(En raison du caractère très fragmentaire du texte, aucune tentative de traduction n'est proposée; voir Commentary.)

This seems to be a regulation that lists offerings and sacrifices (Petrakos I.Oropos, ad loc.; Chaniotis, EBGR). The text seems to refer to (items placed on/placing items on) a sacrifical table (τραπεζ, line 1), and perhaps specificies sacrificial tariffs for different animals offered (lines 5ff.). There is a vacat above the first line. Perhaps this was the first line of the document. Another possibility is that the text consisted of multiple paragraphs, divided by empty space (cf. the space in line 5). The text may refer to pre-incubation sacrifices, because of elements that this fragment shares with pre-incubation documents from sanctuaries of Asclepius, and because "pre-incubation sacrifice may have been the most common occasion for sacrifice at the Amphiareion" (Lupu 2003: 332).

Line 2: Perhaps a form of τράπεζα is to be read here, in which case this is a reference to a cult table. But a form of τραπέζωμα or τραπεζόω is also possible. What is placed on the cult table usually goes to the priest.

Line 3: Chaniotis EBGR thought that δεξ[ιάν] referred to the right part of the thigh or ham (κωλῆ). These are often priestly prerogatives. Cf. Lupu NGSL, p. 222, for references, and see LSCG 45, line 5, for a right ham.

Line 6: Chaniotis EBGR restored [ἐμβά]λλειν and suggested that this refers to money put in the money-box; cf. the note on lines 5-9 below.

Line 7: ὄρνις according to Lupu NGSL, p. 223 (with references), is usually a chicken. For a direct parallel of a fee of one obol for the bird, cf. CGRN 220 (Kos), line 12.

Line 8: Perhaps [..^?..]ος is the genitive ending of another animal.

Lines 5-9: Lupu has argued (Lupu 2003b: 330; NGSL, ad loc.) that these lines list what fees worshippers should pay for sacrificing different animals. Lupu 2003b: 335-339, adds an illuminating appendix about sacrificial tariffs, giving examples of payments in cash for the sacrifice of animals, sometimes accompanied by payment in kind. Sometimes the payment is formally part of the priest’s prerogative. In other cases, this money should be put into a money-box. This money goes to the account of the god, the priest may also receive money out of it. Various inscriptions, e.g. CGRN 182 (Mytilene), line 7, or CGRN 118 (Halikarnassos), lines 30-31, use the verb ἐμβάλλειν to describe the action of putting money into the money-box (sometimes εἰς τὸν θησαυρόν). In these inscriptions the animal usually appears in the genitive. The underlying suggestion of such a list of different animals would be that the worshipper is free in his choice. Petrakos I.Oropos, ad loc. gave the parallel of CGRN 75, lines 30-31, which contains a stipulation that worshippers in the Amphiareion can make private sacrifice with whatever animal they wish.

Line 10: These lines may "refer to other items needed for the sacrifice" (e.g. [ὅσ]ων χρεία [ἐστι], SEG 53, 466). Lupu NGSL, ad loc. refers to a text in SEG 30, 1119 in which it is said that the treasurer should provide anything else that is needed for the sacrifice [ὅσ]ων χρεία [ἐστι].

Line 11: Perhaps a reference τὸ μίσθωμα (prize agreed on in hiring, contract-prize, contract, rent) may be read here, or a perfect middle/passive form of μισθόω. This may refer to the "leasing of sacred property or to contracting services essential for the performance of cult" (Lupu NGSL, ad loc.). Chaniotis SEG 47, 488, thought that perhaps this regulation refers to the duties and rights of a person who leased a priesthood, but Lupu 2003b: 331 points out that though "during the Hellenistic period the sale of priesthoods became common in parts of Asia Minor and adjacent islands [...] it is rarely attested elsewhere. In mainland Greece the practice appears to have been almost entirely avoided". For further discussion: SEG 53, 466.

Line 12: On firewood, cf. e.g. CGRN 57 (Aixone), lines 3, 8, 18, etc., and CGRN 199 (Delos), line 5.

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