Along with several other regulations specifically concerned with priesthoods, this text is among the earliest group of contracts for the sale of priesthoods. Most of these come from the island of Chios, which has led Parker (p. 69 with n.10) to comment: "The explanation for the extraordinary abundance of priesthood texts must surely lie in the early emergence on Chios of the practice of sale of priesthoods". That is possible, but remains to be confirmed. It is certainly the case that the Chian documents show a remarkable level of coherence. They typically specify the conditions of sale and the tenure of the office (here lines 1-4; usually a sale of the office for the duration of a lifetime); this is followed by detailed consideration of priestly perquisites and privileges (here probably lines 10-14, perhaps earlier lines too); the conclusion of the contract then specifies various fines or penalties if anyone contravenes it (lines 14-16). Though fragmentary, the text we have here may essentially run the full course of this type of short contract. As Parker comments (p. 69): "Line 2 apparently contains a declaration of intention to sell"—he means the verb [πρ]αθήσετ̣[αι]—"and line 17 probably gives the name of the eventual purchaser. Apparently therefore little if anything has been lost at top or bottom of the decree."

Line 4: As Parker notes, provisions for an attendant (θεράπων) are seldom found elsewhere in sacred laws. See, however, a number of cases where a priestess might be assisted by a female helper or "under-priestess", cf. e.g. IG XII.4 304, lines 18ff., and cp. the mention of an ἀκολουθῶν, or "attendant" to the priest in the sacrificial calendar of Thorikos, CGRN 32, lines 15-16.

Lines 6-9: Parker notes the difficulties in interpreting the identity of the woman referred to as ἡ κατιρομένη in these lines. Without any certainty, he suggests that this might be another way of referring to the priestess, who had been initiated or confirmed in the cult in question (cp. the τελετή of priests on Kos, with the commentary of Paul). Chaniotis in SEG wonders whether this woman might be "one who devotes [dedicates] herself to the cult of the goddess", perhaps another woman or official. In our view, this participle might be more plausibly related or linked to the attendant mentioned earlier in the inscription, the θεράπαινα (see above line 4; viz. a θεράπαινα ἡ κατιρομένη). Individuals, often of servile status, could be 'consecrated' and thus become cult attendants and personnel: cf. LSJ s.v. θεράπων (notably citing Eust. ad D.P. 533 for this sense on Chios).

Line 11: For the portion from the loins or the abdomen, cf. CGRN 120, lines 5-8, and Parker here ad loc. for further discussion. Parker discusses the singular portion which might be a jaw but also a “cheek” (LSJ s.v. γνάθος 2). Perhaps the priestess only received the left cheek or perhaps the word is a synecdoche, implying that the priestess received the whole left side of the head (cp. instances of ἡμίκραιρα, a half-head, e.g. CGRN_57, Aixone, lines 4, 8, 11, etc.). On seldom attested left portions, see esp. Amipsias fr. 7 (Kassel-Austin, ap. Athen. 368e; a left 'half-head', ἡμίκραιρ᾽ ἀριστερά, no doubt a priestly portion quite similar to the one envisaged here), and also CGRN 147 (Kos), line 61 (left leg).

Line 12: Various readings and interpretations of the beginning of this line are noted in Parker. What does seem clear is that the priestess must perform a collection or a form of ritual begging to raise funds for sacrifices. On collecting, seemingly exclusively attested in female cults, cf. e.g. LSCG 175.2 (Demeter) and CGRN 118 (Halikarnassos), line 26 (Artemis Pergaia).

Lines 13-14: Parker ad loc. discusses the possible interpretations of these "quarter portions", whether they consisted grains, and of what size they might have been. The question remains difficult to resolve given the fragmentary context.

Lines 14-16: It seems clear that two transgressions and punishments are detailed here. Parker surmises: "Penalties can be imposed both on persons who fail to give priests their perquisites and on priests who demand more than their due". We maintain his suggestions, but we note that lines 15-16 are not necessarily confidently restored, nor is the significance of the second fine clearly understood.

Line 17: This final line will have contained a record of the name of purchaser and the price obtained for the sale of the priesthood, cp. CGRN 176 (Priene), lines 35-38.

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