibl
type
=
"author_date"
n
=
"Lambert forthc."
>Lambert forthc.</
bibl
></
p
>
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<
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<
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lemma
=
"ὑπάρχω"
>ὑπάρχοι</
w
>, <
w
lemma
=
"ἐπειδή"
>ἐπειδὴ</
w
> καὶ ὁ <
name
type
=
"personnel"
><
w
lemma
=
"φαιδυντής"
>φαιδυντὴς</
w
></
name
> τοῖν <
name
type
=
"deity"
key
=
"Demeter"
><
name
type
=
"deity"
key
=
"Kore"
><
w
lemma
=
"θεός"
>Θε- <
space
quantity
=
"1"
unit
=
"character"
/>
<
lb
xml:id
=
"line_17"
n
=
"17"
/><
supplied
reason
=
"lost"
>οῖν</
supplied
></
w
></
name
></
name
> <
w
lemma
=
"ἀγγέλλω"
>ἀγγέλλει</
w
> <
w
lemma
=
"κατά"
>κ<
unclear
>α</
unclear
>τὰ</
w
> τὰ <
name
type
=
"authority"
><
w
lemma
=
"πάτριος"
>πάτρια</
w
></
name
> τῆι <
name
type
=
"personnel"
><
w
lemma
=
"ἱέρεια"
>ἱερείαι</
w
></
name
> τῆς <
name
type
=
"deity"
key
=
"Athena"
><
w
lemma
=
"Ἀθήνη"
>Ἀθηνᾶς</
w
></
name
> <
w
lemma
=
"ὡς"
>ὡς</
w
>
<
lb
xml:id
=
"line_18"
n
=
"18"
/><
supplied
reason
=
"lost"
><
w
lemma
=
"ἥκω"
>ἥκει</
w
> τ</
supplied
>ὰ <
name
type
=
"object"
><
w
lemma
=
"ἱερός"
>ἱερὰ</
w
></
name
> κ<
supplied
reason
=
"lost"
>α</
supplied
><
unclear
>ὶ</
unclear
> ἡ <
w
lemma
=
"παραπέμπω"
>παραπέμπουσα</
w
> <
name
type
=
"group"
><
w
lemma
=
"στρατιά"
>στρατιά</
w
></
name
>· <
w
lemma
=
"κατά"
>κατὰ</
w
> τὰ <
w
lemma
=
"αὐτός"
>αὐτὰ</
w
>
<
lb
xml:id
=
"line_19"
n
=
"19"
/><
supplied
reason
=
"lost"
>δὲ τῆι</
supplied
> <
w
lemma
=
"ἔνατος"
>ἐνάτηι</
w
> <
w
lemma
=
"ἐπί"
>ἐπὶ</
w
> <
w
lemma
=
"δέκα"
>δέκα</
w
> τοῦ <
name
type
=
"month"
><
w
lemma
=
"Βοηδρομιών"
>Βοηδρομιῶνος</
w
></
name
> <
w
lemma
=
"προστάσσω"
>προσ
<
lb
xml:id
=
"line_20"
n
=
"20"
break
=
"no"
/><
supplied
reason
=
"lost"
>τάξα</
supplied
><
unclear
>ι</
unclear
></
w
> τῶι <
name
type
=
"title"
> <
w
lemma
=
"κοσμητής"
>κοσμητῆι</
w
></
name
> τῶν <
name
type
=
"group"
><
w
lemma
=
"ἔφηβος"
>ἐφήβων</
w
></
name
> <
w
lemma
=
"ἄγω"
>ἄγειν</
w
> τοὺς <
name
type
=
"group"
><
w
lemma
=
"ἔφηβος"
>ἐφή<
supplied
reason
=
"lost"
>βους</
supplied
></
w
></
name
>
<
lb
xml:id
=
"line_21"
n
=
"21"
/> <
supplied
reason
=
"lost"
><
w
lemma
=
"πάλιν"
>πάλιν</
w
></
supplied
> <
name
type
=
"locality"
> <
w
lemma
=
"Ἐλευσίς"
><
supplied
reason
=
"lost"
>Ἐ</
supplied
>λευσεινάδε</
w
></
name
> <
w
lemma
=
"μετά"
>μετὰ</
w
> τοῦ <
w
lemma
=
"αὐτός"
>αὐτοῦ</
w
> <
w
lemma
=
"σχῆμα"
>σχήματος</
w
> <
w
lemma
=
"παραπέμπω"
><
unclear
>π</
unclear
><
supplied
reason
=
"lost"
>αραπέμ</
supplied
>
<
lb
xml:id
=
"line_22"
n
=
"22"
break
=
"no"
/><
supplied
reason
=
"lost"
>πο</
supplied
>ντας</
w
> τὰ <
name
type
=
"object"
><
w
lemma
=
"ἱερός"
>ἱερά</
w
></
name
>· <
w
lemma
=
"μέλω"
>μέλειν</
w
> δὲ <
w
lemma
=
"οὗτος"
>τούτου</
w
> τῶι κατ’ <
w
lemma
=
"ἐνιαυτός"
>ἐ<
unclear
>ν</
unclear
><
supplied
reason
=
"lost"
>ιαυτὸν</
supplied
></
w
>
<
lb
xml:id
=
"line_23"
n
=
"23"
/><
name
type
=
"title"
><
w
lemma
=
"κοσμητής"
><
unclear
>κ</
unclear
>οσμητῆι</
w
></
name
>, <
w
lemma
=
"ὅπως"
>ὅπως</
w
> <
w
lemma
=
"μηδέποτε"
>μηδέ<
unclear
>π</
unclear
>οτε</
w
> <
w
lemma
=
"οὗτος"
>τοῦτο</
w
> <
w
lemma
=
"ἐκλείπω"
>ἐκλ<
unclear
>ε</
unclear
><
supplied
reason
=
"lost"
>ιφθείη</
supplied
></
w
> <
w
lemma
=
"μηδέ"
><
supplied
reason
=
"lost"
>μη</
supplied
>
<
lb
xml:id
=
"line_24"
n
=
"24"
break
=
"no"
/>δὲ</
w
> <
w
lemma
=
"ὀλιγωρέω"
>ὀλιγωρηθείη</
w
> <
w
lemma
=
"πότε"
>ποτὲ</
w
> τὰ τῆς <
w
lemma
=
"εὐσέβεια"
>εὐσεβείας</
w
> <
supplied
reason
=
"lost"
>τῆς <
w
lemma
=
"πρός"
>πρὸς</
w
> τὼ</
supplied
> <
name
type
=
"deity"
key
=
"Demeter"
><
name
type
=
"deity"
key
=
"Kore"
><
w
lemma
=
"θεός"
> <
supplied
reason
=
"lost"
>Θε</
supplied
>
<
lb
xml:id
=
"line_25"
n
=
"25"
break
=
"no"
/>ώ</
w
></
name
></
name
>· <
w
lemma
=
"παραπέμπω"
>παραπέμπειν</
w
> δὲ τοὺς <
name
type
=
"group"
><
w
lemma
=
"ἔφηβος"
>ἐφήβους</
w
></
name
> <
w
lemma
=
"πᾶς"
>π<
supplied
reason
=
"lost"
>άντας</
supplied
></
w
><
supplied
reason
=
"lost"
>,</
supplied
> <
w
lemma
=
"ἔχω"
><
supplied
reason
=
"lost"
>ἔχοντας</
supplied
></
w
>
<
lb
xml:id
=
"line_26"
n
=
"26"
/>τὴν <
name
type
=
"object"
><
w
lemma
=
"πανοπλία"
>πανοπλίαν</
w
></
name
>, <
name
type
=
"adornment"
><
w
lemma
=
"στεφανόω"
>ἐστεφανωμέν<
supplied
reason
=
"lost"
>ους</
supplied
></
w
></
name
> <
name
type
=
"vegetal"
><
w
lemma
=
"μυρίνη"
><
supplied
reason
=
"lost"
>μυρρίνης</
supplied
></
w
></
name
> <
name
type
=
"adornment"
><
w
lemma
=
"στέφανος"
><
supplied
reason
=
"lost"
>στεφά</
supplied
>
<
lb
xml:id
=
"line_27"
n
=
"27"
break
=
"no"
/>νωι</
w
></
name
>, <
w
lemma
=
"βαδίζω"
>βαδείζοντας</
w
> <
w
lemma
=
"ἐν"
>ἐν</
w
> <
w
lemma
=
"τάξις"
>τάξει</
w
>· <
w
lemma
=
"ἐπεί"
>ἐπ<
supplied
reason
=
"lost"
>εὶ</
supplied
></
w
> <
w
lemma
=
"δέ"
>δ<
supplied
reason
=
"lost"
>ὲ</
supplied
></
w
> <
supplied
reason
=
"lost"
><
w
lemma
=
"προστάσσω"
>προστάττομεν</
w
> τοῖς</
supplied
> <
name
type
=
"group"
><
w
lemma
=
"ἔφηβος"
><
supplied
reason
=
"lost"
>ἐ</
supplied
>
<
lb
xml:id
=
"line_28"
n
=
"28"
break
=
"no"
/>φήβοις</
w
></
name
> τὴν <
w
lemma
=
"τοσοῦτος"
>τοσαύτην</
w
> <
w
lemma
=
"ὁδοιπορέω"
>ὁδο<
unclear
>ιπ</
unclear
>ορῆσαι</
w
> <
w
lemma
=
"πομπή"
><
unclear
>π</
unclear
><
supplied
reason
=
"lost"
>ομπήν</
supplied
></
w
><
supplied
reason
=
"lost"
>,</
supplied
> <
w
lemma
=
"αὐτός"
><
supplied
reason
=
"lost"
>αὐτοὺς</
supplied
></
w
>
<
lb
xml:id
=
"line_29"
n
=
"29"
/>καὶ <
name
type
=
"sacrifice"
><
w
lemma
=
"θυσία"
>θυσιῶν</
w
></
name
> καὶ <
name
type
=
"liquid"
><
w
lemma
=
"σπονδή"
>σπονδῶν</
w
></
name
> καὶ <
name
type
=
"invocation"
><
w
lemma
=
"παιάν"
>παιάνων</
w
></
name
> τῶ<
supplied
reason
=
"lost"
>ν</
supplied
> <
supplied
reason
=
"lost"
><
w
lemma
=
"κατά"
>κατὰ</
w
> τὴν</
supplied
>
<
lb
xml:id
=
"line_30"
n
=
"30"
/><
w
lemma
=
"ὁδός"
>ὁδὸν</
w
> <
w
lemma
=
"μετέχω"
>μεθέξειν</
w
>, <
w
lemma
=
"ὡς"
>ὡς</
w
> <
w
lemma
=
"ἄν"
>ἂν</
w
> <
unclear
>τ</
unclear
>ά τε <
name
type
=
"object"
><
w
lemma
=
"ἱερός"
>ἱερὰ</
w
></
name
> <
w
lemma
=
"μετά"
>μετὰ</
w
> <
w
lemma
=
"φρουρά"
>φρουρᾶ<
supplied
reason
=
"lost"
>ς</
supplied
></
w
> <
w
lemma
=
"ἰσχυρός"
><
supplied
reason
=
"lost"
>ἰσχυρο</
supplied
>
<
lb
xml:id
=
"line_31"
n
=
"31"
break
=
"no"
/>τέρας</
w
> (?) καὶ <
w
lemma
=
"πομπή"
>πομπῆς</
w
> <
w
lemma
=
"μακρός"
>μακροτέρας</
w
> <
w
lemma
=
"ἄγω"
>ἄγοιτο</
w
>, <
space
quantity
=
"1"
unit
=
"character"
/> οἵ τε <
name
type
=
"group"
><
w
lemma
=
"ἔφηβος"
>ἔφ<
supplied
reason
=
"lost"
>ηβοι</
supplied
></
w
></
name
>
<
lb
xml:id
=
"line_32"
n
=
"32"
/><
w
lemma
=
"παρακολουθέω"
>παρακολουθοῦντες</
w
> τῆι <
w
lemma
=
"περί"
>περὶ</
w
> τὸ <
name
type
=
"deity"
key
=
"generic"
><
w
lemma
=
"θεῖος"
>θεῖον</
w
></
name
> τῆς <
name
type
=
"group"
><
w
lemma
=
"πόλις"
>πόλεως̣</
w
></
name
> <
supplied
reason
=
"lost"
><
space
quantity
=
"2"
unit
=
"character"
/></
supplied
>
<
lb
xml:id
=
"line_33"
n
=
"33"
/><
name
type
=
"genericOffering"
><
w
lemma
=
"θεραπεία"
>θεραπείαι</
w
></
name
> καὶ <
name
type
=
"group"
><
w
lemma
=
"ἀνήρ"
>ἄνδρες</
w
></
name
> <
w
lemma
=
"εὐσεβής"
>εὐσε<
unclear
>β</
unclear
>έστεροι</
w
> <
w
lemma
=
"γίγνομαι"
>γείνοιντο</
w
>· <
space
quantity
=
"1"
unit
=
"character"
/> <
w
lemma
=
"μετέχω"
>μεθέ
<
lb
xml:id
=
"line_34"
n
=
"34"
break
=
"no"
/>ξουσιν</
w
> <
w
lemma
=
"δέ"
>δ<
unclear
>ὲ</
unclear
></
w
> καὶ οἱ <
name
type
=
"group"
><
w
lemma
=
"ἔφηβος"
>ἔφηβοι</
w
></
name
> <
w
lemma
=
"πᾶς"
>πάντες</
w
> τῶν τε <
w
lemma
=
"ἄλλος"
>ἄλλων</
w
> <
w
lemma
=
"ὅς"
>ὧν</
w
> <
w
lemma
=
"ἄν"
>ἂν</
w
> <
space
quantity
=
"1"
unit
=
"character"
/>
<
lb
xml:id
=
"line_35"
n
=
"35"
/><
w
lemma
=
"παρέχω"
>παρέ<
unclear
>χ</
unclear
><
supplied
reason
=
"lost"
>ηι</
supplied
></
w
> <
supplied
reason
=
"lost"
>τ</
supplied
>οῖς <
name
type
=
"ethnic"
key
=
"Eumolpidai"
><
w
lemma
=
"Εὐμολπίδαι"
>Εὐμολπίδαις</
w
></
name
> ὁ <
name
type
=
"personnel"
><
w
lemma
=
"ἄρχων"
>ἄρχων</
w
></
name
> τοῦ <
name
type
=
"group"
><
w
lemma
=
"γένος"
>γένους</
w
></
name
>, καὶ τ<
unclear
>ῆ</
unclear
><
supplied
reason
=
"lost"
>ς</
supplied
>
<
lb
xml:id
=
"line_36"
n
=
"36"
/><
name
type
=
"portion"
><
w
lemma
=
"διανομή"
><
unclear
>δι</
unclear
><
supplied
reason
=
"lost"
>αν</
supplied
><
unclear
>ο</
unclear
>μῆς</
w
></
name
>· <
w
lemma
=
"γίγνομαι"
>γενέσθαι</
w
> <
w
lemma
=
"δέ"
>δὲ</
w
> τὴν <
w
lemma
=
"γνώμη"
>γνώμην</
w
> <
w
lemma
=
"οὗτος"
>ταύτην</
w
> <
w
lemma
=
"φανερόω"
>φ<
unclear
>α</
unclear
><
supplied
reason
=
"lost"
>νε- <
space
quantity
=
"1"
unit
=
"character"
/></
supplied
>
<
lb
xml:id
=
"line_37"
n
=
"37"
/><
supplied
reason
=
"lost"
>ρ</
supplied
>ὰν</
w
> καὶ τῆι <
w
lemma
=
"ἐκ"
>ἐξ</
w
> <
name
type
=
"locality"
><
w
lemma
=
"Ἄρειος"
>Ἀρείου</
w
> <
w
lemma
=
"πάγος"
>πάγου</
w
></
name
> <
name
type
=
"group"
><
w
lemma
=
"βουλή"
>βουλῆι</
w
></
name
> καὶ τῆι <
name
type
=
"group"
><
w
lemma
=
"βουλή"
>βου<
unclear
>λ</
unclear
><
supplied
reason
=
"lost"
>ῆι</
supplied
></
w
></
name
> τῶν <
space
quantity
=
"1"
unit
=
"character"
/>
<
lb
xml:id
=
"line_38"
n
=
"38"
/><
num
value
=
"500"
>Φ</
num
> <
space
quantity
=
"1"
unit
=
"character"
/> καὶ τῶ<
unclear
>ι</
unclear
> <
name
type
=
"personnel"
><
w
lemma
=
"ἱεροφάντης"
><
unclear
>ἱ</
unclear
>εροφάντηι</
w
></
name
> καὶ τῶι <
name
type
=
"group"
><
w
lemma
=
"γένος"
>γένει </
w
></
name
> τῶν <
name
type
=
"personnel"
><
w
lemma
=
"Εὐμολπίδαι"
>Εὐ<
supplied
reason
=
"lost"
>μο</
supplied
><
unclear
>λ</
unclear
>πιδῶν</
w
></
name
>·
<
lb
xml:id
=
"line_39"
n
=
"39"
/><
w
lemma
=
"ἀναγράφω"
>ἀναγράψα<
unclear
>ι</
unclear
></
w
> <
w
lemma
=
"δέ"
>δὲ</
w
> τὸ <
name
type
=
"authority"
><
w
lemma
=
"ψήφισμα"
>ψήφισμα</
w
></
name
> <
w
lemma
=
"οὗτος"
>τοῦτο</
w
> τὸ<
unclear
>ν</
unclear
> <
name
type
=
"title"
><
w
lemma
=
"ταμίας"
><
supplied
reason
=
"lost"
>τα</
supplied
>μί<
unclear
>α</
unclear
><
supplied
reason
=
"lost"
>ν</
supplied
></
w
></
name
> <
supplied
reason
=
"lost"
>τ</
supplied
>οῦ <
name
type
=
"group"
><
w
lemma
=
"γένος"
>γέ- <
space
quantity
=
"1"
unit
=
"character"
/>
<
lb
xml:id
=
"line_40"
n
=
"40"
/>νους</
w
></
name
> τῶν <
name
type
=
"personnel"
><
w
lemma
=
"Εὐμολπίδαι"
>Εὐμολπιδῶν</
w
></
name
> <
w
lemma
=
"ἐν"
>ἐν</
w
> <
w
lemma
=
"τρεῖς"
>τρισὶν</
w
> <
objectType
key
=
"stele"
><
w
lemma
=
"στήλη"
><
supplied
reason
=
"lost"
>στή</
supplied
><
unclear
>λ</
unclear
>αις</
w
></
objectType
> κ<
unclear
>α</
unclear
>ὶ <
w
lemma
=
"ἵστημι"
>στῆσαι</
w
>
<
lb
xml:id
=
"line_41"
n
=
"41"
/>τὴν μὲν <
w
lemma
=
"ἐν"
>ἐν</
w
> <
name
type
=
"structure"
><
w
lemma
=
"Ἐλευσίνιος"
>Ἐλευσινίωι</
w
></
name
> τῶι <
w
lemma
=
"ὑπό"
>ὑπ<
unclear
>ὸ</
unclear
></
w
> <
unclear
>τ</
unclear
><
supplied
reason
=
"lost"
>ῆ</
supplied
><
unclear
>ι</
unclear
> <
name
type
=
"locality"
><
w
lemma
=
"πόλις"
>πόλει</
w
></
name
>, τὴν <
w
lemma
=
"δέ"
>δὲ</
w
> <
w
lemma
=
"ἐν"
>ἐν</
w
> <
space
quantity
=
"1"
unit
=
"character"
/>
<
lb
xml:id
=
"line_42"
n
=
"42"
/>τῶι <
name
type
=
"structure"
><
w
lemma
=
"Διογένειον"
>Διο<
unclear
>γ</
unclear
>ενείωι</
w
></
name
>, τὴν <
w
lemma
=
"δέ"
>δὲ</
w
> <
w
lemma
=
"ἐν"
>ἐν</
w
> <
name
type
=
"locality"
><
w
lemma
=
"Ἐλευσίς"
>Ἐ<
unclear
>λ</
unclear
>ευσεῖνι</
w
></
name
> <
w
lemma
=
"ἐν"
>ἐν</
w
> τῶι <
name
type
=
"structure"
><
w
lemma
=
"ἱερός"
>ἱερῶι</
w
></
name
> <
w
lemma
=
"πρό"
>πρὸ</
w
>
<
lb
xml:id
=
"line_43"
n
=
"43"
/>τοῦ <
name
type
=
"structure"
><
w
lemma
=
"βουλευτήριον"
>βου<
supplied
reason
=
"lost"
>λ</
supplied
>ευτηρίου</
w
></
name
>.
</
ab
>
</
div
>
<
div
type
=
"translation"
xml:lang
=
"eng"
>
<
head
>Translation</
head
>
<
p
>The people decided. Arabianos [was archon, ... was president], Eutychos was secretary, [... was supervisor], Dryantianos, archon [of the Eumolpidai proposed:] since we continue [celebrating] the Mysteries even now as also (5) throughout [times] past, and the ancestral customs command [the <
foreign
>genos</
foreign
>] of the Eumolpidai to see to it that the sacred objects are [carried in good order] both hither from Eleusis [and from] the city [back] to Eleusis, for good fortune [it was decided] by the people to command (10) the <
foreign
>kosmetes</
foreign
> of the [ephebes], according to the ancient customs, to lead the ephebes to Eleusis on the 13th of Boedromion with the accustomed dignity in a procession together with sacred objects, in order that on the 14th they may escort the sacred objects to the Eleusinion under the (15) Acropolis, so that there should be more good order and a larger escort for the sacred objects, since also the <
foreign
>phaidyntes</
foreign
> of the two Goddesses, according to the ancestral customs, reports to the priestess of Athena that the sacred objects and the escorting host [have come]; in the same way, (it was decided by the people) on the 19th of Boedromion to command (20) the <
foreign
>kosmetes</
foreign
> of the ephebes to lead back to Eleusis the ephebes escorting the sacred objects with the same dignity; (to command) the <
foreign
>kosmetes</
foreign
> to care for this every year, so that this should never be omitted nor should there ever be any lack of piety [towards the two Goddesses]. (25) [All] the ephebes should escort [with] a full armour, crowned with [a myrtle crown], walking in military formation. And since we command the ephebes to process such a great distance, they shall take part in sacrifices and libations and paeans on the way, (30) so that the sacred objects may be led with a [stronger (?)] guard and a larger procession and the ephebes, following closely the city’s service of the divine, may also become more pious men; and all the ephebes will take part in everything which (35) the archon of the <
foreign
>genos</
foreign
> provides to the Eumolpidai, especially the distribution; this decision should be notified to the council of the Areopagos and the council of Five Hundred and the hierophant and the <
foreign
>genos</
foreign
> of the Eumolpidai; and the treasurer of the <
foreign
>genos</
foreign
> of the Eumolpidai shall inscribe this decree (40) on three stelae and erect one in the Eleusinion under the (Acro)polis, another in the Diogeneion, and another at Eleusis in the sanctuary in front of the bouleuterion.</
p
>
</
div
>
<
div
type
=
"translation"
xml:lang
=
"fre"
>
<
head
>Traduction </
head
>
<
p
>Il a plu au peuple; Arabianos [était archonte; ... était président]; Eutychos était secrétaire [... était superviseur]; Dryantianos, archonte [des Eumolpides a fait la proposition :] puisque nous continuons [à célébrer] les Mystères aujourd’hui de la même façon que (5) du [temps] passé, et que les coutumes ancestrales ordonnent [au <
foreign
>genos</
foreign
>] des Eumolpides de veiller à ce que les <
foreign
>hiera</
foreign
> soient [transportés en bon ordre] jusqu’ici depuis Éleusis et [en sens inverse de la] ville à Éleusis, à la bonne fortune [il a plu au peuple] d’ordonner (10) au kosmète des [éphèbes], conformément aux anciennes coutumes, de conduire à Éleusis les éphèbes le 13 Boedromion avec la bienséance d’usage pour une procession comprenant des objets sacrés, afin que le 14 ils escortent les objets sacrés jusqu’à l’Éleusinion sous (15) l’Acropole, de manière à ce que les objets sacrés disposent de davantage d’ordre et d’une garde plus ample, puisqu’aussi le <
foreign
>phaidyntes</
foreign
> des Deux Déesses, conformément aux coutumes ancestrales, annonce à la prêtresse d’Athéna [l’arrivée] des objets sacrés et de la troupe qui les escorte; de la même manière, le 19 Boedromion, (il a plu au peuple) d’ordonner (20) au kosmète des éphèbes de conduire les éphèbes qui escortent les objets sacrés [en sens inverse] à Éleusis avec la même bienséance; (d’ordonner) au <
foreign
>kosmetes</
foreign
> d’y veiller chaque année, de manière de manière à ce que ce ne soit jamais abandonné et à ce qu’il n’y ait jamais de manquement en ce qui concerne la piété [envers les Deux Déesses]. (25) Que [tous] les éphèbes escortent [en portant] l’armure complète, coiffés d’une [couronne de myrte] et en marchant en formation militaire. Et puisque nous ordonnons aux éphèbes d’accomplir une si longue [procession], qu’ils participent à la fois aux sacrifices, aux libations et aux péans tout au long du chemin, (30) de manière à ce que les objets sacrés soient conduits avec une garde plus [forte (?)] et une procession plus longue et que les éphèbes, en suivant de près le soin de la cité envers le divin, deviennent des hommes plus pieux; les éphèbes participeront à tout ce que (35) fournit aux Eumolpides l’archonte du <
foreign
>genos</
foreign
>, en particulier la distribution; que cette motion soit portée à la connaissance à la fois du conseil de l’Aréopage, du conseil des Cinq Cents, du hiérophante et du <
foreign
>genos</
foreign
> des Eumolpides; que le trésorier du <
foreign
>genos</
foreign
> des Eumolpides inscrive ce décret (40) sur trois stèles, l’une dans l’Eleusinion sous l’Acropole, l’autre dans le Diogeneion et la dernière à Éleusis, dans le sanctuaire devant le bouleuterion.</
p
>
</
div
>
<
div
type
=
"commentary"
>
<
head
>Commentary</
head
>
<
p
>This inscription from the 3rd century AD records one of the latest inscribed decrees passed by the Athenian assembly. It concerns the organisation of a procession which formed part of the celebration of the Eleusinian Mysteries, which at the time of this inscription remained one of the most important religious celebrations in the Greek world (see e.g. Paus. 5.10.1). On Eleusis, the Mysteries, and the Eumolpidai, see <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_8/"
>CGRN 8</
ref
> (concerning sacrifices at Eleusis), <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_31/"
>CGRN 31</
ref
> (the offering of first-fruits at Eleusis) and <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_94/"
>CGRN 94</
ref
> (sacrificial calendar of Eleusis). For the Great Mysteries, see also here <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_45/"
>CGRN 45</
ref
>, face B, fr. 4, and <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_56/"
>CGRN 56</
ref
> (Marathonian Tetrapolis), col. II, lines 5-6. On the City Eleusinion in Athens, see also here <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_7/"
>CGRN 7</
ref
>.</
p
>
<
p
>The decree prescribes the organisation of the ephebes’ participation in the procession of <
foreign
>ta hiera</
foreign
>, "the sacred objects", from Athens to Eleusis, as part of the celebration of the Eleusinian Mysteries. The ephebes, led by their superintendent (the <
foreign
>kosmetes</
foreign
>), lead the procession in military formation and full armour and participate in paeans and sacrifices along the way to Eleusis. The decree emphasises continuity with the past and makes repeated reference to the authority of <
foreign
>archaia nomima</
foreign
> and <
foreign
>ta patria</
foreign
>, "ancestral customs and tradition", in the celebration of the Mysteries. Its emphasis on the maintenance of tradition has usually been understood as implying that these were sometimes neglected: the decree is intended to restore, and preserve for the future, an earlier arrangement, whether real or possibly imagined: see Chaniotis; <
bibl
type
=
"abbr"
n
=
"AIUK 4.2"
>AIUK 4.2</
bibl
>, p. 134. Not only in content but also in form does the decree show archaising features: see Lambert forthc.</
p
>
<
p
>Line 1: The decree is made by the assembly. Lines 36-38 imply that the council of 500, as well as the Areopagus, were simply notified of the decision, rather than the council being involved in the decision-making process as a probeuleutic body, as was usually the case in Athens. Clinton assumes this was because the matter was a Eumolpid affair and thus did not require prior attention from the council. Lambert, however, suggests the council probably did have a probouleutic function here, but the proposal was then reformulated in the assembly (see <
bibl
type
=
"abbr"
n
=
"AIUK 4.2"
>AIUK 4.2</
bibl
>, p. 132-133).</
p
>
<
p
>Line 3: The proposer of the decree is Dryantianos, archon of the <
foreign
>genos</
foreign
> of the Eumolpidai. He can be identified as Flavius Dryantianos, son of Kallaischros of Marathon, attested as an ephebic liturgist in 215/6 AD (<
bibl
type
=
"abbr"
n
=
"IG II²"
>IG II²</
bibl
> 2208, line 8; <
bibl
type
=
"abbr"
n
=
"IG II²"
>IG II²</
bibl
> 3763, line 3). Not much is known about the position of archon of the Eumolpidai: one might compare it to the annual archon of the Salaminoi (cf. Lambert 1997: 98). Our inscription demonstrates the significant role played by the <
foreign
>genos</
foreign
> of the Eumolpidai in the decreeing of these regulations: as well as being proposed by the leader of the <
foreign
>genos</
foreign
> itself, the decree is also to be reported to the Eumolpidai and their leading priest, the hierophant (line 48). The text further implies that the cost for the three copies of the inscription is also taken up by the Eumolpidai (lines 39-43). Thus, we see here a measure for which the Eumolpidai take the lead, while the city itself appears to have withdrawn from funding its own inscriptions, relying instead on wealthy groups or individuals directly involved in the content of the decree to provide the funds. On the changing relationship between the polis and such groups, see Lambert, <
bibl
type
=
"abbr"
n
=
"AIUK 4.2"
>AIUK 4.2</
bibl
>, p. 137.</
p
>
<
p
>Line 6: As Clinton points out, the decree does not refer to existing laws which regulated these rituals (for example <
bibl
type
=
"abbr"
n
=
"I.Eleusis"
>I.Eleusis</
bibl
> 250) but instead refers to the vaguer authority of <
foreign
>ta patria</
foreign
>, "ancestral traditions", and <
foreign
>archaia nomima</
foreign
>, "ancient customs" (line 10). Taken together with the decree’s reference to the traditional exclamation made by the <
foreign
>phaidyntes</
foreign
> (lines 16-17), we see here a focus on oral sources of authority, part of the archaising element of the decree (Lambert forthc.).</
p
>
<
p
>Line 7: What exactly the sacred objects were is unknown. Perhaps they were objects to be displayed to the initiates during the celebration of the Mysteries (Parker, p. 346).</
p
>
<
p
>Line 10: The <
foreign
>kosmetes</
foreign
> is the official responsible for the training of the ephebes. The position is known from the 4th century BC and was probably introduced during the reorganisation of the ephebeia in the 330s: see <
foreign
>Ath. Pol.</
foreign
> 42.2.</
p
>
<
p
>Lines 11-22: On the 13th of Boedromion, the ephebes proceeded to Eleusis, so that they could escort the sacred objects from Eleusis to the Eleusinion in Athens on the 14th of Boedromion. On the 19th of Boedromion, they then escorted the sacred objects back from the Eleusinion in Athens to Eleusis along the Sacred Way. Other epigraphic evidence demonstrates the importance of this procession: a decree from 214/3 BC specifies that the sacred objects were conveyed on a cart (<
bibl
type
=
"abbr"
n
=
"IG II³"
>IG II³</
bibl
> 1, 1164, lines 17-19), while bridges were built at Rheitoi (<
bibl
type
=
"abbr"
n
=
"IG I³"
>IG I³</
bibl
> 79, 422/1 BC) and over the Kephisos (<
bibl
type
=
"abbr"
n
=
"IG II²"
>IG II²</
bibl
> 1191, 321/0 BC?) to ensure safe passage of the sacred objects and their accompaniment. Ancient sources indicate there were several stops along the procession, at various times (Parker, p. 346-347). However, these sources date from different time periods and include contradictory elements, which make a complete reconstruction of the details and timing of the procession difficult. The procession back to Eleusis is noted in this inscription as taking place on the 19th of Boedromion, but Plutarch indicates the 20th of Boedromion (Plut. <
foreign
>Phoc.</
foreign
> 28.2). A procession of the god Iacchos, presumably in the form of a statue, to Eleusis was an integral part of the Mysteries (e.g. Plut. <
foreign
>Alc.</
foreign
> 34.4; <
foreign
>Phoc.</
foreign
> 28.2), though there is no mention of this element of the procession in our inscription. For an attempt at reconciling all the evidence, see Robertson, who suggests there were two processions, one on the 19th of Boedromion with the <
foreign
>hiera</
foreign
>, one on the 20th consisting of the initiates and the statue of Iacchos. However, this interpretation makes use of this inscription from ca. 220 AD to reconstruct the procession as it took place in the Classical period, which disregards the potential ritual changes (see also Patera). Lambert (<
bibl
type
=
"abbr"
n
=
"AIUK 4.2"
>AIUK 4.2</
bibl
>, p. 135-136) examining the sources Plutarch might have used and misunderstood, suggests that he was mistaken and thus places the procession on the 19th of Boedromion.</
p
>
<
p
>Lines 16-17: The <
foreign
>phaidyntes</
foreign
> was one of the minor sacred officials of the Eleusinian Mysteries, probably drawn from the Eumolpidai (Clinton 1974, p. 95). He is mentioned already in the late 5th century (<
bibl
type
=
"abbr"
n
=
"I.Eleusis"
>I.Eleusis</
bibl
> 7, line 14). Not much is known of the specific duties of this official aside from what is recorded in this inscription here, where the <
foreign
>phaidyntes</
foreign
> is responsible for reporting the arrival in Athens of the sacred objects to the priestess of Athena.</
p
>
<
p
>Lines 22-25: Not only does the decree aim to (re)establish earlier traditions, it also makes explicit its concern for the maintenance of these rituals in the future, ordering future superintendents (<
foreign
>kosmetai</
foreign
>) of the ephebes to continue carrying out their duties “so that there should never be any omission or reduction in the piety shown towards the two Goddesses”. On this explicit reference to <
foreign
>eusebeia</
foreign
>, compare <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_145/"
>CGRN 145</
ref
> (Kos), line 23.</
p
>
<
p
>Lines 25-27 : As Chaniotis has pointed out, the participating ephebes would have made an impressive performance, marching in full armour and wearing myrtle garlands. For armoured processions of ephebes, see also here <
ref
target
=
"CGRN_167"
>CGRN 167</
ref
> (Kos), lines 37-38. On the religiosity of civic elites in the Roman East, of which this inscription can serve as an example, see Chaniotis, p. 189-190.</
p
>
<
p
>Lines 31-33: The inscription also confers an educational aspect on the procession: it decrees that through their participation in the city’s cultivation of the divine, the ephebes also should become more pious men. On the increased importance of education in the post-Classical ephebeia, see Perrin-Saminadayar. Use of the generic θεῖον to refer to the divine is relatively rare in the present collection: see <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_148/"
>CGRN 148</
ref
> (Kos), line 14 (restoration), <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_200/"
>CGRN 200</
ref
> (Magnesia-on-the-Maiander), line 16, and <
ref
target
=
"http://cgrn.ulg.ac.be/CGRN_222/"
>CGRN 222</
ref
> (Andania), line 40.</
p
>
<
p
>Lines 40-44: Three copies of the decree were made. This inscription is one of two copies from Athens, either from the City Eleusinion or the Diogeneion. The second possibility may be the most likely, since several other inscriptions found in the church of Agios Demetrios Katephores appear to be linked with a gymnasion, almost certainly the Diogeneion (cf. Lambert, <
bibl
type
=
"abbr"
n
=
"AIUK 4.2"
>AIUK 4.2</
bibl
>, p. 3, n. 19-20). However, this location is also not far from the City Eleusinion and a second copy of the inscription, found in this area of Athens, is known from Fourmont’s transcription (<
bibl
type
=
"abbr"
n
=
"IG II²"
>IG II²</
bibl
> 1079).</
p
>
</
div
>
</
body
>
</
text
>
</
TEI
>