CGRN 84

Date :

363/2 BC

Justification: Athenian archon Charikleides (lines 2 and 56).

Provenance

Athens . Found to the southwest of the Hephaisteion, where it was reused to cover a Hellenistic cistern. Lambert affirms that it was originally displayed in the Eurysakeion, located nearby (see lines 11 and especially 85). Now in the Stoa of Attalos (inv. no. I 3244). Intriguingly, however, the document itself claims to have been set up in the sanctuary of Athena Skiras, cf. lines 50-52.

Support

Intact stele of white marble, with a pediment at the top and a tenon for insertion into a base at the bottom. Roughly dressed at the back. See Lambert for further details.

Height: 133 cm
Width: (top) 44.5 - (bottom) 49 cm
Depth: 12 cm

Layout

Line 1 is a header inscribed on the pediment of the stele.

Lines 2-68: Stoichedon 38.

Lines 69-79: quasi-stoichedon.

Lines 80-97: not stoichedon.

Letters: 6 mm high on average.

Bibliography

Edition here based Lambert 1997: 85-93 no. 1. Note that we do not underdot letters that were previously read confidently by Ferguson.

Other edition: Ferguson 1938.

Cf. also: SEG 21, 527; Sokolowski LSS 19; Rhodes - Osborne GHI 37; AIO , with another English translation and commentary.

Further bibliography: Mikalson 1975; Kearns 1989: 35; Van Straten 1995; Parker 1996; Ekroth 2002: 134; Pirenne-Delforge 2004; Bremmer 2005a; Brun 2005: no. 141, with French translation and commentary; Parker 2005a; Georgoudi 2016.

Text

θ ε ο ί
ἐπὶ Χαρικλείδ’ ^v ἄρχοντος Ἀθηναίοις· ἐπὶ τοῖσδ-
ε διήλλαξαν οἱ διαιτηταὶ Σαλαμινίος τὸς ἐκ τῶ-
ν ἑπτὰ φυλῶν καὶ Σαλαμινίος τοὺς ἀπὸ Σονίο ὁμο-
5λογοῦντας ἀλλήλοις καλῶς ἔχειν ἃ ἔγνωσαν οἱ δι-
αιτηταὶ Στέφανος Μυρρινόσιος, Κλεαγόρας Ἀχα-
ρνεύς, Ἀριστογείτων Μυρρινόσιος, Εὐθύκριτος
Λαμπτρεύς, Κηφισόδοτος Αἰθαλίδης· τὰς ἱερεωσ-
ύνας κοινὰς εἶναι ἀμφοτέρων εἰς τὸν αἰεὶ χρόν-
10ον τῆς Ἀθηνάας τῆς Σκιράδος, καὶ τὴν το̑ Ἡρακλέο-
ς το̑ ἐπὶ Πορθμῶι, καὶ τὴν το̑ Εὐρυσάκος, καὶ τὴν τῆ-
ς Ἀγλαύρο καὶ Πανδρόσο καὶ τῆς Κοροτρόφο· καὶ κ-
ληρο̑σθαι κοινῆι ἐξ ἀμφοτέρων ἐπειδὰν τελευτ-
ήσει τις τῶν ἱερειῶν ἢ τῶν ἱερέων· τὸς δὲ λανχάν-
15οντας ἱερεῶσθαι ἐφ’ οἷσπερ καὶ οἱ πρότερον ἱερ-
εῶντο· τὴν δὲ γῆν τὴν ἐφ’ Ἡρακλείωι τῶι ἐπὶ Πορθμ-
ῶι καὶ τὴν ἁλ{λ}ὴν καὶ τὴν ἀγορὰν τὴν ἐν Κοίληι νε-
ίμασθαι δίχα ἴσην ἑκατέρος, καὶ ὅρος στῆσαι τῆ-
ς ἑαυτῶν ἑκατέρος· θύεν δὲ τοῖς θεοῖς καὶ τοῖς ἥ-
20ρωσι κατὰ τάδε· ὅσα μὲν ἡ πόλις παρέχει ἐκ το̑ δημ-
οσίο ἢ παρὰ τῶν ὠ[σ]κοφόρων ἢ παρὰ τῶν δειπνοφόρ-
ων γίγνεται λαμβάνειν Σαλαμινίοις, ταῦτα μὲν
κοινῆι ἀμφοτέρος θύοντας νέμεσθαι τὰ κρέα ὠμ-
ὰ τὰ ἡμίσεα ἑκατέρος· ὅσα δὲ ἀπὸ τῆς μισθώσεως ἔ-
25θυον Σαλαμίνιοι παρὰ σφῶν αὐτῶν θύειν κατὰ τὰ
πάτρια, τὸ ἥμυσυ ἑκατέρος συμβαλλομένος εἰς ἅ-
παντα τὰ ἱερά· τοῖς δὲ ἱερεῦσι καὶ ταῖς ἱερείαι-
ς ἀποδιδόναι τὰ γέρα τὰ γεγραμμένα· τῶι δὲ το̑ Ἡρ-
ακλέος ἱερεῖ ἱερεώσυνα ΔΔΔ δραχμάς· εἰς πελαν-
30ὸν δὲ 𐅂𐅂𐅂 δραχμάς· τούτων τὸ ἥμυσυ ἑκατέρος συμ-
βάλλεσθαι· τῶν δὲ ἱερείων ὧν ἂν κατάρξηται τῶν
κοινῶν λαμβάνειν δαρτο̑ δέρμα καὶ τὸ σκέλος, εὑ-
στο̑ τὸ σκέλος· βοὸς δὲ ἐννέα σάρκας καὶ τὸ δέρμα·
τῶι δὲ το̑ Εὐρυσάκος ἱερεῖ ἱερεώσυνα 𐅃𐅂 δραχμά-
35ς· εἰς πελανὸν ἀμφοτέρωσε 𐅃𐅂𐅂 δραχμάς· σκέλος κ-
αὶ δέρματος ἐν Εὐρυσακείωι Δ𐅂𐅂𐅂 δραχμάς· τούτ-
ων τὸ ἥμυσυ ἑκατέρος συμβάλλεσθαι· τῶι ἥρωι τῶ-
ι ἐπὶ τῆι ἁλῆι τῶν θυομένων λαμβάνειν τὸ δέρμα
καὶ τὸ σκέλος· νέμειν δὲ τοῖς ἱερεῦσι καὶ ταῖς ἱ-
40ερείαις ἐν τοῖς ἱεροῖς ὅπο ἂν ἕκαστοι ἱερεῶντ-
αι μερίδα παρ’ ἑκατέρων· τὸς ἄρτος ἐς Σκιράδος ν-
έμειν κατὰ τάδε, ἀφελόντας ἐξ ἁπάντων τὸς νομι-
ζομένος ἀφαιρεῖσθαι κατὰ τὰ πάτρια· κήρυκι ἄρ-
τον, Ἀθηνᾶς ἱερείαι ἄρτον, Ἡρακλέος ἱερεῖ ἄρτο-
45ν, Πανδρόσο καὶ Ἀγλαύρο ἱερείαι ἄρτον, Κοροτρό-
φο καὶ καλαθηφόρωι ἄρτον, κώπαις ἄρτον· τῶν δὲ ἄ-
λλων νέμεσθαι τά ἡμίσεα ἑκατέρος· ἄρχοντα δὲ κ-
ληρο̑ν ἐμ μέρει παρ’ ἑκατέρων ὅστις καταστήσει
τὸς ὠσκοφόρος καὶ τὰς δειπνοφόρος μετὰ τῆς ἱε-
50ρείας καὶ το̑ κήρυκος κατὰ τὰ πάτρια· ταῦτα δὲ ἀν-
αγράψαι ἐς στήληι κοινῆι ἀμφοτέρος καὶ στῆσα-
ι ἐν τῶι ἱερῶι τῆς Ἀθηνᾶς τῆς Σκιράδος· τὸν δὲ αὐ-
τὸν ἱερέα εἶναι τῶι Εὐρυσάκει καὶ τῶι ἥρωι τῶι
ἐπὶ τῆι ἁλῆι· ἐὰν δέ τι δέηι ἐπισκευεάσαι τῶν ἱε-
55ρῶν, ἐπισκευάζεν κοινῆι συμβαλλ{λ}ομένος τὸ ἥμ-
υσυ ἑκατέρος· ἐπὶ Χαρικλείδο ἄρχοντος οἱ ἐκ τῶ-
ν ἑπτὰ φυλῶν παρέσχον ἄρχοντα· τὰ δὲ γραμματεῖ-
α κοινὰ εἶναι ἀμφοτέρων ἅπαντα· τὴν δὲ γῆν ἐργά-
ζεσθαι τὸμ μεμισθωμένον ἕως ἂν ἐξέλθηι ὁ χρόν-
60ος ὃν ἐμισθώσατο, ἀποδιδόντα τὴν ἡμίσειαν μίσ-
θωσιν ἑκατέροις· τὸ δὲ πρόθυμα το̑ ἁμίλλο ἐμ μέρ-
ει ἑκατέρος κατάρχεσθαι· τῶν δὲ κρεῶν τὰ ἡμίσε-
α ἑκατέρος λαμβάνειν καὶ τῶν δερμάτων· τὴν δὲ ἱ-
ερεωσύνην το̑ κήρυκος εἶναι Θρασυκλέος κατὰ τ-
65ὰ πάτρια· τῶν δὲ ἄλλων ἐνκλημάτων ἁπάντω^vν ἀφε-
ῖσθαι τῶν τε ἰδί⟨ω⟩ν καὶ τῶν κοινῶν εἰς τὸν ^v Βοηδ-
ρομιῶνα μῆνα τὸν ἐπὶ Χαρικλείδο ἄρχοντ^vος· ^vv
^vacat
ἐπὶ Διφίλο Διοπείθους Σουνιέως Σαλαμινίοις ἄρχ-
70οντος, οἵδε ὤμοσαν Σαλαμινίων τῶν ἀπὸ Σουνίο· Διο-
πείθης Φασυρκίδο, Φιλόνεως Ἀμεινονίκου, Χαλκιδ-
εὺς Ἀνδρομένους, Χαριάδης Χαρικλέος, Θε⟨ο⟩φάνης
Ζωφάνους, Ἡγίας Ἡγησίο, Ἀμεινίας Φιλίνο· ἐπὶ Ἀν-
τισθένους Ἀντιγένους Ἀχαρνέως ἄρχοντος Σαλαμι-
75νίοις, οἵδε ὤμοσαν ἐκ τῶν Ἑπταφυλῶν Θρά-
σωνος Βουτά(δης), Στρατοφῶν Στράτωνος Ἀγρυ(λῆθεν), Μελίττιος
Ἐξηκεστίδου Βουτά(δης), Ἀρίσταρχος Δημοκλέους Ἀχαρ(νεύς), ^v
Ἀρκέων Εὐμηλίδου Ἀχαρ(νεύς), Χαιρέστρατος Πανκλείδο Ἐ-
πικηφί(σιος), Δήμων Δημαρέτο Ἀγρυλῆ(θεν). ^vvvvv
80Ἀρχέλεως εἶπεν· ὅπως Σαλαμίνιοι τὰ ἱερὰ θύωσι αἰεὶ τοῖς θεοῖς καὶ τοῖς ἥρωσι κατὰ τὰ πάτρια καὶ
γίγνητα[ι] ἐφ’ οἷς διήλλαξαν οἱ διαλλακταὶ ἀμφοτέρους καὶ οἱ αἱρεθέντες ὤμοσαν, ἐψηφίσθαι Σαλαμινί-
οις τὸν ἄρχοντα Ἀρίσταρχον ἐγγράψαι τὰς θυσίας ἁπάσας καὶ τὰς τιμὰς τῶν ἱερέων εἰς τὴν στήλην ἐν εἷ-
αἱ διαλλαγαί εἰσιν, ὅπως ἂν οἱ ἄρχοντες αἰεὶ παρ’ ἀνφοτέρων εἰδῶσι ὅ τι δεῖ ἀργύριον συνβάλλεσθαι εἰς τὰ[ς]
θυσίας ἁπάσας ἑκατέρους ἀπὸ τῆς μισθώσεως τῆς γῆς τῆς ἐφ’ Ἡρακλείωι, καὶ στῆσαι τὴν στήλην ἐν τῶι
85Εὐρυσακείωι. ^v Μουνιχιῶνος. ἐπὶ Πορθμῶι· Κουροτρόφωι αἶγα Δ, Ἰολέωι οἶν ὁλόκαυτον Δ𐅃: Ἀλκμήνει οἶν
Δ𐅂𐅂, Μαίαι οἶν Δ𐅂𐅂, Ἡρακλεῖ βοῦν 𐅄ΔΔ, ἥρωι ἐπὶ τε̑ι ἁλε̑ι οἶν Δ𐅃, ἥρωι ἐπ’ Ἀντισάραι χοῖρον 𐅂𐅂𐅂ΙΙΙ, ἥρωι Ἐπι-
πυργίδίωι χοῖρον 𐅂𐅂𐅂ΙΙΙ, Ἴον⟨ι⟩ οἶν θύειν ἐναλλὰξ παρ’ ἔτος· ξύλα ἐφ’ ἱεροῖς καὶ οἷς ἡ πόλις δίδωσιν ἐκ κύρβεω⟨ν⟩
Δ. ὀγδόει ἐπὶ δέκα Εὐρυσάκει ∶ ὗν ∶ ΔΔΔΔ· ξύλα ἐφ’ ἱεροῖ⟨ς⟩ καὶ εἰς τἄλλα 𐅂𐅂𐅂 . Ἑκατονβαιῶνος. Παναθηναίοις Ἀθηνᾶι
ὗν∶ ΔΔΔΔ· ξύλα ἔφ’ ἱεροῖς καὶ ⟨εἰ⟩ς τἄλλα 𐅂𐅂𐅂. Μεταγειτνιῶνος. ἑβδόμει Ἀπόλλωνι Πατρώιωι ὗν∶ ΔΔΔΔ, Λητοῖ χοῖρο⟨ν⟩
90[𐅂]𐅂𐅂ΙΙΙ, Ἀρτέμιδι χοῖρον 𐅂𐅂𐅂ΙΙΙ, Ἀθηνᾶι Ἀγελάαι χοῖρον 𐅂𐅂𐅂 ΙΙΙ, ξύλα ἐφ’ ἱεροῖς καὶ εἰς τἄλλα 𐅂𐅂𐅂ΙΙΙ. Βοηδρομιῶνος. Ποσει-
δῶνι Ἱπποδρομίωι ὗν∶ ΔΔΔΔ, ἥρωι Φαίακι χοῖρ⟨ο⟩ν 𐅂𐅂𐅂ΙΙΙ, ἥρωι Τεύκρωι χοῖρον 𐅂𐅂𐅂ΙΙΙ, ἥρωι Ναυσείρωι χοῖρον 𐅂𐅂𐅂ΙΙ[Ι].
ξύλα ἐφ’ ἱεροῖς καὶ τἄλλα 𐅂𐅂𐅂ΙΙΙ. Πυανοψιῶνος· ἕκτει Θησεῖ ὗν ΔΔΔΔ· εἰς τἄλλα 𐅂𐅂𐅂 . Ἀπατουρίοις Διὶ Φρατρίωι ὗν ΔΔΔΔ. ^vv
ξύλα ἐφ’ ἱεροῖς καὶ τἄλλα 𐅂𐅂𐅂 . Μαιμακτηριῶνος· Ἀθηνᾶι Σκιράδι οἶν ἐνκύμονα Δ𐅂𐅂, Σκίρωι οἶν Δ𐅃, ξύλα ἐπὶ τὸν βωμὸν 𐅂𐅂[𐅂].
κεφάλαιον οὗ δεῖ ἀναλίσκειν ἀμφοτέρος ἐς ἅπαντα τὰ ἱερὰ 𐅅ΔΔΔΙΙΙ. ^vv ταῦτα θύειν κοινεῖ ἀπὸ τῆς μισθώσεως τῆς γῆς τῆ⟨ς⟩ ἐφ’ Ἡρακλ-
95έωι Σονίο, ἀργύριον συμβαλλομένους ἑκατέρους ἐς ἅπαντα τὰ ἱερά· ἐὰν δέ τις εἴπει ἢ ἄρχων ἐπιψηφίσει τούτων τι καταλῦ-
[σ]αι ἢ τρέψει ποι ἄλλοσε τὸ ἀργύριον, ὑπεύθυνον εἶναι τῶι γένει ἅπαντι καὶ τοῖς ἱερεῦσι κατὰ ταὐτὰ καὶ ἰδίαι ὑπό-
δικον καὶ τῶι βουλομένωι Σαλαμινίων. ^vacat

Translation

Gods. In the archonship of Charikleides at Athens. On the following terms the arbitrators reconciled the Salaminioi of the Seven Tribes and the Salaminioi from Sounion, (5) both parties agreeing with each other that the terms proposed by the arbitrators were good, Stephanos of Myrrhinous, Kleagoros of Acharnai, Aristogeiton of Myrrhinous, Euthykritos of Lamptrai, Kephisodotos of Aithalidai. The priesthoods shall be common to both parties for all time: (10) that of Athena Skiras, that of Heracles at Porthmos, that of Eurysakes, that of Aglauros and Pandrosos, and of Kourotrophos. Appointment shall be by lot jointly from both parties when one of the priestesses or priests dies, and those who obtain the office by lot (15) shall serve as priests on the same terms as the previous priests. The land at the Herakleion at Porthmos and the salt-works and the agora at Koile shall be divided into two equal parts for each party; and each party shall set up boundary markers on its own part. They shall sacrifice to the gods and heroes (20) according to the following terms. Everything which the city provides at public expense, or which the Salaminioi happen to receive from the oschophoroi or from the deipnophoroi, both parties shall sacrifice jointly and divide the raw meat, half for each party. Everything which the Salaminioi used to sacrifice from the rents (25) they shall sacrifice from their own resources according to the ancestral customs, each party contributing half for all the sacrifices. To the priests and priestesses shall be given the perquisites prescribed here. To the priest of Heracles, as priestly dues, 30 drachmae; for pelanos (30) 3 dr.; each party shall contribute half of these sums. Of the sacrificial animals which he sacrifices for the whole group he shall take the skin and the leg of an animal that has been flayed, the leg of an animal that has been singed; of a bovine he shall take nine pieces of flesh and the skin. To the priest of Eurysakes, as priestly dues, 6 dr.; (35) for pelanos for both cults 7 dr.; in lieu of the leg and skin in the Eurysakeion, 13 dr.; each party shall contribute half of these sums. Of the sacrificial animals sacrificed to the hero at the salt-works he shall take the skin and the leg. To the priests and (40) priestesses in the sanctuaries where each is priest a portion shall be distributed from each party. The loaves from Skiras shall be distributed in the following way, having removed from the total those which it is ancestral custom to remove: for the herald a loaf, for the priestess of Athena a loaf, for the priest of Heracles a loaf, (45) for the priestess of Pandrosos and Aglauros a loaf, of Kourotrophos and for the basket-bearer (or: for the basket-bearer of Kourotrophos) a loaf, for the kopai a loaf; of the rest each party shall have a half share. An archon shall be chosen by lot from each party in turn to appoint the oschophoroi and deipnophoroi together with the (50) priestess and the herald according to the ancestral custom. Both parties shall write these things up on a common stele and stand it in the sanctuary of Athena Skiras. The same man shall be priest for Eurysakes and for the hero at the salt-works. If there is any need to do building works in the sanctuaries, (55) they shall do it jointly, each party contributing half the costs. In the archonship of Charikleides, the Salaminioi of the Seven Tribes provided the archon. All the written records shall be common to both parties. The lessee shall work the land until the time (60) for which he leased the land expires, paying half the rent to each party. The preliminary sacrifice before the contest each party shall undertake in turn. Each party shall take half of the meat and skins. The priestly dues of the herald shall belong to Thrasykles according to (65) ancestral custom. All other claims, whether against individuals or groups, up to the month of Boedromion in the archonship of Charikleides, shall be dropped.

In the archonship for the Salaminioi of Diphilos son of Diopeithes of Sounion, (70) the following of the Salaminioi from Sounion swore oaths: Diopeithes son of Phasyrkides, Philoneos son of Ameinonikos, Chalkideus son of Andromenes, Chariades son of Charikles, Theophanes son of Zophanes, Hegias son of Hegesias, Ameinias son of Philinos. In the archonship for the Salaminioi of Antisthenes son of Antigenes of Acharnai, (75) the following took the oath from the Seven Tribes: Thrasykles son of Thrason of Boutadai, Stratophon son of Straton of Agryle, Melittios son of Exekestides of Boutadai, Aristarchos son of Demokles of Acharnai, Arkeon son of Eumelides of Acharnai, Chairestratos son of Pankleides of Epikephisia, Demon son of Demaretos of Agryle. (80) Archeneos proposed: in order that the Salaminioi may always make the sacrifices to the gods and heroes according to ancestral custom and that the terms on which the conciliators reconciled both parties and to which those elected swore oaths shall be put into effect, the Salaminioi have decreed that the archon Aristarchos shall inscribe all the sacrifices and the prices of the sacrificial animals on the stele on which the terms of the settlement are, in order that the archons from both parties at any time in the future may know what amount of money each party has to contribute for all the sacrifices from the rent of the land at the Herakleion, and to stand the stele in the (85) Eurysakeion.

In Mounychion: at Porthmos, for Kourotrophos a goat, 10 dr.; for Iolaos a wether burnt whole, 15 dr.; for Alkmene an ewe, 12 dr.; for Maia an ewe, 12 dr.; for Heracles a bovine, 70 dr.; for the hero at the salt-works a wether, 15 dr.; for the hero at Antisara a piglet, 3 dr. 3 ob.; for the hero Epipyrgidios a piglet, 3 dr. 3 ob.; to sacrifice a wether for Ion every other year; wood for the sacrifices, including those for which the city gives money according to the kyrbeis, 10 dr.; on the 18th for Eurysakes a pig, 40 dr.; wood for the sacrifices and for other things, 3 dr. In Hekatombaion: at the Panathenaia, for Athena a pig, 40 dr.; wood for the sacrifices and for other things, 3 dr. In Metageitnion: on the 7th for Apollo Patroios a pig, 40 dr.; for Leto a piglet, (90) 3 dr. 3 ob.; for Artemis a piglet, 3 dr. 3 ob.; for Athena Agelaa a piglet, 3 dr. 3 ob.; wood for the sacrifices and for other things, 3 dr. 3 ob. In Boedromion: for Poseidon Hippodromios a pig, 40 dr.; for the hero Phaiax a piglet, 3 dr. 3 ob.; for the hero Teukros a piglet, 3 dr. 3 ob.; for the hero Nausiros a piglet, 3 dr. 3 ob.; wood for the sacrifices and other things, 3 dr. 3 ob. In Pyanopsion: on the 6th for Theseus a pig, 40 dr.; for other things, 3 dr.; at the Apatouria for Zeus Phratrios a pig, 40 dr.; wood for the sacrifices and other things, 3 dr. In Maimakterion: for Athena Skiras a pregnant ewe, 12 dr.; for Skiros a wether, 15 dr.; wood for the altar, 3 dr.

Total that it is necessary for both parties to spend on all the sacrifices, 530 dr. 3 ob. (or: 533 ob.?). They shall sacrifice these jointly from the rents of the land at the Herakleion (95) at Sounion, each party contributing money for all the sacrifices. If anyone makes, or if any archon puts to the vote, a proposal to rescind any of these terms or diverts the money elsewhere, he shall be accountable to the whole genos and the priests on the same basis, and also privately liable to legal action by any of the Salaminioi who wishes.

Traduction

Dieux. Sous l’archontat de Charikleidès chez les Athéniens, les arbitres ont rendu leur jugement dans les termes suivants, dans le conflit entre les Salaminiens des sept tribus et les Salaminiens de Sounion, (5) chacune des deux parties ayant accepté les conclusions prononcées par les arbitres Stephanos de Myrrhinonte, Kleagoros d’Acharnes, Aristogeiton de Myrrhinonte, Euthykritos de Lamptrai, Kephisodotos d’Aithalidai. Que les prêtrises soient pour toujours communes aux deux parties, (10) c’est-à-dire celles d’Athéna Skiras, d’Héraclès à Porthmos, d’Eurysakès, d’Aglauros, de Pandrosos et de Kourotrophos; quand une prêtresse ou un prêtre décèdera, que l’on procède par tirage au sort parmi les deux groupes. Que ceux qui seront choisis par le sort (15) exercent leur prêtrise dans les mêmes conditions que leurs prédécesseurs. Que l’on partage la terre de l’Herakleion à Porthmos, la saline et l’agora de Koilè en deux parts égales pour chacune des parties et que chaque partie dresse des bornes pour délimiter sa propre part. Que l’on sacrifie aux dieux et aux héros (20) de la façon suivante : tous (les animaux) que la cité fournit sur les fonds publics ou ceux qui sont reçus par les Salaminiens de la part des oschophores ou des deipnophores, que les deux groupes les sacrifient ensemble et se partagent par moitié les viandes crues. Mais tous les (animaux) que les Salaminiens sacrifiaient grâce aux revenus du loyer, (25) qu’ils les sacrifient sur leurs ressources propres selon les coutumes ancestrales, chacun contribuant pour moitié à tous les sacrifices. Que l’on donne les parts d’honneur aux prêtres et aux prêtresses selon ces dispositions : au prêtre d’Héraclès, en guise de rémunération, 30 drachmes; pour le pelanos, (30) 3 dr. Que chaque groupe y contribue pour moitié. Des animaux sacrificiels communs qu’il sacrifie, qu’il reçoive la peau et la patte des animaux écorchés, la patte des animaux dont la peau a été roussie; d’un bovin, qu’il reçoive neuf parts de chair et la peau. Au prêtre d’Eurysakès, en guise de rémunération, 6 dr.; (35) pour le pelanos, 7 dr. pour les deux cultes; au lieu de la patte et de la peau dans l’Eurysakeion, 13 dr. Que chaque groupe y contribue pour moitié. Des animaux sacrificiels au héros de la saline, qu’il reçoive la peau et la patte. Que chaque groupe donne leur part aux prêtres et (40) aux prêtresses dans les sanctuaires où ils officient. Qu’ils distribuent les pains du sanctuaire de Skiras de la manière suivante, une fois qu’auront été prélevés de l’ensemble ceux qui doivent l’être selon les coutumes ancestrales : au héraut, un pain; à la prêtresse d’Athéna, un pain; au prêtre d’Héraclès, un pain; (45) à la prêtresse de Pandrosos et d’Aglauros, un pain; à celle de Kourotrophos et à la porteuse de corbeille (ou : à la porteuse de corbeille de Kourotrophos), un pain; aux kopai, un pain. Que le restant soit équitablement réparti entre les deux groupes. Que l’archonte soit alternativement tiré au sort dans chaque groupe et désigne, avec la prêtresse (50) et le héraut, les oschophores et les deipnophores, selon les coutumes ancestrales. Que ces dispositions soient retranscrites par les deux groupes sur une stèle commune et qu’elle soit dressée dans le sanctuaire d’Athéna Skiras. Que le même homme occupe les fonctions de prêtre d’Eurysakès et du héros de la saline. S’il est nécessaire d’entreprendre des réparations dans les sanctuaires, (55) qu’elles soient faites en commun et que chaque groupe y contribue pour moitié. Sous l’archontat de Charikleidès, les Salaminiens des sept tribus ont fourni l’archonte. Que toutes les archives soient communes aux deux groupes. Que le locataire de la terre la travaille jusqu’au terme (60) de son bail et verse à chaque groupe la moitié du loyer. Que chacun fasse à tour de rôle les sacrifices préliminaires au concours et prélève la moitié des viandes et des peaux. Que la charge sacrée de héraut revienne à Thrasyklès, selon (65) les coutumes ancestrales. Quant aux autres poursuites, d’ordre privé ou d’ordre public, engagées jusqu’au mois de Boedromion de l’archontat de Charikleidès, qu’elles soient abandonnées.

Sous l’archontat, chez les Salaminiens, de Diphilos fils de Diopeithès de Sounion, (70) ont prêté serment parmi les Salaminiens de Sounion : Diopeithès fils de Phasyrkidès, Philoneos fils d’Ameinonikos, Chalkideus fils d’Andromenès, Chariadès fils de Chariklès, Theophanès fils de Zophanès, Hegias fils d’Hegesias, Ameinias fils de Philinos. Sous l’archontat, chez les Salaminiens, d’Antisthenès fils d’Antigenès d’Acharnes, (75) ont prêté serment parmi les Salaminiens des sept tribus : Thrasyklès fils de Thrason de Boutadai, Stratophon fils de Straton d’Agrylè, Melittios fils d’Exekestidès de Boutadai, Aristarchos fils de Demoklès d’Acharnes, Arkeon fils d’Eumelidès d’Acharnes, Chairestratos fils de Pankleidès d’Epikephisia, Demon fils de Demaretos d’Agrylè. (80) Archeneos a proposé. Afin que les Salaminiens puissent à l'avenir faire les sacrifices aux dieux et aux héros selon les coutumes ancestrales et que tout s’accomplisse selon les clauses que les arbitres ont prononcées pour les deux groupes et qu’ont jurées ceux qui ont été désignés, qu’il plaise aux Salaminiens de décréter que l’archonte Aristarchos fasse retranscrire sur la stèle qui porte les arbitrages l’ensemble des sacrifices et des prix des animaux sacrificiels, afin que les archontes issus des deux groupes en charge sachent le montant que devront verser les deux groupes pour tous les sacrifices, argent issu de la ferme de la terre de l’Herakleion, et qu’il fasse dresser la stèle dans (85) l’Eurysakeion.

En Mounychion : à Porthmos, pour Kourotrophos, un caprin, 10 dr.; pour Iolaos, un mouton mâle brûlé entièrement, 15 dr.; pour Alcmène, une brebis, 12 dr.; pour Maia, une brebis, 12 dr.; pour Héraclès, un bovin, 70 dr.; pour le héros de la saline, un mouton mâle, 15 dr.; pour le héros à Antisara, un porcelet, 3 dr. et 3 oboles; pour le héros Epipyrgidios, un porcelet, 3 dr. et 3 oboles; pour Ion, que l’on sacrifie un mouton mâle une année sur deux. Bois pour les sacrifices et ceux que donne la cité conformément aux kyrbeis, 10 dr. Le 18, pour Eurysakès, un porc, 40 dr. Bois pour les sacrifices et autres fournitures, 3 dr. En Hekatombaion, lors des Panathénées, pour Athéna, un porc, 40 dr. Bois pour les sacrifices et autres fournitures, 3 dr. En Metageitnion : le 7, pour Apollon Patroios, un porc, 40 dr.; pour Léto, un porcelet, (90) 3 dr. et 3 oboles; pour Artémis, un porcelet, 3 dr. et 3 oboles; pour Athéna Agelaa, un porcelet, 3 dr. et 3 oboles. Bois pour les sacrifices et autres fournitures, 3 dr. et 3 oboles. En Boedromion, pour Poséidon Hippodromios, un porc, 40 dr.; pour le héros Phaiax, un porcelet, 3 dr. et 3 oboles; pour le héros Teukros, un porcelet, 3 dr. et 3 oboles; pour le héros Nauseiros, un porcelet, 3 dr. et 3 oboles. Bois pour les sacrifices et autres fournitures, 3 dr. et 3 oboles. En Pyanopsion : le 6, pour Thésée, un porc, 40 dr.; autres fournitures, 3 dr.; lors des Apatouries, pour Zeus Phratrios, un porc, 40 dr. Bois pour les sacrifices et autres fournitures, 3 dr. En Maimaktêrion, pour Athéna Skiras, une brebis pleine, 12 dr.; pour Skiros, un mouton mâle, 15 dr. Bois pour l’autel, 3 dr.

Total de la somme que les deux groupes devront verser pour l’ensemble des sacrifices : 530 dr. et 3 oboles (ou 533 dr. ?). Que ces sacrifices soient communs et payés par les deux groupes sur l’argent issu de la ferme du loyer de la terre de l’Herakleion (95) à Sounion. Si quelqu’un propose ou si un archonte met aux voix une proposition visant à abolir l’une de ces dispositions ou répartit autrement l’argent, qu’il soit passible d’une mise en examen de la part de l’ensemble du genos et des prêtres de la même manière, et aux termes d’une action privée, de poursuites par tout Salaminien qui le voudra.

(traduction d'après P. Brun 2005, adaptée par D. Ackermann)

Commentary

This dossier of documents stems from the mutual agreement of two apparently distinct and disputing parties within the genos of the Salaminioi. The inscription, together with a later arbitration (Ferguson, p. 9-12 no. 2, 265/4 BC, found on the Kolonos Agoraios; cf. Lambert, no. 2) and a honorary decree (IG II² 1232), make this one of the best attested gene in Attica or even in the Greek world (for other inscriptions that have a possible connection to the Salaminioi, cf. Lambert, p. 104-106). At some juncture, though the reasons for this are far from clear, the Salaminioi had apparently become divided into two groups: one, "of the seven tribes", τῶν ἑπτὰ φυλῶν (or: Ἑπταφυλῶν); the other, from Sounion in southern Attica. Each group possessed its own organisation (e.g. eponymous archons, cf. lines 56-57, 69-79), but the two clearly shared property (the Herakleion at Porthmos, the salt-works, the agora of Koile) as well as a variety of cults. The present agreement unified (or reunified) the genos (note that they are only called "Salaminioi" in the decision to inscribe their sacrificial calendar, line 80). Ferguson suggested that the Hepta Phylai are the seven Kleisthenic tribes to which the non-Sounian members belonged (this is cautiously accepted by Lambert, and Osborne; a different view would postulate a connection with Salamis itself, see Parker 1996: 312 who suggests an archaic Salaminian organization). On the origins of the Salaminioi, see further Arist. Pol. 1252b 17-18, with further discussion in Lambert, p. 94-103. The diverse property and apparently flexible topographic situation of the group included three key sites, which match the major cults of the genos: the temple of Athena Skiras at the port of Phaleron; the sanctuary of Heracles at Porthmos (probably near Sounion, and so too perhaps the salt-works); and the Eurysakeion at Kolonos Agoraios, near the demes of Koile and Melite, close to the center of Athens and the Agora. For all of these and other locations, see further below ad loc.

Completely preserved on the stele, the inscribed dossier is divided into two major parts: first, the decree of the Salaminioi, recording their acts of reconciliation and decision to rent out lands (lines 1-79), which was to be set up in the temple of Athena Skiras; second, the sacrificial calendar of the group (which also provides an accounting of the expenses for the shared cults; lines 80-97), which was to be set up in the Eurysakeion. For other dossiers belonging to gene as well as to other subcivic groups in Attica, and which typically included sacrificial calendars, see here e.g. CGRN 19 (deme of Skambonidai), CGRN 24 (genos of the Praxiergidai), CGRN 25 (deme of Paiania), or CGRN 26 (a trittys?).

The first part of the dossier, the agreement (διαλλαγή), clearly derives from a procedure of arbitration between the two branches of the genos, with representatives from various demes having served as arbitors (lines 1-8). As Osborne points out (p. 190), five arbitrators is rather a sizable number, testifying to the complexity and perceived importance of these decisions. Throughout the agreement which follows, emphasis is repeatedly placed on the equitable sharing for all duties and privileges for both parties, and the "even split" of the financing for the rites shared by both groups of Salaminioi (the terminology of ἀμφότερος, ἕκατερος, ἥμισυς, etc, is conspicuously present throughout this first part of the inscription). Both sides thereby agreed to share equitably certain priestly offices (lines 8-16), to mark the division of sacred shared property with boundary stones (lines 16-20) and to share the costs and benefits of sacrifices financed by the polis and sacrifices paid for by the genos (lines 19-27). The remainder of the decree is specifically devoted to outlining aspects of the cults of the genos. Subjects treated as part of this agreement include the remuneration of priests (lines 27-50) and the maintenance of sanctuaries (cf. lines 55-57), among still further subjects. The agreement is followed by a short supplementary decree, when the Hepta Phylai had the eponymy, in lines 56-67, discussing among other matters the conservation of archives for the genos (lines 57-58), as well as the financing of common cults through the renting of such properties (alluded to in lines 24, and more explicitly defined in lines 58-61). And another pair of documents follows, lists containing the names of people who took an oath to abide by the present agreement, of oath-takers from both groups of Salaminioi respectively (in lines 69-79).

The raison d'être of the second part of the dossier, essentially a sacrificial calendar for the unified group, is quite clear: a precise accounting of the expenses for each sacrifice must be made, so that the annual archons may keep a balanced budget and use the funds derived from the rental of the Herakleion (lines 80-85). The order of the calendar is: Mounychion first (month 10 in Athens), then a more standard Athenian sequence: Hekatombaion – Metageitnion – Boedromion – Pyanopsion – Maimakterion (months 1 to 5 of the year in Athens). The periods Posideon – Elaphebolion (months 6-9) and Thargelion – Skirophorion (months 11-12) are not mentioned in the calendar, demonstrating the specificity of the rites of the group. Rituals only took place on half of the months in the year and seemingly only on very specific days or occasions. It would thus appear that the calendar of the genos began at a different juncture than the usual year in Athens (where Hekatombaion was month 1), though it otherwise followed the expected order of the months. For the starting months of the calendars of subcivic groups being different from the official calendar of the city, cp. esp. here CGRN 21 (perhaps also a calendar of a genos).

As in other 4th-century BC calendars from Attica, the prices for sacrificials animals are standardised in the accounting presented here: 70 drachmae for a bovine (perhaps a castrated male); 40 dr. for a (probably male) pig; 15 dr. for a male sheep (wether) and 12 dr. for a female sheep; 10 dr. for a goat; 3 dr. and 3 obols for a piglet; cp. here esp. CGRN 52 (Erchia) and CGRN 56 (Marathonian Tetrapolis), with slight differences (e.g. for piglets) and further discussion. The total expenditure of the genos on its annual rites, including supplies of wood for the sacrifices which are also accounted for here, totalled 530 dr. and 3 obols (or 533 dr. depending on the reading; both are possible according to Lambert); in other words, approximately the same as the annual rites for the whole deme of Erchia (though Erchia sacrificed 56 animals in one year, compared to 22-23 for the Salaminioi).

Lines 6-16: This section concerns the attribution of the priesthoods of the genos: the agreement resolves that all of the major priesthoods are to be shared among the two constituent groups. Tenure was for life. Whenever one of the priests or priestesses died, a new official is to be appointed by lot from among all the constituents. On appointment through sortition in Attica, cp. here CGRN 43, lines 17-23 (with Commentary). The major priesthoods of the group were four or five in number. Athena Skiras, Heracles at Porthmos and Eurysakes each had their own priest. From the syntax in lines 11-12, it is not clear whether there is a joint priesthood of Aglauros, Pandrosos and Kourotrophos, or if Kourotrophos has her own priestess. Lines 45-46 of the inscription (Πανδρόσο καὶ Ἀγλαύρο ἱερείαι ἄρτον, Κοροτρόφο καὶ καλαθηφόρωι ἄρτον) might be taken to mean that Kourotrophos had her own priestess, since a bread as a perquisite is given "to the priestess of Aglauros and Pandrosos, and a bread to (that of) Kourotrophos and the basket-bearer"; but the second part of the line may also be read as "... and a bread to the basket-bearer of Kourotrophos". In other inscriptions, Aglauros, Pandrosos and Kourotrophos each have separate priests (cf. the discussion in Parker 1996: 311). On Kourotrophos, see Pirenne-Delforge.

The sanctuary of Athena Skiras was situated in Phaleron: cf. Paus. 1.1.4; Str. 9.1.3; IG II² 1232. Intriguingly, however, Skira was also another name for Salamis (cf. Lambert; Rhodes - Osborne), Herodotus (8.94.2) mentions a cult of Athena Skiras at Salamis, and Skiros was a primeval king of the island (Parker 1996: 313). These are clues that may begin to explain the importance of the cult for the group of the Salaminioi and their right to control its priesthood. For Aglauros cp. here CGRN 32 (Thorikos), line 53-54 (partly restored); and CGRN 52 (Erchia), col. Α, lines 58-66 + col. Β, lines 56-60 + col. Γ, lines 60-65 + col. Δ, lines 57-61; Pandrosos is restored in col. Ε, lines 66-67 in the latter. It remains to a degree unclear why the Salaminioi held this priesthood, since rites in connection with these goddesses are not mentioned in the regulation that follow. As for the Eurysakeion, the sanctuary of the Athenian hero Eurysakes, it appears to have been of central importance to the group and was located near the center of the city; it stood above the Kolonos Agoraios, cf. Philochoros FGrH 328 F 26.

Lines 16-19: The sanctuary of Heracles at Porthmos, perhaps near Sounion, and its landed property was apparently in the control of both factions of the group and thus formed one of its main assets. The others included a salt-works (ἁλή) as well an agora (marketplace) at Koile. The deme of Koile was a neighbour of the deme of Melite, where the Eurysakeion itself was located.

Lines 19-27: This section of the agreement defines several binding rules concerning sacrifices. Whenever the city provides and pays for sacrifices that the Salaminioi were to organize, the two groups making up the Salaminioi share the sacrificial responsibilities, and meat from the sacrifices in such cases is to be shared equitably. The same is to apply to any supplies given by the ὀσχοφόροι and the δειπνοφόροι. The sacrifices funded by the Salaminioi themselves are to be paid for by the two groups half-half, with money from the renting of land. The festival alluded to here was the Oschophoria, a public festival held in Pyanopsion, though it remains imprecisely dated (see Mikalson, p. 67-69, and also below on lines 92-93). The festival was in honour of Athena and Dionysus, and related to the myth of Theseus' return from Crete (Plut. Theseus 23.2-5, see also below for further mentions of Theseus and his mythical connection to the Salaminioi). Specifically, the celebration seems to have involved a procession from the temple of Dionysus in Athens to the sanctuary of Athena Skiras in Phaleron. According to the accounts of the sources, one or two cross-dressed boys here carried vine-plants loaded with grapes (called the ὀσχοφόροι); contests and other celebrations for youths were also apparently held at this time. The δειπνοφόροι were female meal-carriers (probably the mothers?) of the young boys involved in the procession and the cult. For an extensive discussion, with all of the sources, see Parker 2005a: 211-217 and 477. Cf. also lines 47-50 of this inscription for further regulations concerning the ὀσχοφόροι and δειπνοφόροι.

Lines 27-33: This part of the regulations begins to set out the sums due to the priestly personnel of the Salaminioi, and principally two male priests. For priestly remuneration in Attica, see esp. here CGRN 57 (Aixone). The term "prescribed perquisites" (τὰ γέρα τὰ γεγραμμένα) seems to refer to the rules laid down presently (we might have expected the term πρo-γεγραμμένα otherwise). First and foremost is the priest of Heracles (at Porthmos, see above, lines 16-19). This priest receives a sizeable amount as ἱερεώσυνη, a priestly prerogative that takes the form of a sum of money, namely 30 dr. This amount may have served to compensate the priest for incidental expenses, i.e. to buy provisions, during the performance of the cult, though a separate amount of money is already set aside for buying wood for the main sacrifices of the Herakleia in Mounychion (lines 87-88). Furthermore, a sum of 3 dr. was to be provided to the priest for the offering of a πελανός: on this type of offering, no doubt a tangible offering here, either a cake or a type of libation, see CGRN 29 (Delphi), lines 24-28, and CGRN 94 (Eleusis), col. B, line 8. Three types of offering are distinguished in the cult of Heracles, qualified by the verb κατάρχομαι (line 31). Taken literally, this verb means "to make first-offerings from" and refers to preliminary sacrificial actions such as sprinkling water or grains or other substances, among other options. More generally, the term may have expressed the notion of "sacrificing", cp. CGRN 57 (Aixone), line 32. For the type of offering called δαρτός, a flayed animal, see here CGRN 26, Face B, lines 2-3; for animals with their skins "singed" (εὑστόν), see here again CGRN 57 (Aixone), lines 6 and 12. In the case of oxen being offered to Heracles, the priest received abundant perquisites: 9 portions of beef (for the technical term σάρξ for this meat, see here CGRN 61, Athens, line 4), as well as the very valuable hide of the animal (for prices of bovine hides in 4th-century Athens, cf. the Dermatikon accounts, IG II² 1496).

Lines 34-39: The priest of Eurysakes (by contrast with the priest of Heracles, see immediately above) was much more modestly compensated: he received only 6 dr. as his stipend—a more standard fare—as well as a compensation of 13 dr. for the leg and skin of an animal offered in the Eurysakeion (presumably the pig mentioned further below in line 88 or similar animals). It remains unclear why the priest was to be compensated for the loss of perquisites from this sacrifice. Van Straten (p. 158 n. 144) thought of a holocaust, but Ekroth (p. 134) has rightly observed that the sacrifice to Ioleos (lines 85) is explicitly qualified as ὁλόκαυτος. Ferguson (p. 42) instead thought that the rule concerned private sacrifices, where the individuals or other priests would officiate, and thus the priest of Eurysakes only received monetary compensation. Ekroth further observes that it would be strange for the priest to be compensated for the loss of a hide from the sacrifice in line 88, since that concerns a pig, whose skin would be singed, not flayed. Beyond this, the priest of Eurysakes was also responsible for the cult of the "Hero at the Salt-Works", as mentioned in lines 52-54. It is written here that he receives a leg and skin from what is sacrificed to this Hero. The only sacrifice to this figure that is mentioned in the sacrificial calendar is a sheep in Mounychion (cf. line 86). The dual duty of the priest may explain why he is also to receive a sum (7 dr., or more than double that of the priest of Heracles), εἰς πελανὸν ἀμφοτέρωσε. Was this, in other words, for the offering of a pelanos "for both gods"? The expression could alternatively have referred to the offering of a pelanos for both subgroups of Salaminioi, but this less likely option would raise the question of why such a double offering was apparently not made by the priest of Heracles.

Lines 39-47: The text continues the question of priestly remuneration by adding other, more general clauses on the subject. In addition to the portions mentioned for the priests of Heracles and Eurysakes mentioned above, a portion of the meat that was divided in equal parts was to be given by both groups during any sacrifice, to whichever priest was responsible (lines 39-41). The passage then goes on to describe the rite of the "breads for (Athena) at Skiras" (lines 41-47); these rites were probably also connected with the Oschophoria (see above, lines 19-27). In this capacity, several other officials of the group, such as the herald, as well as other participants are mentioned. Particularly intriguing here are the κώπαι: the word literally designates an oar, and the reference here is thus usually thought to be to "rowers": cf. Rhodes - Osborne, following Lambert (p. 102-103; for the metonymy "oar" = "rower", cf. LSJ s.v.). An alternative interpretation was given by Parker (2005a: 215), who thinks of the olive-branch used during the Daphnephoria (in Thebes) and thus of a group of female participants here, who may have carried oars or large branches. It remains difficult to decide between a naval connection (cf. again the link to Theseus of the Oschophoria, and see below for his shipmates) or for a more direct connection with the grape-vine carrying ὀσχοφόροι. The priestesses of Athena and of Aglauros, Pandrosos and Kourotrophos receive one equal portion and a loaf of bread, but note that no further provisions for any perquisites from the genos are specified for them. Perhaps they received some perquisites from the city (as was hypothesized by Ferguson and followed by Parker 1996: 312).

Lines 56-67: As part of the excerpt of a decree appended to the agreement of the Salaminioi, a few further but rather miscellaneous precisions are added here. A preliminary sacrifice (πρόθυμα) of the contest (ἅμιλλος) is notably mentioned; again, the concern here is to repartition the meat and valuable hides equally among the two constituent bodies. The contest will have been one of boys or young men, again in relation to the Oschophoria (see above, lines 19-27). On preliminary sacrifices, see here e.g. CGRN 46 (Piraeus). Another precision confirms that the office of herald of the group is to be held by a certain Thrasykles, presumably himself a member of the Hepta Phylai. Did this confirm the lifetime tenure of the office for a single individual or confer the office to Thrasykles and his descendants in perpetuity? The former option seems more plausible given the modality of election by lot specified above (lines 6-16) and a lack of explicit inclusion of Thrasykles’ descendants in the regulation.

Lines 69-79: A ceremony in which prominent members of the genos had sworn a solemn oath to uphold the terms agreed on in the arbitration had apparently taken place; the names of oath-takers from both groups are recorded. For a comparable ceremony, cf. here CGRN 206 (Pergamon), lines 27-33, where the oath-taking is planned.

Lines 85-88 (Mounychion): This first major entry of the calendar is concerned with a series of rites taking place at Porthmos: this was almost certainly a longstanding festival of Heracles in this sanctuary (for the idea of Herakleia at Porthmos, see Kearns). The date is not explicitly stated, but was no doubt obvious to the Salaminioi and apparently marked the first annual occasion on which they gathered. Given the mention of the date of 18 Mounychion below, lines 88-89, the festival will probably have fallen in the first half of the month. One good possibility for an identification of the date is 4 Mounychion, on which we know that the Herakleidai were also honoured at Erchia, CGRN 52, col. Β, lines 41-45; however, the dating of a festival of Heracles in Mounychion may well have varied in different local communities across Attica. Appropriately, Heracles receives the most significant offering. Apart from Alkmene his mother and Ioleos (sometimes Iolaus), his nephew and charioteer, not all the gods and heroes mentioned here have an obvious connection with Heracles, however, and it is not necessarily the case that all of the sacrifices for them fell on the same date. Ioleos receives a holocaust; for another sacrifice to this hero, cp. here CGRN 56 (Marathonian Tetrapolis), col. II, line 15 (Gamelion). The goddess Maia is usually known as the the mother of Hermes and so her presence in this list has caused some surprise; one hypothesis may be that we should not read the proper name but the word μαῖα, meaning "nurse", so that we have here the "Nurse" of Heracles (Parker, p. 314, interprets the line in this way and Lambert ad loc. considers this, but prefers to keep the matter open). Other heroes are apparently still more local, for instance a Hero at Antisara (an unknown toponym in Attica), about which nothing is known, and a Hero "at the tower" (Epipyrgidios is well-attested as an epithet, cf. Artemis Epipyrgidia at Eleusis, IG II² 5050; SEG 30, 93, lines 10-11; cp. Hekate with the same name, Paus. 2.30.2). A biennial sacrifice to Ion was also offered. This may have been a festival of its own, rather than being a part of the Herakleia, but we cannot be sure. Ion was one of the principal Attic heroes; in CGRN 26, lines A13, his father Xouthos appears among the reicipients of offerings of a trittys. Finally, prices for wood are listed and there is also a mention of sacrifices that the city offers "from the κύρβεις"; for the κύρβεις as an ancient (Archaic) source of authority for the Athenian ritual calendar, see esp. here CGRN 45, Commentary.

Line 88 (Mounychion 18): This occasion presents a single offering to Eurysakes, presumably in the sanctuary of the Eurysakeion. Given that it takes place at an explicitly different time and different place from the other rites above (lines 85-88), any direct connection with the festival of Heracles is probably to be excluded. There is little other contemporary evidence for this date (cf. Mikalson, p. 144-145).

Lines 88-89 (Hekatombaion 28): This entry in the calendar attests to the participation of the Salaminioi in the Panathenaia in Athens, contributing a pig (or perhaps a sow?) to the procession and the wider civic sacrifice in the city. For the annual Panathenaia, see esp. here CGRN 92, and CGRN 19, Face A, line 19, for the participation of the deme of Skambonidai in this festival.

Lines 89-90 (Metageitnion 7): The sacrifice for Apollo Patroos, Leto, Artemis and Athena Agela(i)a held on this day may be linked with the Metageitnia, a state festival for Apollo about which little is known (see Parker 2005a: 475). This hypothesis by Mikalson (p. 36) remains speculative, but one supporting is the fact that this festival ought to mean something like "changing neighbours" and that Plutarch (Mor. 601b) recounts an aitiology of the festival as commemorating a legendary migration of the Athenians from the deme of Melite (with which the Salaminioi had a demonstrable link, viz. the Eurysakeion at Kolonos Agoraios in this deme) to Diomeia. For the prevalence of rites in honour of Apollo on the seventh day of the month, see CGRN 52 (Erchia), col. Α, lines 24-37 + col. Γ, lines 32-38 + col. Ε, lines 32-47 (on 7-8 Gamelion). Athena Agela(i)a has a very ancient epithet, attested already in H. Il. 5.765 (etc.) and Od. 3.378, though seldom except here in historical sources. On the meaning of this epithet, cf. the discussion in Parker 1996: 314.

Lines 90-92 (Boedromion): This entry preserves a series of undated rites for Poseidon Hippodromios and several heroes during the month. The month of Boedromion contained many different rites and major festivals, such as the Eleusinian Mysteries (see Mikalson), and it is not clear when to place the rituals here. A tentative date for the rituals here might perhaps be with 2 Boedromion (cf. Mikalson, p. 47), the mythical anniversary of the victory of Athena over her rival Poseidon. Alternatively, the event described here may have occurred later in the month, almost as a prelude to the rites for Theseus on 6 Pyanopsion (see below). The sanctuary of Poseidon Hippodromios was at Phaleron (probably at or near the Hippodrome at Echelidai), much like that of Athena Skiras. Phaiax and Nauseiros, both Salaminian heroes, formed a part of the crew of Theseus during his travels (pilot and look-out), according to the historian of Athens Philochoros (cited in Plut. Theseus 17.6). Teucer is a famous mythological figure, son of King Telamon of Salamis and thus perfectly appropriate as a figure in the cultic sphere of the Salaminioi; as a heroic figure, however, he is otherwise seldom mentioned.

Lines 92-93 (Pyanopsion 6 + X): The principal rites of the group for the hero Theseus fell on the 6th of Pyanopsion. This led Ferguson to date the Oschophoria to this day, an assumption which is widely questioned today; cf. esp. Mikalson, p. 67-69, with extensive discussion and expressing skepticism that this single sacrifice to Theseus does not necessarily correspond to the whole festival. By contrast, the Athenian civic Theseia, a larger sacrifice, took place on 8 Pyanopsion (see Mikalson, p.70-71; the eighth day of a given month was often devoted to rites for Poseidon and Theseus). It remains unclear how to resolve these issues. The other occasion mentioned in this month is the Apatouria, with the offering of a pig for Zeus Phratrios. The date for this sacrifice has not been established, but it must have occurred after the 6th of Pyanopsion and lasted over the course of 3-4 days (see Mikalson, p. 79, and Parker 2005a: 458-461, with a more extensive discussion). This was the festival held around the introduction of new members into phratries, and especially in honour of this eponymous god; for sacrifices to Zeus Phratrios, cf. here esp. CGRN 74 (phratry of the Demotionidai). Since this festival was celebrated by each phratry individually at its own place of worship, the regulation here would imply that the Salaminioi all belonged to one phratry. For further discussion of this possibility, cf. Parker 1996: 316.

Line 93 (Maimakterion): The month Maimakterion is no doubt one of the least well-known in the Attic calendar (in fact, only one festival, the Pompaia, is attested during it; see Mikalson, p. 86). Remarkably, it concludes the cultic year for the Salaminioi, since we have here an imprecisely dated occasion for Athena Skiras, who receives the distinctive offering of a pregnant sheep (usually an offering with agricultural connotation, for Demeter or Ge, cp. here e.g. CGRN 56, Marathonian Tetrapolis, col. II, line 9). On the sacrifice of pregnant animals to Athena, see Georgoudi and Bremmer. The Hero Skiros is also honoured alongside the goddess. The figure is again known from Plutarch (Theseus 17.6 citing the Atthidographer Philochoros) as one who supplied Theseus with two men (Nausithoos and Phaiax; on the latter, see also above lines 90-92), when he sailed to Crete for fight the Minotaur. In Phaleron, a sanctuary of Skiros was located not far from that of the other two figures (Paus. 1.36.4, who also mentions a Skiros as mantis at Dodona).

Publication

Creative Commons Attribution-NonCommercial-ShareAlike International License 4.0 .

All citation, reuse or distribution of this work must contain somewhere a link back to the DOI (https://doi.org/10.54510/CGRN84), 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).

Authors

Jan-Mathieu Carbon
Saskia Peels
Vinciane Pirenne-Delforge

How To Cite

Brief citation of the Greek text : CGRN 84, lines x-x.

Reference to the file as a critical study of the inscription : Jan-Mathieu Carbon, Saskia Peels et Vinciane Pirenne-Delforge, "CGRN 84: Dossier of regulations of the genos of the Salaminioi in Attica", in Collection of Greek Ritual Norms (CGRN), 2017-, consulted on April 24, 2024. URL: http://cgrn.ulg.ac.be/file/84/; DOI: https://doi.org/10.54510/CGRN84.

Full citation of the CGRN in a list of abbreviations or a bibliography is the following : Jan-Mathieu Carbon, Saskia Peels-Matthey, Vinciane Pirenne-Delforge, Collection of Greek Ritual Norms (CGRN), 2017-, consulted on April 24, 2024. URL: http://cgrn.ulg.ac.be; DOI: https://doi.org/10.54510/CGRN0.

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	    			<title><idno type="filename">CGRN 84</idno>: <rs type="textType" key="dossier of regulations">Dossier of regulations</rs> of the <foreign>genos</foreign> of the Salaminioi in Attica</title>
	    			<author>Jan-Mathieu Carbon</author>
	    			<author>Saskia Peels</author>
	    		<author>Vinciane Pirenne-Delforge</author></titleStmt>
				<publicationStmt>
					<authority>Collection of Greek Ritual Norms, F.R.S.-FNRS Project no. 2.4561.12, University of Liège.</authority>
					<availability>
						<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/CGRN84</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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			<supportDesc><support><p>Intact <rs type="objectType" key="stele">stele</rs> of white marble, with a pediment at the top and a tenon for insertion into a base at the bottom. Roughly dressed at the back. See Lambert for further details.</p>
				<p><dimensions>
					<height unit="cm">133</height>
					<width unit="cm"> (top) 44.5 - (bottom) 49</width>
					<depth unit="cm">12</depth>
					</dimensions></p>
			</support>
			</supportDesc>
			<layoutDesc><layout><p>Line 1 is a header inscribed on the pediment of the stele.</p> 
				<p>Lines 2-68: Stoichedon 38. </p>
				<p>Lines 69-79: quasi-stoichedon. </p>
				<p>Lines 80-97: not stoichedon. </p>
				<p>Letters: <height unit="mm">6</height> on average.</p>
			</layout></layoutDesc>
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	</physDesc>
	<history>
		<origin>
			<p><origDate notBefore="-0363" notAfter="-0362">363/2 BC</origDate></p>
			<p><desc>Justification: Athenian archon Charikleides (lines 2 and 56).</desc></p>
		</origin>
		<provenance><p><placeName type="ancientFindspot" key="Athens" n="Attica"><ref target="http://pleiades.stoa.org/places/579885/" type="external">Athens</ref></placeName>. Found to the southwest of the Hephaisteion, where it was reused to cover a Hellenistic cistern. Lambert affirms that it was originally displayed in the Eurysakeion, located nearby (see lines 11 and especially 85). Now in the Stoa of Attalos (inv. no. I 3244). Intriguingly, however, the document itself claims to have been set up in the sanctuary of Athena Skiras, cf. lines 50-52.</p>
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	    			<language ident="eng">English</language>
	    			<language ident="grc">Ancient Greek</language>
	    			<language ident="lat">Latin</language>
	    			<language ident="fre">French</language>
	    			<language ident="ger">German</language>
	    			<language ident="gre">Modern Greek</language>
	    			<language ident="ita">Italian</language>
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	    		<change>Revised by XX in 20XX.</change>     
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	    <text>
	    	<body>	
				<div type="bibliography">
					<head>Bibliography</head>
		<p>Edition here based <bibl type="author_date" n="Lambert 1997">Lambert 1997</bibl>: 85-93 no. 1. Note that we do not underdot letters that were previously read confidently by Ferguson. </p>
		<p>Other edition: 
			<bibl type="author_date" n="Ferguson 1938">Ferguson 1938</bibl>.</p>
					
		<p>Cf. also: <bibl type="abbr" n="SEG">SEG</bibl> 21, 527; 
			Sokolowski <bibl type="abbr" n="LSS">LSS</bibl> 19; 
			Rhodes - Osborne <bibl type="abbr" n="GHI">GHI</bibl> 37; 
			<ref target="https://www.atticinscriptions.com/inscription/LambertSalaminioi/1" type="external">AIO</ref>, with another English translation and commentary.
					</p>
					<p>Further bibliography: <bibl type="author_date" n="Mikalson 1975">Mikalson 1975</bibl>; 
						<bibl type="author_date" n="Kearns 1989">Kearns 1989</bibl>: 35; 
						<bibl type="author_date" n="Van Straten 1995">Van Straten 1995</bibl>; 
						<bibl type="author_date" n="Parker 1996">Parker 1996</bibl>; 
						<bibl type="author_date" n="Ekroth 2002">Ekroth 2002</bibl>: 134; 
						<bibl type="author_date" n="Pirenne-Delforge 2004">Pirenne-Delforge 2004</bibl>; 
						<bibl type="author_date" n="Bremmer 2005a">Bremmer 2005a</bibl>; 
						<bibl type="author_date" n="Brun 2005">Brun 2005</bibl>: no. 141, with French translation and commentary; 
						<bibl type="author_date" n="Parker 2005a">Parker 2005a</bibl>; 
						<bibl type="author_date" n="Georgoudi 2016">Georgoudi 2016</bibl>.</p>
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<lb xml:id="line_1" n="1"/><name type="deity" key="generic"><w lemma="θεός">        θ        ε        ο        ί</w></name>
	    					
<lb xml:id="line_2" n="2"/><w lemma="ἐπί">ἐπὶ</w> Χαρικλείδ’ <space quantity="1" unit="character"/> <name type="title"><w lemma="ἄρχων">ἄρχοντος</w></name> <name type="ethnic" key="Athens"><w lemma="Ἀθηναῖος">Ἀθηναίοις</w></name>· <w lemma="ἐπί">ἐπὶ</w> <w lemma="ὅδε">τοῖσ<unclear>δ</unclear>
	    					
<lb xml:id="line_3" n="3" break="no"/>ε</w> <w lemma="διαλλάσσω">διήλλαξαν</w> οἱ <name type="title"><w lemma="διαιτητής">διαιτηταὶ</w></name> <name type="ethnic" key="Salamis"><w lemma="Σαλαμίνιος">Σαλαμινίος</w></name> τὸς <w lemma="ἐκ">ἐκ</w> τῶ
	    					
<lb xml:id="line_4" n="4" break="no"/>ν <name type="group"><w lemma="ἑπτά">ἑπτὰ</w> <w lemma="φυλή">φυλῶν</w></name> καὶ <name type="ethnic" key="Salamis"><w lemma="Σαλαμίνιος">Σαλαμινίος</w></name> τοὺς <w lemma="ἀπό">ἀπὸ</w> <placeName key="Sounion"><w lemma="Σούνιον">Σονίο</w></placeName> <w lemma="ὁμολογέω">ὁμο
	    					
<lb xml:id="line_5" n="5" break="no"/>λογοῦντας</w> <w lemma="ἀλλήλων">ἀλλήλοις</w> <w lemma="καλός">καλῶς</w> <w lemma="ἔχω">ἔχειν</w> ἃ <w lemma="γιγνώσκω">ἔγνωσαν</w> οἱ <name type="title"><w lemma="διαιτητής">δι
	    					
<lb xml:id="line_6" n="6" break="no"/>αιτηταὶ</w></name> Στέφανος <name type="ethnic" key="Myrrhinous"><w lemma="Μυρρινοῦς">Μυρρινόσιος</w></name>, Κλεαγόρας <name type="ethnic" key="Acharnai"><w lemma="Ἀχαρναί">Ἀχα
	    					
<lb xml:id="line_7" n="7" break="no"/>ρνεύς</w></name>, Ἀριστογείτων <name type="ethnic" key="Myrrhinous"><w lemma="Μυρρινοῦς">Μυρρινόσιος</w></name>, Εὐθύκριτος
	    					
<lb xml:id="line_8" n="8"/><name type="ethnic" key="Lamptreus"><w lemma="Λαμπτρεύς">Λαμπτρεύς</w></name>, Κηφισόδοτος <name type="ethnic" key="Aithalidai"><w lemma="αἰθαλίδας">Αἰθαλίδης</w></name>· τὰς <name type="personnel"><w lemma="ἱερεωσύνη">ἱερεωσ
	    				
<lb xml:id="line_9" n="9" break="no"/>ύνας</w></name> <w lemma="κοινός">κοινὰς</w> <w lemma="εἰμί">εἶναι</w> <w lemma="ἀμφότερος">ἀμφοτέρων</w> <w lemma="εἰς">εἰς</w> τὸν <w lemma="ἀεί">αἰεὶ</w> <w lemma="χρόνος">χρόν
	    					
<lb xml:id="line_10" n="10" break="no"/>ον</w> τῆς <name type="deity" key="Athena"><w lemma="Ἀθήνη">Ἀθηνάας</w></name> τῆς <name type="epithet" key="Skiras"><w lemma="Σκιράς">Σκιράδος</w></name>, καὶ τὴν το̑ <name type="deity" key="Heracles"><w lemma="Ἡρακλέης">Ἡρακλέο
	    					
<lb xml:id="line_11" n="11" break="no"/>ς</w></name> το̑ <w lemma="ἐπί">ἐπὶ</w> <name type="locality"><w lemma="πορθμός">Πορθμῶι</w></name>, καὶ τὴν το̑ <name type="deity" key="Eurysakes"><w lemma="εὐρυσάκης">Εὐρυσάκος</w></name>, καὶ τὴν τῆ
	    					
<lb xml:id="line_12" n="12" break="no"/>ς <name type="deity" key="Aglauros"><w lemma="ἄγλαυρος">Ἀγλαύρο</w></name> καὶ <name type="deity" key="Pandrosos"><w lemma="πανδρόσειον">Πανδρόσο</w></name> καὶ τῆς <name type="deity" key="Kourotrophos"><w lemma="Κουροτρόφος">Κοροτρόφο</w></name>· καὶ <w lemma="κληρόω">κ
	    					
<lb xml:id="line_13" n="13" break="no"/>ληρο̑σθαι</w> <w lemma="κοινός">κοινῆι</w> <w lemma="ἐκ">ἐξ</w> <w lemma="ἀμφότερος">ἀμφοτέρων</w> <w lemma="ἐπειδάν">ἐπειδὰν</w> <w lemma="τελευτάω">τελευτ
	    					
<lb xml:id="line_14" n="14" break="no"/>ήσει</w> <w lemma="τις">τις</w> τῶν <name type="personnel"><w lemma="ἱερεύς">ἱερειῶν</w></name> ἢ τῶν <name type="personnel"><w lemma="ἱέρεια">ἱερέων</w></name>· τὸς δὲ <w lemma="λαγχάνω">λανχάν
	    					
<lb xml:id="line_15" n="15" break="no"/>οντας</w> <name type="personnel"><w lemma="ἱερόω">ἱερεῶσθαι</w></name> <w lemma="ἐπί">ἐφ’</w> <w lemma="ὅσπερ">οἷσπερ</w> καὶ οἱ <w lemma="πρότερος">πρότερον</w> <name type="personnel"><w lemma="ἱερόω">ἱερ
	    					
<lb xml:id="line_16" n="16" break="no"/>εῶντο</w></name>· τὴν δὲ <name type="locality"><w lemma="γῆ">γῆν</w></name> τὴν <w lemma="ἐπί">ἐφ’</w> <name type="structure"><w lemma="Ἡράκλειος">Ἡρακλείωι</w></name> τῶι <w lemma="">ἐπὶ</w> <name type="locality"><w lemma="πορθμός">Πορθμ
	    					
<lb xml:id="line_17" n="17" break="no"/>ῶι</w></name> καὶ τὴν <name type="locality"><w lemma="ἁλή">ἁλ<surplus>λ</surplus>ὴν</w></name> καὶ τὴν <name type="locality"><w lemma="ἀγορά">ἀγορὰν</w></name> τὴν <w lemma="ἐν">ἐν</w> <placeName key="Koile"><w lemma="κοῖλος">Κοίληι</w></placeName> <w lemma="νέμω">νε
	    					
<lb xml:id="line_18" n="18" break="no"/>ίμασθαι</w> <w lemma="δίχα">δίχα</w> <w lemma="ἴσος">ἴσην</w> <w lemma="ἑκάτερος">ἑκατέρος</w>, καὶ <objectType key="boundary"><w lemma="ὅρος">ὅρος</w></objectType> <w lemma="ἵστημι">στῆσαι</w> τῆ
	    					
<lb xml:id="line_19" n="19" break="no"/>ς <w lemma="ἑαυτοῦ">ἑαυτῶν</w> <w lemma="ἑκάτερος">ἑκατέρος</w>· <name type="sacrifice"><w lemma="θύω">θύεν</w></name> δὲ τοῖς <name type="deity" key="Theoi"><w lemma="θεός">θεοῖς</w></name> καὶ τοῖς <name type="deity" key="Heroes"><w lemma="ἥρως">ἥ
	    					
<lb xml:id="line_20" n="20" break="no"/>ρωσι</w></name> <w lemma="κατά">κατὰ</w> <w lemma="ὅδε">τάδε</w>· <w lemma="ὅσος">ὅσα</w> μὲν ἡ <name type="group"><w lemma="πόλις">πόλις</w></name> <w lemma="παρέχω">παρέχει</w> <w lemma="ἐκ">ἐκ</w> το̑ <name type="group"><w lemma="δημόσιος">δημ
	    					
<lb xml:id="line_21" n="21" break="no"/>οσίο</w></name> ἢ <w lemma="παρά">παρὰ</w> τῶν <name type="personnel"><w lemma="ὠσχοφόρος">ὠ<supplied reason="lost">σ</supplied>κοφόρων</w></name> ἢ <w lemma="παρά">παρὰ</w> τῶν <name type="personnel"><w lemma="δειπνοφόρος">δειπνοφόρ
	    					
<lb xml:id="line_22" n="22" break="no"/>ων</w></name> <w lemma="γίγνομαι">γίγνεται</w> <w lemma="λαμβάνω">λαμβάνειν</w> <name type="ethnic" key="Salaminioi"><w lemma="Σαλαμίνιος">Σαλαμινίοις</w></name>, <w lemma="οὗτος">ταῦτα</w> μὲν
	    					
<lb xml:id="line_23" n="23"/><w lemma="κοινός">κοινῆι</w> <w lemma="ἀμφότερος">ἀμφοτέρος</w> <name type="sacrifice"><w lemma="θύω">θύοντας</w></name> <name type="portion"><w lemma="νέμω">νέμεσθαι</w></name> τὰ <name type="portion"><w lemma="κρέας">κρέα</w></name> <name type="quality"><w lemma="ὠμός">ὠμ
	    					
<lb xml:id="line_24" n="24" break="no"/>ὰ</w></name> τὰ <w lemma="ἥμισυς">ἡμίσεα</w> <w lemma="ἑκάτερος">ἑκατέρος</w>· <w lemma="ὅσος">ὅσα</w> δὲ <w lemma="ἀπό">ἀπὸ</w> τῆς <w lemma="μίσθωσις">μισθώσεως</w> <name type="sacrifice"><w lemma="θύω">ἔ
	    					
<lb xml:id="line_25" n="25" break="no"/>θυον</w></name> <name type="ethnic" key="Salamis"><w lemma="Σαλαμίνιος">Σαλαμίνιοι</w></name> <w lemma="παρά">παρὰ</w> <w lemma="σφεῖς">σφῶν</w> <w lemma="αὐτός">αὐτῶν</w> <name type="sacrifice"><w lemma="θύω">θύειν</w></name> <w lemma="κατά">κατὰ</w> τὰ
	    					
<lb xml:id="line_26" n="26"/><name type="authority"><w lemma="πάτριος">πάτρια</w></name>, τὸ <w lemma="ἥμισυς">ἥμυσυ</w> <w lemma="ἑκάτερος">ἑκατέρος</w> <w lemma="συμβάλλω">συμβαλλομένος</w> <w lemma="εἰς">εἰς</w> <w lemma="ἅπας">ἅ
	    					
<lb xml:id="line_27" n="27" break="no"/>παντα</w> τὰ <name type="genericOffering"><w lemma="ἱερός">ἱερά</w></name>· τοῖς δὲ <name type="personnel"><w lemma="ἱερεύς">ἱερεῦσι</w></name> καὶ ταῖς <name type="personnel"><w lemma="ἱέρεια">ἱερείαι</w></name>
	    					
<lb xml:id="line_28" n="28" break="no"/>ς <name type="portion"><w lemma="ἀποδίδωμι">ἀποδιδόναι</w></name> τὰ <name type="portion"><w lemma="γέρας">γέρα</w></name> τὰ <name type="authority"><w lemma="γράφω">γεγραμμένα</w></name>· τῶι δὲ το̑ <name type="deity" key="Heracles"><w lemma="Ἡρακλέης">Ἡρ
	    					
<lb xml:id="line_29" n="29" break="no"/>ακλέος</w></name> <name type="personnel"><w lemma="ἱερεύς">ἱερεῖ</w></name> <name type="personnel"><w lemma="ἱερεωσύνη">ἱερεώσυνα</w></name> <num value="30">ΔΔΔ</num> <w lemma="δραχμή">δραχμάς</w>· <w lemma="εἰς">εἰς</w> <name type="genericOffering"><w lemma="πελανός">πελαν
	    				
<lb xml:id="line_30" n="30" break="no"/>ὸν</w></name> δὲ <num value="3">U+10142U+10142U+10142 </num> <w lemma="δραχμή">δραχμάς</w>· <w lemma="οὗτος">τούτων</w> τὸ <w lemma="ἥμισυς">ἥμυσυ</w> <w lemma="ἑκάτερος">ἑκατέρος</w> <w lemma="συμβάλλω">συμ
	    					
<lb xml:id="line_31" n="31" break="no"/>βάλλεσθαι</w>· τῶν δὲ <name type="animal" key="generic"><w lemma="ἱερεῖον">ἱερείων</w></name> ὧν ἂν <name type="sacrifice"><w lemma="κατάρχω">κατάρξηται</w></name> τῶν
	    					
<lb xml:id="line_32" n="32"/><w lemma="κοινός">κοινῶν</w> <name type="portion"><w lemma="λαμβάνω">λαμβάνειν</w></name> <name type="sacrifice"><name type="animal" key="generic"><w lemma="δαρτός"><unclear>δ</unclear>αρτο̑</w></name></name> <name type="portion"><w lemma="δέρμα">δέρμα</w></name> καὶ τὸ <name type="portion"><w lemma="σκέλος">σκέλος</w></name>, <name type="sacrifice"><name type="animal" key="generic"><w lemma="εὐστόν">εὑ
	    					
<lb xml:id="line_33" n="33" break="no"/>στο̑</w></name></name> τὸ <name type="portion"><w lemma="σκέλος">σκέλος</w></name>· <name type="animal" key="ox"><w lemma="βοῦς">βοὸς</w></name> δὲ <num value="9"><w lemma="ἐννέα">ἐννέα</w></num> <name type="portion"><w lemma="σάρξ">σάρκας</w></name> καὶ τὸ <name type="portion"><w lemma="δέρμα">δέρμα</w></name>·
	    					
<lb xml:id="line_34" n="34"/>τῶι δὲ το̑ <name type="deity" key="Eurysakes"><w lemma="εὐρυσάκης">Εὐρυσάκος</w></name> <name type="personnel"><w lemma="ἱερεύς">ἱερεῖ</w></name> <name type="personnel"><w lemma="ἱερεωσύνη">ἱερεώσυνα</w></name> <num value="6">U+10143U+10142</num>
 <w lemma="δραχμή">δραχμά
	    					
<lb xml:id="line_35" n="35" break="no"/>ς</w>· <w lemma="εἰς">εἰς</w> <name type="genericOffering"><w lemma="πελανός">πελανὸν</w></name> <w lemma="ἀμφότερος">ἀμφοτέρωσε</w> <num value="7">U+10143U+10142U+10142</num>
 <w lemma="δραχμή">δραχμάς</w>· <name type="portion"><w lemma="σκέλος">σκέλος</w></name> κ
	    					
<lb xml:id="line_36" n="36" break="no"/>αὶ <name type="portion"><w lemma="δέρμα">δέρματος</w></name> <w lemma="ἐν">ἐν</w> <name type="structure"><w lemma="εὐρυσάκης">Εὐρυσακείωι</w></name> <num value="13">ΔU+10142U+10142U+10142</num>
 <w lemma="δραχμή">δραχμάς</w>· <w lemma="οὗτος">τούτ
	    					
<lb xml:id="line_37" n="37" break="no"/>ων</w> τὸ <w lemma="ἥμισυς">ἥμυσυ</w> <w lemma="ἑκάτερος">ἑκατέρος</w> <w lemma="συμβάλλω">συμβάλλεσθαι</w>· τῶι <name type="deity" key="Hero"><w lemma="ἥρως">ἥρωι</w></name> τῶ
	    					
<lb xml:id="line_38" n="38" break="no"/>ι <w lemma="ἐπί">ἐπὶ</w> τῆι <name type="locality"><w lemma="ἁλή">ἁλῆι</w></name> τῶν <name type="animal" key="generic"><name type="sacrifice"><w lemma="θύω">θυομένων</w></name></name> <name type="portion"><w lemma="λαμβάνω">λαμβάνειν</w></name> τὸ <name type="portion"><w lemma="δέρμα">δέρμα</w></name>
	    					
<lb xml:id="line_39" n="39"/>καὶ τὸ <name type="portion"><w lemma="σκέλος">σκέλος</w></name>· <name type="portion"><w lemma="νέμω">νέμειν</w></name> δὲ τοῖς <name type="personnel"><w lemma="ἱερεύς">ἱερεῦσι</w></name> καὶ ταῖς <name type="personnel"><w lemma="ἱέρεια">ἱ
	    					
<lb xml:id="line_40" n="40" break="no"/>ερείαις</w></name> <w lemma="ἐν">ἐν</w> τοῖς <name type="genericOffering"><w lemma="ἱερός">ἱεροῖς</w></name> <w lemma="ὅπου">ὅπο</w> ἂν <w lemma="ἕκαστος">ἕκαστοι</w> <name type="personnel"><w lemma="ἱερόω">ἱερεῶντ
	    					
<lb xml:id="line_41" n="41" break="no"/>αι</w></name> <name type="portion"><w lemma="μερίς">μερίδα</w></name> <w lemma="παρά">παρ’</w> <w lemma="ἑκάτερος">ἑκατέρων</w>· τὸς <name type="bakery"><w lemma="ἄρτος">ἄρτος</w></name> <w lemma="εἰς">ἐς</w> <name type="epithet" key="Skiras"><w lemma="Σκιράς">Σκιράδος</w></name> <name type="portion"><w lemma="νέμω">ν
	    					
<lb xml:id="line_42" n="42" break="no"/>έμειν</w></name> <w lemma="κατά">κατὰ</w> <w lemma="ὅδε">τάδε</w>, <name type="portion"><w lemma="ἀφαιρέω">ἀφελόντας</w></name> <w lemma="ἐκ">ἐξ</w> <w lemma="ἅπας">ἁπάντων</w> τὸς <name type="authority"><w lemma="νομίζω">νομι
	    					
<lb xml:id="line_43" n="43" break="no"/>ζομένος</w></name> <name type="portion"><w lemma="ἀφαιρέω">ἀφαιρεῖσθαι</w></name> <w lemma="κατά">κατὰ</w> τὰ <name type="authority"><w lemma="πάτριος">πάτρια</w></name>· <name type="personnel"><w lemma="κῆρυξ">κήρυκι</w></name> <name type="bakery"><w lemma="ἄρτος">ἄρ
	    					
<lb xml:id="line_44" n="44" break="no"/>τον</w></name>, <name type="deity" key="Athena"><w lemma="Ἀθήνη">Ἀθηνᾶς</w></name> <name type="personnel"><w lemma="ἱέρεια">ἱερείαι</w></name> <name type="bakery"><w lemma="ἄρτος">ἄρτον</w></name>, <name type="deity" key="Heracles"><w lemma="Ἡρακλέης">Ἡρακλέος</w></name> <name type="personnel"><w lemma="ἱερεύς">ἱερεῖ</w></name> <name type="bakery"><w lemma="ἄρτος">ἄρτο
	    					
<lb xml:id="line_45" n="45" break="no"/>ν</w></name>, <name type="deity" key="Pandrosos"><w lemma="πανδρόσειον">Πανδρόσο</w></name> καὶ <name type="deity" key="Aglauros"><w lemma="ἄγλαυρος">Ἀγλαύρο</w></name> <name type="personnel"><w lemma="ἱέρεια">ἱερείαι</w></name> <name type="bakery"><w lemma="ἄρτος">ἄρτον</w></name>, <name type="deity" key="Kourotrophos"><w lemma="Κουροτρόφος">Κοροτρό
	    					
<lb xml:id="line_46" n="46" break="no"/>φο</w></name> καὶ <name type="personnel"><w lemma="καλαθηφόρος">καλαθηφόρωι</w></name> <name type="bakery"><w lemma="ἄρτος">ἄρτον</w></name>, <name type="group"><w lemma="κώπη">κώπαις</w></name> <name type="bakery"><w lemma="ἄρτος">ἄρτον</w></name>· τῶν δὲ <w lemma="ἄλλος">ἄ
	    					
<lb xml:id="line_47" n="47" break="no"/>λλων</w> <name type="portion"><w lemma="νέμω">νέμεσθαι</w></name> τά <w lemma="ἥμισυς">ἡμίσεα</w> <w lemma="ἑκάτερος">ἑκατέρος</w>· <name type="title"><w lemma="ἄρχων">ἄρχοντα</w></name> δὲ <name type="authority"><w lemma="κλῆρος">κ
	    					
<lb xml:id="line_48" n="48" break="no"/>ληρο̑ν</w></name> <w lemma="ἐν">ἐμ</w> <w lemma="μέρος">μέρει</w> <w lemma="παρά">παρ’</w> <w lemma="ἑκάτερος">ἑκατέρων</w> <w lemma="ὅστις">ὅστις</w> <w lemma="καθίστημι">καταστήσει</w>
	    					
<lb xml:id="line_49" n="49"/>τὸς <name type="personnel"><w lemma="ὠσχοφόρος">ὠσκοφόρος</w></name> καὶ τὰς <name type="personnel"><w lemma="δειπνοφόρος">δειπνοφόρος</w></name> <w lemma="μετά">μετὰ</w> τῆς <name type="personnel"><w lemma="ἱέρεια">ἱε
	    					
<lb xml:id="line_50" n="50" break="no"/>ρείας</w></name> καὶ το̑ <name type="personnel"><w lemma="κῆρυξ">κήρυκος</w></name> <w lemma="κατά">κατὰ</w> τὰ <name type="authority"><w lemma="πάτριος">πάτρια</w></name>· <w lemma="οὗτος">ταῦτα</w> δὲ <w lemma="ἀναγράφω">ἀν
	    					
<lb xml:id="line_51" n="51" break="no"/>αγράψαι</w> <w lemma="εἰς">ἐς</w> <objectType key="stele"><w lemma="στήλη">στήληι</w></objectType> <w lemma="κοινός">κοινῆι</w> <w lemma="ἀμφότερος">ἀμφοτέρος</w> καὶ <w lemma="ἵστημι">στῆσα
	    				
<lb xml:id="line_52" n="52" break="no"/>ι</w> <w lemma="ἐν">ἐν</w> τῶι <name type="structure"><w lemma="ἱερός">ἱερῶι</w></name> τῆς <name type="deity" key="Athena"><w lemma="Ἀθήνη">Ἀθηνᾶς</w></name> τῆς <name type="epithet" key="Skiras"><w lemma="Σκιράς">Σκιράδος</w></name>· τὸν δὲ <w lemma="αὐτός">αὐ
	    				
<lb xml:id="line_53" n="53" break="no"/>τὸν</w> <name type="personnel"><w lemma="ἱερεύς">ἱερέα</w></name> <w lemma="εἰμί">εἶναι</w> τῶι <name type="deity" key="Eurysakes"><w lemma="εὐρυσάκης">Εὐρυσάκει</w></name> καὶ τῶι <name type="deity" key="Hero"><w lemma="ἥρως">ἥρωι</w></name> τῶι
	    					
<lb xml:id="line_54" n="54"/><w lemma="ἐπί">ἐπὶ</w> τῆι <name type="locality"><w lemma="ἁλή">ἁλῆι</w></name>· <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τι</w> <w lemma="δέω">δέηι</w> <w lemma="ἐπισκευάζω">ἐπισκευεάσαι</w> τῶν <name type="structure"><w lemma="ἱερός">ἱε
	    				
<lb xml:id="line_55" n="55" break="no"/>ρῶν</w></name>, <w lemma="ἐπισκευάζω">ἐπισκευάζεν</w> <w lemma="κοινός">κοινῆι</w> <w lemma="συμβάλλω">συμβαλλ<surplus>λ</surplus>ομένος</w> τὸ <w lemma="ἥμισυς">ἥμ
	    					
<lb xml:id="line_56" n="56" break="no"/>υσυ</w> <w lemma="ἑκάτερος">ἑκατέρος</w>· <w lemma="ἐπί">ἐπὶ</w> Χαρικλείδο <name type="title"><w lemma="ἄρχων">ἄρχοντος</w></name> οἱ <w lemma="ἐν">ἐκ</w> τῶ
	    					
<lb xml:id="line_57" n="57" break="no"/>ν <name type="group"><w lemma="ἑπτά">ἑπτὰ</w> <w lemma="φυλή">φυλῶν</w></name> <w lemma="παρέχω">παρέσχον</w> <w lemma="ἄρχων">ἄρχοντα</w>· τὰ δὲ <name type="authority"><w lemma="γραμματεῖον">γραμματεῖ
	    					
<lb xml:id="line_58" n="58" break="no"/>α</w></name> <w lemma="κοινός">κοινὰ</w> <w lemma="εἰμί">εἶναι</w> <w lemma="ἀμφότερος">ἀ<unclear>μ</unclear>φοτέρων</w> <w lemma="ἅπας">ἅπαντα</w>· τὴν δὲ <name type="locality"><w lemma="γῆ">γῆν</w></name> <w lemma="ἐργάζομαι">ἐργά
	    					
<lb xml:id="line_59" n="59" break="no"/>ζεσθαι</w> τὸμ <w lemma="μισθόω">μεμισθωμένον</w> <w lemma="ἕως">ἕως</w> ἂν <w lemma="ἐξέρχομαι">ἐξέλθηι</w> ὁ <w lemma="χρόνος">χρόν
	    					
	<lb xml:id="line_60" n="60" break="no"/>ος</w> ὃν <w lemma="μισθόω">ἐμισθώσατο</w>, <w lemma="ἀποδίδωμι">ἀποδιδόντα</w> τὴν <w lemma="ἥμισυς">ἡμίσειαν</w> <w lemma="μίσθωσις">μίσ
	    					
<lb xml:id="line_61" n="61" break="no"/>θωσιν</w> <w lemma="ἑκάτερος">ἑκατέροις</w>· τὸ δὲ <name type="sacrifice"><w lemma="πρόθυμα">πρόθυμα</w></name> το̑ <w lemma="ἅμιλλος">ἁμίλλο</w> <w lemma="ἐν">ἐμ</w> <name type="portion"><w lemma="μέρος">μέρ
	    					
<lb xml:id="line_62" n="62" break="no"/>ει</w></name> <w lemma="ἑκάτερος">ἑκατέρος</w> <name type="sacrifice"><w lemma="κατάρχω">κατάρχεσθαι</w></name>· τῶν δὲ <name type="portion"><w lemma="κρέας">κρεῶν</w></name> τὰ <w lemma="ἥμισυς">ἡμίσε
	    					
<lb xml:id="line_63" n="63" break="no"/>α</w> <w lemma="ἑκάτερος">ἑκατέρος</w> <name type="portion"><w lemma="λαμβάνω">λαμβάνειν</w></name> καὶ τῶν <name type="portion"><w lemma="δέρμα">δερμάτων</w></name>· τὴν δὲ <name type="personnel"><w lemma="ἱερεωσύνη">ἱ
	    					
<lb xml:id="line_64" n="64" break="no"/>ερεωσύνην</w></name> το̑ <name type="personnel"><w lemma="κῆρυξ">κήρυκος</w></name> <w lemma="εἰμί">εἶναι</w> Θρασυκλέος <w lemma="κατά">κατὰ</w> τ
	    					
<lb xml:id="line_65" n="65" break="no"/>ὰ <name type="authority"><w lemma="πάτριος">πάτρια</w></name>· τῶν δὲ <w lemma="ἄλλος">ἄλλων</w> <w lemma="ἔγκλημα">ἐνκλημάτων</w> <w lemma="ἅπας">ἁπάντω<space quantity="1" unit="character"/>ν</w> <w lemma="ἀφίημι">ἀφε
	    			
<lb xml:id="line_66" n="66" break="no"/>ῖσθαι</w> τῶν τε <w lemma="ἴδιος">ἰδί<supplied reason="omitted">ω</supplied>ν</w> καὶ τῶν <w lemma="κοινός">κοινῶν</w> <w lemma="εἰς">εἰς</w> τὸν <space quantity="1" unit="character"/> <name type="month"><w lemma="Βοηδρομιών">Βοηδ
	    					
<lb xml:id="line_67" n="67" break="no"/>ρομιῶνα</w></name> <w lemma="μείς">μῆνα</w> τὸν <w lemma="ἐπί">ἐπὶ</w> Χαρικλείδο <name type="title"><w lemma="ἄρχων">ἄρχοντ<space quantity="1" unit="character"/>ος</w></name>· <space quantity="2" unit="character"/>
	    				
<lb xml:id="line_68" n="68"/><space quantity="1" unit="line"/>
	    				
<lb xml:id="line_69" n="69"/><w lemma="ἐπί">ἐπὶ</w> Διφίλο Διοπείθους <name type="ethnic" key="Sounion"><w lemma="Σούνιον">Σουνιέως</w></name> <name type="ethnic" key="Salamis"><w lemma="Σαλαμίνιος">Σαλαμινίοις</w></name> <name type="title"><w lemma="ἄρχων">ἄρχ
	    					
<lb xml:id="line_70" n="70" break="no"/>οντος</w></name>, <w lemma="ὅδε">οἵδε</w> <name type="invocation"><w lemma="ὄμνυμι">ὤμοσαν</w></name> <name type="ethnic" key="Salamis"><w lemma="Σαλαμίνιος">Σαλαμινίων</w></name> τῶν <w lemma="ἀπό">ἀπὸ</w> <placeName key="Sounion"><w lemma="Σούνιον">Σουνίο</w></placeName>· Διο
	    				
<lb xml:id="line_71" n="71" break="no"/>πείθης Φασυρκίδο, Φιλόνεως Ἀμεινονίκου, Χαλκιδ
	    						
<lb xml:id="line_72" n="72" break="no"/>εὺς Ἀνδρομένους, Χαριάδης Χαρικλέος, Θε<supplied reason="omitted">ο</supplied>φάνης
	    					
<lb xml:id="line_73" n="73"/>Ζωφάνους, Ἡγίας Ἡγησίο, Ἀμεινίας Φιλίνο· <w lemma="ἐπί">ἐπὶ</w> Ἀν
	    					
<lb xml:id="line_74" n="74" break="no"/>τισθένους Ἀντιγένους <name type="ethnic" key="Acharnai"><w lemma="Ἀχαρναί">Ἀχαρνέως</w></name> <name type="title"><w lemma="ἄρχων">ἄρχοντος</w></name> <name type="ethnic" key="Salamis"><w lemma="Σαλαμίνιος">Σαλαμι
	    						
<lb xml:id="line_75" n="75" break="no"/>νίοις</w></name>, <w lemma="ὅδε">οἵδε</w> <name type="invocation"><w lemma="ὄμνυμι">ὤμοσαν</w></name> <w lemma="ἐκ">ἐκ</w> τῶν <name type="group"><w lemma="Ἑπταφύλαι">Ἑπταφυλῶν</w></name> Θρά
	    							
<lb xml:id="line_76" n="76" break="no"/>σωνος <name type="ethnic" key="Boutadai"><w lemma="Βουτάδης">Βουτά(δης)</w></name>, Στρατοφῶν Στράτωνος <name type="ethnic" key="Agryla"><w lemma="Ἀγρυλῆ">Ἀγρυ(λῆθεν)</w></name>, Μελίττιος
	    							
<lb xml:id="line_77" n="77"/>Ἐξηκεστίδου <name type="ethnic" key="Boutadai"><w lemma="Βουτάδης">Βουτά(δης)</w></name>, Ἀρίσταρχος Δημοκλέους <name type="ethnic" key="Acharnai"><w lemma="Ἀχαρναί">Ἀχαρ(νεύς)</w></name>, <space quantity="1" unit="character"/>
	    							
<lb xml:id="line_78" n="78"/>Ἀρκέων Εὐμηλίδου <name type="ethnic" key="Acharnai"><w lemma="Ἀχαρναί">Ἀχαρ(νεύς)</w></name>, Χαιρέστρατος Πανκλείδο <name type="ethnic" key="Epikephisia"><w lemma="Κηφισίς">Ἐ
	    							
<lb xml:id="line_79" n="79" break="no"/>πικηφί(σιος)</w></name>, Δήμων Δημαρέτο <name type="ethnic" key="Agryla"><w lemma="Ἀγρυλῆ">Ἀγρυλῆ(θεν)</w></name>. <space quantity="5" unit="character"/>
	    							
<lb xml:id="line_80" n="80"/>Ἀρχέλεως <w lemma="εἶπον">εἶπεν</w>· <w lemma="ὅπως">ὅπως</w> <name type="ethnic"><w lemma="Σαλαμίνιος">Σαλαμίνιοι</w></name> τὰ <name type="genericOffering"><w lemma="ἱερός">ἱερὰ</w></name> <name type="sacrifice"><w lemma="θύω">θύωσι</w></name> <w lemma="ἀεί">αἰεὶ</w> τοῖς <name type="deity" key="Theoi"><w lemma="θεός">θεοῖς</w></name> καὶ τοῖς <name type="deity" key="Heroes"><w lemma="ἥρως">ἥρωσι</w></name> <w lemma="κατά">κατὰ</w> τὰ <name type="authority"><w lemma="πάτριος">πάτρια</w></name> καὶ
	    			
<lb xml:id="line_81" n="81"/><w lemma="γίγνομαι">γίγνητα<supplied reason="lost">ι</supplied></w> <w lemma="ἐπί">ἐφ’</w> οἷς <w lemma="διαλλάσσω">διήλλαξαν</w> οἱ <name type="title"><w lemma="διαλλακτής">διαλλακταὶ</w></name> <w lemma="ἀμφότερος">ἀμφοτέρους</w> καὶ οἱ <w lemma="αἱρέω">αἱρεθέντες</w> <name type="invocation"><w lemma="ὄμνυμι">ὤμοσαν</w></name>, <name type="authority"><w lemma="ψηφίζω">ἐψηφίσθαι</w></name> <name type="ethnic" key="Salamis"><w lemma="Σαλαμίνιος">Σαλαμινί
	    				
<lb xml:id="line_82" n="82" break="no"/>οις</w></name> τὸν <name type="title"><w lemma="ἄρχων">ἄρχοντα</w></name> Ἀρίσταρχον <w lemma="γράφω">ἐγγράψαι</w> τὰς <name type="sacrifice"><w lemma="θυσία">θυσίας</w></name> <w lemma="ἅπας">ἁπάσας</w> καὶ τὰς <name type="genericOffering"><w lemma="τιμή">τιμὰς</w></name> τῶν <name type="personnel"><w lemma="ἱερεύς">ἱερέων</w></name> <w lemma="εἰς">εἰς</w> τὴν <objectType key="stele"><w lemma="στήλη">στήλην</w></objectType> <w lemma="ἐν">ἐν</w> εἷ
	    				
<lb xml:id="line_83" n="83" break="no"/>αἱ <name type="authority"><w lemma="διαλλαγή">διαλλαγαί</w></name> <w lemma="εἰμί">εἰσιν</w>, <w lemma="ὅπως">ὅπως</w> ἂν οἱ <w lemma="ἄρχων">ἄρχοντες</w> <w lemma="ἀεί">αἰεὶ</w> <w lemma="παρά">παρ’</w> <w lemma="ἀμφότερος">ἀνφοτέρων</w> <w lemma="εἴδω">εἰδῶσι</w> ὅ <w lemma="τις">τι</w> <w lemma="δέω">δεῖ</w> <w lemma="ἀργύριον">ἀργύριον</w> <w lemma="συμβάλλω">συνβάλλεσθαι</w> <w lemma="εἰς">εἰς</w> τὰ<supplied reason="lost">ς</supplied>
	    				
<lb xml:id="line_84" n="84"/><name type="sacrifice"><w lemma="θυσία">θυσίας</w></name> <w lemma="ἅπας">ἁπάσας</w> <w lemma="ἑκάτερος">ἑκατέρους</w> <w lemma="ἀπό">ἀπὸ</w> τῆς <w lemma="μίσθωσις">μισθώσεως</w> τῆς <name type="locality"><w lemma="γῆ">γῆς</w></name> τῆς <w lemma="ἐπί">ἐφ’</w> <name type="structure"><w lemma="Ἡράκλειος">Ἡρακλείωι</w></name>, καὶ <w lemma="ἵστημι">στῆσαι</w> τὴν <objectType key="stele"><w lemma="στήλη">στήλην</w></objectType> <w lemma="ἐν">ἐν</w> τῶι
	    					
<lb xml:id="line_85" n="85"/><name type="structure"><w lemma="εὐρυσάκης">Εὐρυσακείωι</w></name>. <space quantity="1" unit="character"/> <name type="month"><w lemma="Μουνυχιών">Μουνιχιῶνος</w></name>. <w lemma="ἐπί">ἐπὶ</w> <name type="locality"><w lemma="πορθμός">Πορθμῶι</w></name>· <name type="deity" key="Kourotrophos"><w lemma="Κουροτρόφος">Κουροτρόφωι</w></name> <name type="animal" key="goat"><w lemma="αἴξ">αἶγα</w></name> <num value="10">Δ</num>, <name type="deity" key="Iolaos"><w lemma="Ἰόλεος">Ἰολέωι</w></name> <name type="animal" key="sheep"><w lemma="ὄϊς">οἶν</w></name> <name type="sacrifice"><w lemma="ὁλόκαυτος">ὁλόκαυτον</w></name> <num value="15">ΔU+10143</num><pc>:</pc> <name type="deity" key="Alkmene"><w lemma="Ἀλκμήνη">Ἀλκμήνει</w></name> <name type="animal" key="sheep"><w lemma="ὄϊς">οἶν</w></name> 
	    				
<lb xml:id="line_86" n="86"/><num value="12">ΔU+10142U+10142</num>, <name type="deity" key="Maia"><w lemma="Μαῖα">Μαίαι</w></name> <name type="animal" key="sheep"><w lemma="ὄϊς">οἶν</w></name> <num value="12">ΔU+10142U+10142</num>, <name type="deity" key="Heracles"><w lemma="Ἡρακλέης">Ἡρακλεῖ</w></name> <name type="animal" key="ox"><w lemma="βοῦς">βοῦν</w></name> <num value="70">U+10144ΔΔ</num>,
 <name type="deity" key="Hero"><w lemma="ἥρως">ἥρωι</w></name> <w lemma="ἐπί">ἐπὶ</w> τε̑ι <name type="locality"><w lemma="ἁλή">ἁλε̑ι</w></name> <name type="animal" key="sheep"><w lemma="ὄϊς">οἶν</w></name> <num value="15">ΔU+10143</num>, 
	    <name type="deity" key="Hero"><w lemma="ἥρως">ἥρωι</w></name> <w lemma="ἐπί">ἐπ’</w> <placeName key="Antisara"><w lemma="Ἀντίσαρα">Ἀντισάραι</w></placeName> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος">χοῖρον</w></name></name> <num value="3">U+10142U+10142U+10142</num><num value="3">ΙΙΙ</num>, <name type="deity" key="Hero"><w lemma="ἥρως">ἥρωι</w></name> <name type="epithet" key="Epipyrgidios"><w lemma="ἐπιπυργιδία">Ἐπι
	    					
<lb xml:id="line_87" n="87" break="no"/>πυργί<unclear>δ</unclear>ίωι</w></name> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος">χοῖρον</w></name></name> <num value="3">U+10142U+10142U+10142</num><num value="3">ΙΙΙ</num>, <name type="deity" key="Ion"><w lemma="Ἴων">Ἴον<supplied reason="omitted">ι</supplied></w></name> <name type="animal" key="sheep"><w lemma="ὄϊς">οἶν</w></name> <name type="sacrifice"><w lemma="θύω">θύειν</w></name> <w lemma="ἐναλλάξ">ἐναλλὰξ</w> <w lemma="παρά">παρ’</w> <w lemma="ἔτος">ἔτος</w>· <name type="vegetal"><w lemma="ξύλον">ξύλα</w></name> <w lemma="ἐπί">ἐφ’</w> <name type="genericOffering"><w lemma="ἱερός">ἱεροῖς</w></name> καὶ οἷς ἡ <name type="group"><w lemma="πόλις">πόλις</w></name> <w lemma="δίδωμι">δίδωσιν</w> <w lemma="ἐκ">ἐκ</w> <objectType key="kyrbis"><name type="authority"><w lemma="κύρβεις">κύρβεω<supplied reason="omitted">ν</supplied></w></name></objectType>
	    			
<lb xml:id="line_88" n="88"/><num value="10">Δ</num>. <w lemma="ὄγδοος">ὀγδόει</w> <w lemma="ἐπί">ἐπὶ</w> <w lemma="δέκα">δέκα</w> <name type="deity" key="Eurysakes"><w lemma="εὐρυσάκης">Εὐρυσάκ<unclear>ει</unclear></w></name> <pc>∶</pc> <name type="animal" key="swine"><w lemma="ὗς">ὗν</w></name> <pc>∶</pc> <num value="40">ΔΔΔΔ</num>· <name type="vegetal"><w lemma="ξύλον">ξύλα</w></name> <w lemma="ἐπί">ἐφ’</w> <name type="genericOffering"><w lemma="ἱερός">ἱεροῖ<supplied reason="omitted">ς</supplied></w></name> καὶ <w lemma="εἰς"><unclear>ε</unclear>ἰ<unclear>ς</unclear></w> <w lemma="ἄλλος">τἄλλα</w> <num value="3">U+10142U+10142U+10142</num>
. <name type="month"><w lemma="Ἑκατομβαιών">Ἑκατονβαιῶνος</w></name>. <name type="festival"><w lemma="Παναθήναια">Παναθηναίοις</w></name> <name type="deity" key="Athena"><w lemma="Ἀθήνη">Ἀθηνᾶι</w></name>
	    				    					
<lb xml:id="line_89" n="89"/><name type="animal" key="swine"><w lemma="ὗς">ὗν</w></name><pc>∶</pc> <num value="40">ΔΔΔΔ</num>· <name type="vegetal"><w lemma="ξύλον">ξύλα</w></name> <w lemma="ἐπί"><unclear>ἔφ’</unclear></w> <name type="genericOffering"><w lemma="ἱερός">ἱεροῖς</w></name> καὶ <w lemma="εἰς"><supplied reason="omitted">εἰ</supplied>ς</w> <w lemma="ἄλλος">τἄλλα</w> <num value="3"><unclear>U+10142U+10142U+10142</unclear></num>. <name type="month"><w lemma="Μεταγειτνιών">Μεταγειτνιῶνος</w></name>. <w lemma="ἕβδομος">ἑβδόμει</w> <name type="deity" key="Apollo"><w lemma="Ἀπόλλων">Ἀπόλλωνι</w></name> <name type="epithet" key="Patroios"><w lemma="πατρῷος">Πατρώιωι</w></name> <name type="animal" key="swine"><w lemma="ὗς">ὗν</w></name><pc>∶</pc> <num value="40">ΔΔΔΔ</num>, <name type="deity" key="Leto"><w lemma="Λητώ">Λητοῖ</w></name> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος">χοῖρο<supplied reason="omitted">ν</supplied></w></name></name>
	    					
<lb xml:id="line_90" n="90"/><num value="3"><supplied reason="lost">U+10142</supplied><unclear>U+10142U+10142</unclear></num><num value="3">ΙΙΙ</num>, <name type="deity" key="Artemis"><w lemma="Ἄρτεμις">Ἀρτέμιδι</w></name> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος">χοῖρον</w></name></name> <num value="3">U+10142U+10142U+10142</num><num value="3">ΙΙΙ</num>, 
<name type="deity" key="Athena"><w lemma="Ἀθήνη">Ἀθηνᾶι</w></name> <name type="epithet" key="Agelaa"><w lemma="ἀγελαῖος">Ἀγελάαι</w></name> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος">χοῖρον</w></name></name>
<num value="3">U+10142U+10142U+10142</num>
<num value="3">ΙΙΙ</num>, <name type="vegetal"><w lemma="ξύλον">ξύλα</w></name> <w lemma="ἐπί">ἐφ’</w> <name type="genericOffering"><w lemma="ἱερός">ἱεροῖς</w></name> καὶ <w lemma="εἰς">εἰς</w> <w lemma="ἄλλος">τἄλλα</w> <num value="3">U+10142U+10142U+10142</num><num value="3">ΙΙΙ</num>. <name type="month"><w lemma="Βοηδρομιών">Βοηδρομιῶνος.</w></name> <name type="deity" key="Poseidon"><w lemma="Ποσειδῶν">Ποσει
	    					
<lb xml:id="line_91" n="91" break="no"/>δῶνι</w></name> <name type="epithet" key="Hippodromios"><w lemma="ἱπποδρόμιος">Ἱπποδρομίωι</w></name> <name type="animal" key="swine"><w lemma="ὗς">ὗν</w></name><pc>∶</pc> <num value="40">ΔΔΔΔ</num>, <name type="deity" key="Hero"><w lemma="ἥρως">ἥρωι</w></name> <name type="deity" key="Phaiax"><w lemma="Φαίαξ">Φαίακι</w></name> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος">χοῖρ<supplied reason="omitted">ο</supplied>ν</w></name></name> <num value="3">U+10142U+10142U+10142</num><num value="3">ΙΙΙ</num>, <name type="deity" key="Hero"><w lemma="ἥρως">ἥρωι</w></name> <name type="deity" key="Teucer"><w lemma="Τεῦκρος">Τεύκρωι</w></name> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος">χοῖρον</w></name></name> <num value="3">U+10142U+10142U+10142</num><num value="3">ΙΙΙ</num>, 
<name type="deity" key="Hero"><w lemma="ἥρως">ἥρωι</w></name> <name type="deity" key="Nauseiros"><w lemma="Ναύσειρος">Ναυσείρωι</w></name> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος">χοῖρον</w></name></name> U+10142U+10142U+10142<unclear>ΙΙ</unclear><supplied reason="lost">Ι</supplied>.	  
	    				
<lb xml:id="line_92" n="92"/><name type="vegetal"><w lemma="ξύλον">ξύλα</w></name> <w lemma="ἐπί">ἐφ’</w> <name type="genericOffering"><w lemma="ἱερός">ἱεροῖς</w></name> καὶ <w lemma="ἄλλος">τἄλλα</w> <num value="3">U+10142U+10142U+10142</num><num value="3">ΙΙΙ</num>. <name type="month"><w lemma="Πυανοψιών">Πυανοψιῶνος</w></name>· <w lemma="ἕκτος">ἕκτει</w> <name type="deity" key="Theseus"><w lemma="Θησεύς">Θησεῖ</w></name> <name type="animal" key="swine"><w lemma="ὗς">ὗν</w></name> <num value="40">ΔΔΔΔ</num>· <w lemma="εἰς">εἰς</w> <w lemma="ἄλλος">τἄλλα</w> <num value="3">U+10142U+10142U+10142 </num>
	    					. <name type="festival"><w lemma="Ἀπατούρια">Ἀπατουρίοις</w></name> <name type="deity" key="Zeus"><w lemma="Ζεύς">Διὶ</w></name> <name type="epithet" key="Phratrios"><w lemma="φράτριος">Φρατρίωι</w></name> <name type="animal" key="swine"><w lemma="ὗς">ὗν</w></name> <num value="40">ΔΔΔΔ</num>. <space quantity="2" unit="character"/>
	    					
<lb xml:id="line_93" n="93"/><name type="vegetal"><w lemma="ξύλον">ξύλα</w></name> <w lemma="ἐπί">ἐφ’</w> <name type="genericOffering"><w lemma="ἱερός">ἱεροῖς</w></name> καὶ <w lemma="ἄλλος">τἄλλα</w> <num value="3">U+10142U+10142U+10142</num>
. <name type="month"><w lemma="Μαιμακτηριών">Μαιμακτηριῶνος</w></name>· <name type="deity" key="Athena"><w lemma="Ἀθήνη">Ἀθηνᾶι</w></name> <name type="epithet" key="Skiras"><w lemma="Σκιράς">Σκιράδι</w></name> <name type="animal" key="sheep"><w lemma="ὄϊς">οἶν</w></name> <name type="quality"><w lemma="ἐγκύμων">ἐνκύμονα</w></name> <num value="12">ΔU+10142U+10142</num>, <name type="deity" key="Skiros"><w lemma="Σκίρος">Σκίρωι</w></name> <name type="animal"><w lemma="ὄϊς">οἶν</w></name> <num value="15">ΔU+10143</num>, <name type="vegetal"><w lemma="ξύλον">ξύλα</w></name> <w lemma="ἐπί">ἐπὶ</w> τὸν <name type="structure"><w lemma="βωμός">βωμὸν</w></name> <num value="3">U+10142U+10142<supplied reason="lost">U+10142</supplied>.</num>
	    				
<lb xml:id="line_94" n="94"/><w lemma="κεφάλαιος">κεφάλαιον</w> οὗ <w lemma="δέω">δεῖ</w> <w lemma="ἀναλίσκω">ἀναλίσκειν</w> <w lemma="ἀμφότερος">ἀμφοτέρος</w> <w lemma="εἰς">ἐς</w> <w lemma="ἅπας">ἅπαντα</w> τὰ <name type="genericOffering"><w lemma="ἱερός">ἱερὰ</w></name> <num value="533">U+10145ΔΔΔ<unclear>ΙΙΙ</unclear></num>.
<space quantity="2" unit="character"/>
<w lemma="οὗτος">ταῦτα</w> <name type="sacrifice"><w lemma="θύω">θύειν</w></name> <w lemma="κοινός">κοινεῖ</w> <w lemma="ἀπό">ἀπὸ</w> τῆς <w lemma="μίσθωσις">μισθώσεως</w> τῆς <name type="locality"><w lemma="γῆ">γῆς</w></name> τῆ<supplied reason="omitted">ς</supplied> <w lemma="ἐπί">ἐφ’</w> <name type="structure"><w lemma="Ἡρακλέης">Ἡρακλ
	    					
<lb xml:id="line_95" n="95" break="no"/><unclear>έω</unclear>ι</w></name> <placeName key="Sounion"><w lemma="Σούνιον">Σονίο</w></placeName>, <w lemma="ἀργύριον">ἀργύριον</w> <w lemma="συμβάλλω">συμβαλλομένους</w> <w lemma="ἑκάτερος">ἑκατέρους</w> <w lemma="εἰς">ἐς</w> <w lemma="ἅπας">ἅπαντα</w> τὰ <name type="genericOffering"><w lemma="ἱερός">ἱερά</w></name>· <w lemma="ἐάν">ἐὰν</w> δέ <w lemma="τις">τις</w> <name type="invocation"><w lemma="λέγω">εἴπει</w></name> ἢ <name type="title"><w lemma="ἄρχων">ἄρχων</w></name> <w lemma="ἐπιψηφίζω">ἐπιψηφίσει</w> <w lemma="οὗτος">τούτων</w> <w lemma="τις">τι</w> <w lemma="καταλύω">καταλῦ
	    						
<lb xml:id="line_96" n="96" break="no"/><supplied reason="lost">σ</supplied>αι</w> ἢ <w lemma="τρέφω">τρέψει</w> <w lemma="ποῖ">ποι</w> <w lemma="ἄλλοσε">ἄλλοσε</w> τὸ <w lemma="ἀργύριον">ἀργύριον</w>, <name type="punishment"><w lemma="ὑπεύθυνος">ὑπεύθυνον</w></name> <w lemma="εἰμί">εἶναι</w> τῶι <name type="group"><w lemma="γένος">γένει</w></name> <w lemma="ἅπας">ἅπαντι</w> καὶ τοῖς <name type="personnel"><w lemma="ἱερεύς">ἱερεῦσι</w></name> <w lemma="κατά">κατὰ</w> <w lemma="αὐτός">ταὐτὰ</w> καὶ <w lemma="ἴδιος">ἰδίαι</w> <w lemma="ὑπόδικος">ὑπό
	    					
<lb xml:id="line_97" n="97" break="no"/>δικον</w> καὶ τῶι <w lemma="βούλομαι">βουλομένωι</w> <name type="ethnic" key="Salamis"><w lemma="Σαλαμίνιος">Σαλαμινίων</w></name>.  <space extent="unknown" unit="character"/>
	    						
	    				</ab>
	    				</div>
	    		
	    			<div type="translation" xml:lang="eng">
					<head>Translation</head>
		
<p>Gods. In the archonship of Charikleides at Athens. On the following terms the arbitrators reconciled the Salaminioi of the Seven Tribes and the Salaminioi from Sounion, (5) both parties agreeing with each other that the terms proposed by the arbitrators were good, Stephanos of Myrrhinous, Kleagoros of Acharnai, Aristogeiton of Myrrhinous, Euthykritos of Lamptrai, Kephisodotos of Aithalidai. The priesthoods shall be common to both parties for all time: (10) that of Athena Skiras, that of Heracles at Porthmos, that of Eurysakes, that of Aglauros and Pandrosos, and of Kourotrophos. Appointment shall be by lot jointly from both parties when one of the priestesses or priests dies, and those who obtain the office by lot (15) shall serve as priests on the same terms as the previous priests. The land at the Herakleion at Porthmos and the salt-works and the agora at Koile shall be divided into two equal parts for each party; and each party shall set up boundary markers on its own part. They shall sacrifice to the gods and heroes (20) according to the following terms. Everything which the city provides at public expense, or which the Salaminioi happen to receive from the <foreign>oschophoroi</foreign> or from the <foreign>deipnophoroi</foreign>, both parties shall sacrifice jointly and divide the raw meat, half for each party. Everything which the Salaminioi used to sacrifice from the rents (25) they shall sacrifice from their own resources according to the ancestral customs, each party contributing half for all the sacrifices. To the priests and priestesses shall be given the perquisites prescribed here. To the priest of Heracles, as priestly dues, 30 drachmae; for <foreign>pelanos</foreign> (30) 3 dr.; each party shall contribute half of these sums. Of the sacrificial animals which he sacrifices for the whole group he shall take the skin and the leg of an animal that has been flayed, the leg of an animal that has been singed; of a bovine he shall take nine pieces of flesh and the skin. To the priest of Eurysakes, as priestly dues, 6 dr.; (35) for <foreign>pelanos</foreign> for both cults 7 dr.; in lieu of the leg and skin in the Eurysakeion, 13 dr.; each party shall contribute half of these sums. Of the sacrificial animals sacrificed to the hero at the salt-works he shall take the skin and the leg. To the priests and (40) priestesses in the sanctuaries where each is priest a portion shall be distributed from each party. The loaves from Skiras shall be distributed in the following way, having removed from the total those which it is ancestral custom to remove: for the herald a loaf, for the priestess of Athena a loaf, for the priest of Heracles a loaf, (45) for the priestess of Pandrosos and Aglauros a loaf, of Kourotrophos and for the basket-bearer (or: for the basket-bearer of Kourotrophos) a loaf, for the <foreign>kopai</foreign> a loaf; of the rest each party shall have a half share. An archon shall be chosen by lot from each party in turn to appoint the <foreign>oschophoroi</foreign> and <foreign>deipnophoroi</foreign> together with the (50) priestess and the herald according to the ancestral custom. Both parties shall write these things up on a common stele and stand it in the sanctuary of Athena Skiras. The same man shall be priest for Eurysakes and for the hero at the salt-works. If there is any need to do building works in the sanctuaries, (55) they shall do it jointly, each party contributing half the costs.  In the archonship of Charikleides, the Salaminioi of the Seven Tribes provided the archon. All the written records shall be common to both parties. The lessee shall work the land until the time (60) for which he leased the land expires, paying half the rent to each party. The preliminary sacrifice before the contest each party shall undertake in turn. Each party shall take half of the meat and skins. The priestly dues of the herald shall belong to Thrasykles according to (65) ancestral custom. All other claims, whether against individuals or groups, up to the month of Boedromion in the archonship of Charikleides, shall be dropped.</p>

<p>In the archonship for the Salaminioi of Diphilos son of Diopeithes of Sounion, (70) the following of the Salaminioi from Sounion swore oaths: Diopeithes son of Phasyrkides, Philoneos son of Ameinonikos, Chalkideus son of Andromenes, Chariades son of Charikles, Theophanes son of Zophanes, Hegias son of Hegesias, Ameinias son of Philinos. In the archonship for the Salaminioi of Antisthenes son of Antigenes of Acharnai, (75) the following took the oath from the Seven Tribes: Thrasykles son of Thrason of Boutadai, Stratophon son of Straton of Agryle, Melittios son of Exekestides of Boutadai, Aristarchos son of Demokles of Acharnai, Arkeon son of Eumelides of Acharnai, Chairestratos son of Pankleides of Epikephisia, Demon son of Demaretos of Agryle. (80) Archeneos proposed: in order that the Salaminioi may always make the sacrifices to the gods and heroes according to ancestral custom and that the terms on which the conciliators reconciled both parties and to which those elected swore oaths shall be put into effect, the Salaminioi have decreed that the archon Aristarchos shall inscribe all the sacrifices and the prices of the sacrificial animals on the stele on which the terms of the settlement are, in order that the archons from both parties at any time in the future may know what amount of money each party has to contribute for all the sacrifices from the rent of the land at the Herakleion, and to stand the stele in the (85) Eurysakeion.</p>

<p>In Mounychion: at Porthmos, for Kourotrophos a goat, 10 dr.; for Iolaos a wether burnt whole, 15 dr.; for Alkmene an ewe, 12 dr.; for Maia an ewe, 12 dr.; for Heracles a bovine, 70 dr.; for the hero at the salt-works a wether, 15 dr.; for the hero at Antisara a piglet, 3 dr. 3 ob.; for the hero Epipyrgidios a piglet, 3 dr. 3 ob.; to sacrifice a wether for Ion every other year; wood for the sacrifices, including those for which the city gives money according to the kyrbeis, 10 dr.; on the 18th for Eurysakes a pig, 40 dr.; wood for the sacrifices and for other things, 3 dr. In Hekatombaion: at the Panathenaia, for Athena a pig, 40 dr.; wood for the sacrifices and for other things, 3 dr. In Metageitnion: on the 7th for Apollo Patroios a pig, 40 dr.; for Leto a piglet, (90) 3 dr. 3 ob.; for Artemis a piglet, 3 dr. 3 ob.; for Athena Agelaa a piglet, 3 dr. 3 ob.; wood for the sacrifices and for other things, 3 dr. 3 ob. In Boedromion: for Poseidon Hippodromios a pig, 40 dr.; for the hero Phaiax a piglet, 3 dr. 3 ob.; for the hero Teukros a piglet, 3 dr. 3 ob.; for the hero Nausiros a piglet, 3 dr. 3 ob.; wood for the sacrifices and other things, 3 dr. 3 ob. In Pyanopsion: on the 6th for Theseus a pig, 40 dr.; for other things, 3 dr.; at the Apatouria for Zeus Phratrios a pig, 40 dr.; wood for the sacrifices and other things, 3 dr. In Maimakterion: for Athena Skiras a pregnant ewe, 12 dr.; for Skiros a wether, 15 dr.; wood for the altar, 3 dr. </p>

<p>Total that it is necessary for both parties to spend on all the sacrifices, 530 dr. 3 ob. (or: 533 ob.?). They shall sacrifice these jointly from the rents of the land at the Herakleion (95) at Sounion, each party contributing money for all the sacrifices. If anyone makes, or if any archon puts to the vote, a proposal to rescind any of these terms or diverts the money elsewhere, he shall be accountable to the whole <foreign>genos</foreign> and the priests on the same basis, and also privately liable to legal action by any of the Salaminioi who wishes.</p>
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				<div type="translation" xml:lang="fre">
					<head>Traduction </head>
				
<p>Dieux. Sous l’archontat de Charikleidès chez les Athéniens, les arbitres ont rendu leur jugement dans les termes suivants, dans le conflit entre les Salaminiens des sept tribus et les Salaminiens de Sounion, (5) chacune des deux parties ayant accepté les conclusions prononcées par les arbitres Stephanos de Myrrhinonte, Kleagoros d’Acharnes, Aristogeiton de Myrrhinonte, Euthykritos de Lamptrai, Kephisodotos d’Aithalidai. Que les prêtrises soient pour toujours communes aux deux parties, (10) c’est-à-dire celles d’Athéna Skiras, d’Héraclès à Porthmos, d’Eurysakès, d’Aglauros, de Pandrosos et de Kourotrophos; quand une prêtresse ou un prêtre décèdera, que l’on procède par tirage au sort parmi les deux groupes. Que ceux qui seront choisis par le sort (15) exercent leur prêtrise dans les mêmes conditions que leurs prédécesseurs. Que l’on partage la terre de l’Herakleion à Porthmos, la saline et l’agora de Koilè en deux parts égales pour chacune des parties et que chaque partie dresse des bornes pour délimiter sa propre part. Que l’on sacrifie aux dieux et aux héros (20) de la façon suivante : tous (les animaux) que la cité fournit sur les fonds publics ou ceux qui sont reçus par les Salaminiens de la part des oschophores ou des deipnophores, que les deux groupes les sacrifient ensemble et se partagent par moitié les viandes crues. Mais tous les (animaux) que les Salaminiens sacrifiaient grâce aux revenus du loyer, (25) qu’ils les sacrifient sur leurs ressources propres selon les coutumes ancestrales, chacun contribuant pour moitié à tous les sacrifices. Que l’on donne les parts d’honneur aux prêtres et aux prêtresses selon ces dispositions : au prêtre d’Héraclès, en guise de rémunération, 30 drachmes; pour le <foreign>pelanos</foreign>, (30) 3 dr. Que chaque groupe y contribue pour moitié. Des animaux sacrificiels communs qu’il sacrifie, qu’il reçoive la peau et la patte des animaux écorchés, la patte des animaux dont la peau a été roussie; d’un bovin, qu’il reçoive neuf parts de chair et la peau. Au prêtre d’Eurysakès, en guise de rémunération, 6 dr.; (35) pour le <foreign>pelanos</foreign>, 7 dr. pour les deux cultes; au lieu de la patte et de la peau dans l’Eurysakeion, 13 dr. Que chaque groupe y contribue pour moitié. Des animaux sacrificiels au héros de la saline, qu’il reçoive la peau et la patte. Que chaque groupe donne leur part aux prêtres et (40) aux prêtresses dans les sanctuaires où ils officient. Qu’ils distribuent les pains du sanctuaire de Skiras de la manière suivante, une fois qu’auront été prélevés de l’ensemble ceux qui doivent l’être selon les coutumes ancestrales : au héraut, un pain; à la prêtresse d’Athéna, un pain; au prêtre d’Héraclès, un pain; (45) à la prêtresse de Pandrosos et d’Aglauros, un pain; à celle de Kourotrophos et à la porteuse de corbeille (ou : à la porteuse de corbeille de Kourotrophos), un pain; aux <foreign>kopai</foreign>, un pain. Que le restant soit équitablement réparti entre les deux groupes. Que l’archonte soit alternativement tiré au sort dans chaque groupe et désigne, avec la prêtresse (50) et le héraut, les oschophores et les deipnophores, selon les coutumes ancestrales. Que ces dispositions soient retranscrites par les deux groupes sur une stèle commune et qu’elle soit dressée dans le sanctuaire d’Athéna Skiras. Que le même homme occupe les fonctions de prêtre d’Eurysakès et du héros de la saline. S’il est nécessaire d’entreprendre des réparations dans les sanctuaires, (55) qu’elles soient faites en commun et que chaque groupe y contribue pour moitié. Sous l’archontat de Charikleidès, les Salaminiens des sept tribus ont fourni l’archonte. Que toutes les archives soient communes aux deux groupes. Que le locataire de la terre la travaille jusqu’au terme (60) de son bail et verse à chaque groupe la moitié du loyer. Que chacun fasse à tour de rôle les sacrifices préliminaires au concours et prélève la moitié des viandes et des peaux. Que la charge sacrée de héraut revienne à Thrasyklès, selon (65) les coutumes ancestrales. Quant aux autres poursuites, d’ordre privé ou d’ordre public, engagées jusqu’au mois de Boedromion de l’archontat de Charikleidès, qu’elles soient abandonnées.</p>
	
<p>Sous l’archontat, chez les Salaminiens, de Diphilos fils de Diopeithès de Sounion, (70) ont prêté serment parmi les Salaminiens de Sounion : Diopeithès fils de Phasyrkidès, Philoneos fils d’Ameinonikos, Chalkideus fils d’Andromenès, Chariadès fils de Chariklès, Theophanès fils de Zophanès, Hegias fils d’Hegesias, Ameinias fils de Philinos. Sous l’archontat, chez les Salaminiens, d’Antisthenès fils d’Antigenès d’Acharnes, (75) ont prêté serment parmi les Salaminiens des sept tribus : Thrasyklès fils de Thrason de Boutadai, Stratophon fils de Straton d’Agrylè, Melittios fils d’Exekestidès de Boutadai, Aristarchos fils de Demoklès d’Acharnes, Arkeon fils d’Eumelidès d’Acharnes, Chairestratos fils de Pankleidès d’Epikephisia, Demon fils de Demaretos d’Agrylè. (80) Archeneos a proposé. Afin que les Salaminiens puissent à l'avenir faire les sacrifices aux dieux et aux héros selon les coutumes ancestrales et que tout s’accomplisse selon les clauses que les arbitres ont prononcées pour les deux groupes et qu’ont jurées ceux qui ont été désignés, qu’il plaise aux Salaminiens de décréter que l’archonte Aristarchos fasse retranscrire sur la stèle qui porte les arbitrages l’ensemble des sacrifices et des prix des animaux sacrificiels, afin que les archontes issus des deux groupes en charge sachent le montant que devront verser les deux groupes pour tous les sacrifices, argent issu de la ferme de la terre de l’Herakleion, et qu’il fasse dresser la stèle dans (85) l’Eurysakeion. </p>

<p>En Mounychion : à Porthmos, pour Kourotrophos, un caprin, 10 dr.; pour Iolaos, un mouton mâle brûlé entièrement, 15 dr.; pour Alcmène, une brebis, 12 dr.; pour Maia, une brebis, 12 dr.; pour Héraclès, un bovin, 70 dr.; pour le héros de la saline, un mouton mâle, 15 dr.; pour le héros à Antisara, un porcelet, 3 dr. et 3 oboles; pour le héros Epipyrgidios, un porcelet, 3 dr. et 3 oboles; pour Ion, que l’on sacrifie un mouton mâle une année sur deux. Bois pour les sacrifices et ceux que donne la cité conformément aux <foreign>kyrbeis</foreign>, 10 dr. Le 18, pour Eurysakès, un porc, 40 dr. Bois pour les sacrifices et autres fournitures, 3 dr. En Hekatombaion, lors des Panathénées, pour Athéna, un porc, 40 dr. Bois pour les sacrifices et autres fournitures, 3 dr. En Metageitnion : le 7, pour Apollon Patroios, un porc, 40 dr.; pour Léto, un porcelet, (90) 3 dr. et 3 oboles; pour Artémis, un porcelet, 3 dr. et 3 oboles; pour Athéna Agelaa, un porcelet, 3 dr. et 3 oboles. Bois pour les sacrifices et autres fournitures, 3 dr. et 3 oboles. En Boedromion, pour Poséidon Hippodromios, un porc, 40 dr.; pour le héros Phaiax, un porcelet, 3 dr. et 3 oboles; pour le héros Teukros, un porcelet, 3 dr. et 3 oboles; pour le héros Nauseiros, un porcelet, 3 dr. et 3 oboles. Bois pour les sacrifices et autres fournitures, 3 dr. et 3 oboles. En Pyanopsion : le 6, pour Thésée, un porc, 40 dr.; autres fournitures, 3 dr.; lors des Apatouries, pour Zeus Phratrios, un porc, 40 dr. Bois pour les sacrifices et autres fournitures, 3 dr. En Maimaktêrion, pour Athéna Skiras, une brebis pleine, 12 dr.; pour Skiros, un mouton mâle, 15 dr. Bois pour l’autel, 3 dr. </p>
					
<p>Total de la somme que les deux groupes devront verser pour l’ensemble des sacrifices : 530 dr. et 3 oboles (ou 533 dr. ?). Que ces sacrifices soient communs et payés par les deux groupes sur l’argent issu de la ferme du loyer de la terre de l’Herakleion (95) à Sounion. Si quelqu’un propose ou si un archonte met aux voix une proposition visant à abolir l’une de ces dispositions ou répartit autrement l’argent, qu’il soit passible d’une mise en examen de la part de l’ensemble du <foreign>genos</foreign> et des prêtres de la même manière, et aux termes d’une action privée, de poursuites par tout Salaminien qui le voudra.</p>
					<p>(traduction d'après P. <bibl type="author_date" n="Brun 2005">Brun 2005</bibl>, adaptée par D. Ackermann)</p>
					
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					<div type="commentary">    
						<head>Commentary</head>    
						
<p>This dossier of documents stems from the mutual agreement of two apparently distinct and disputing parties within the <foreign>genos</foreign> of the Salaminioi. The inscription, together with a later arbitration (Ferguson, p. 9-12 no. 2, 265/4 BC, found on the Kolonos Agoraios; cf. Lambert, no. 2) and a honorary decree (<bibl type="abbr" n="IG II²">IG II²</bibl> 1232), make this one of the best attested <foreign>gene</foreign> in Attica or even in the Greek world (for other inscriptions that have a possible connection to the Salaminioi, cf. Lambert, p. 104-106). At some juncture, though the reasons for this are far from clear, the Salaminioi had apparently become divided into two groups: one, "of the seven tribes", τῶν ἑπτὰ φυλῶν (or: Ἑπταφυλῶν); the other, from Sounion in southern Attica. Each group possessed its own organisation (e.g. eponymous archons, cf. lines 56-57, 69-79), but the two clearly shared property (the Herakleion at Porthmos, the salt-works, the agora of Koile) as well as a variety of cults. The present agreement unified (or reunified) the <foreign>genos</foreign> (note that they are only called "Salaminioi" in the decision to inscribe their sacrificial calendar, line 80). Ferguson suggested that the Hepta Phylai are the seven Kleisthenic tribes to which the non-Sounian members belonged (this is cautiously accepted by Lambert, and Osborne; a different view would postulate a connection with Salamis itself, see Parker 1996: 312 who suggests an archaic Salaminian organization). On the origins of the Salaminioi, see further Arist. <title>Pol.</title> 1252b 17-18, with further discussion in Lambert, p. 94-103. The diverse property and apparently flexible topographic situation of the group included three key sites, which match the major cults of the <foreign>genos</foreign>: the temple of Athena Skiras at the port of Phaleron; the sanctuary of Heracles at Porthmos (probably near Sounion, and so too perhaps the salt-works); and the Eurysakeion at Kolonos Agoraios, near the demes of Koile and Melite, close to the center of Athens and the Agora. For all of these and other locations, see further below ad loc.</p>
						
<p>Completely preserved on the stele, the inscribed dossier is divided into two major parts: first, the decree of the Salaminioi, recording their acts of reconciliation and decision to rent out lands (lines 1-79), which was to be set up in the temple of Athena Skiras; second, the sacrificial calendar of the group (which also provides an accounting of the expenses for the shared cults; lines 80-97), which was to be set up in the Eurysakeion. For other dossiers belonging to <foreign>gene</foreign> as well as to other subcivic groups in Attica, and which typically included sacrificial calendars, see here e.g. <ref target="CGRN_19">CGRN 19</ref> (deme of Skambonidai), <ref target="CGRN_24">CGRN 24</ref> (<foreign>genos</foreign> of the Praxiergidai), <ref target="CGRN_25">CGRN 25</ref> (deme of Paiania), or <ref target="CGRN_26">CGRN 26</ref> (a <foreign>trittys</foreign>?). </p>
						
<p>The first part of the dossier, the agreement (διαλλαγή), clearly derives from a procedure of arbitration between the two branches of the <foreign>genos</foreign>, with representatives from various demes having served as arbitors (lines 1-8). As Osborne points out (p. 190), five arbitrators is rather a sizable number, testifying to the complexity and perceived importance of these decisions. Throughout the agreement which follows, emphasis is repeatedly placed on the equitable sharing for all duties and privileges for both parties, and the "even split" of the financing for the rites shared by both groups of Salaminioi (the terminology of ἀμφότερος, ἕκατερος, ἥμισυς, etc, is conspicuously present throughout this first part of the inscription). Both sides thereby agreed to share equitably certain priestly offices (lines 8-16), to mark the division of sacred shared property with boundary stones (lines 16-20) and to share the costs and benefits of sacrifices financed by the <foreign>polis</foreign> and sacrifices paid for by the <foreign>genos</foreign> (lines 19-27). The remainder of the decree is specifically devoted to outlining aspects of the cults of the <foreign>genos</foreign>. Subjects treated as part of this agreement include the remuneration of priests (lines 27-50) and the maintenance of sanctuaries (cf. lines 55-57), among still further subjects. The agreement is followed by a short supplementary decree, when the Hepta Phylai had the eponymy, in lines 56-67, discussing among other matters the conservation of archives for the <foreign>genos</foreign> (lines 57-58), as well as the financing of common cults through the renting of such properties (alluded to in lines 24, and more explicitly defined in lines 58-61). And another pair of documents follows, lists containing the names of people who took an oath to abide by the present agreement, of oath-takers from both groups of Salaminioi respectively (in lines 69-79).</p>	
						
<p>The raison d'être of the second part of the dossier, essentially a sacrificial calendar for the unified group, is quite clear: a precise accounting of the expenses for each sacrifice must be made, so that the annual archons may keep a balanced budget and use the funds derived from the rental of the Herakleion (lines 80-85). The order of the calendar is: Mounychion first (month 10 in Athens), then a more standard Athenian sequence: Hekatombaion – Metageitnion – Boedromion – Pyanopsion – Maimakterion (months 1 to 5 of the year in Athens). The periods Posideon – Elaphebolion (months 6-9) and Thargelion – Skirophorion (months 11-12) are not mentioned in the calendar, demonstrating the specificity of the rites of the group. Rituals only took place on half of the months in the year and seemingly only on very specific days or occasions. It would thus appear that the calendar of the <foreign>genos</foreign> began at a different juncture than the usual year in Athens (where Hekatombaion was month 1), though it otherwise followed the expected order of the months. For the starting months of the calendars of subcivic groups being different from the official calendar of the city, cp. esp. here <ref target="CGRN_21">CGRN 21</ref> (perhaps also a calendar of a <foreign>genos</foreign>).</p>
						
<p> As in other 4th-century BC calendars from Attica, the prices for sacrificials animals are standardised in the accounting presented here: 70 drachmae for a bovine (perhaps a castrated male); 40 dr. for a (probably male) pig; 15 dr. for a male sheep (wether) and 12 dr. for a female sheep; 10 dr. for a goat; 3 dr. and 3 obols for a piglet; cp. here esp. <ref target="CGRN_52">CGRN 52</ref> (Erchia) and  <ref target="CGRN_56">CGRN 56</ref> (Marathonian Tetrapolis), with slight differences (e.g. for piglets) and further discussion. The total expenditure of the <foreign>genos</foreign> on its annual rites, including supplies of wood for the sacrifices which are also accounted for here, totalled 530 dr. and 3 obols (or 533 dr. depending on the reading; both are possible according to Lambert); in other words, approximately the same as the annual rites for the whole deme of Erchia (though Erchia sacrificed 56 animals in one year, compared to 22-23 for the Salaminioi).</p>
											
<p>Lines 6-16: This section concerns the attribution of the priesthoods of the <foreign>genos</foreign>: the agreement resolves that all of the major priesthoods are to be shared among the two constituent groups. Tenure was for life. Whenever one of the priests or priestesses died, a new official is to be appointed by lot from among all the constituents. On appointment through sortition in Attica, cp. here <ref target="CGRN_43">CGRN 43</ref>, lines 17-23 (with Commentary). The major priesthoods of the group were four or five in number. Athena Skiras, Heracles at Porthmos and Eurysakes each had their own priest. From the syntax in lines 11-12, it is not clear whether there is a joint priesthood of Aglauros, Pandrosos and Kourotrophos, or if Kourotrophos has her own priestess. Lines 45-46 of the inscription (Πανδρόσο καὶ Ἀγλαύρο ἱερείαι ἄρτον, Κοροτρόφο καὶ καλαθηφόρωι ἄρτον) might be taken to mean that Kourotrophos had her own priestess, since a bread as a perquisite is given "to the priestess of Aglauros and Pandrosos, and a bread to (that of) Kourotrophos and the basket-bearer"; but the second part of the line may also be read as "... and a bread to the basket-bearer of Kourotrophos". In other inscriptions, Aglauros, Pandrosos and Kourotrophos each have separate priests (cf. the discussion in Parker 1996: 311). On Kourotrophos, see Pirenne-Delforge.</p>											

<p> The sanctuary of Athena Skiras was situated in Phaleron: cf. Paus. 1.1.4; Str. 9.1.3; <bibl type="abbr" n="IG II²">IG II²</bibl> 1232. Intriguingly, however, Skira was also another name for Salamis (cf. Lambert; Rhodes - Osborne), Herodotus (8.94.2) mentions a cult of Athena Skiras at Salamis, and Skiros was a primeval king of the island (Parker 1996: 313). These are clues that may begin to explain the importance of the cult for the group of the Salaminioi and their right to control its priesthood. For Aglauros cp. here <ref target="CGRN_32">CGRN 32</ref> (Thorikos), line 53-54 (partly restored); and  <ref target="CGRN_52">CGRN 52</ref> (Erchia), col. Α, lines 58-66 + col. Β, lines 56-60 + col. Γ, lines 60-65 + col. Δ, lines 57-61; Pandrosos is restored in col. Ε, lines 66-67 in the latter. It remains to a degree unclear why the Salaminioi held this priesthood, since rites in connection with these goddesses are not mentioned in the regulation that follow. As for the Eurysakeion, the sanctuary of the Athenian hero Eurysakes, it appears to have been of central importance to the group and was located near the center of the city; it stood above the Kolonos Agoraios, cf. Philochoros <bibl type="abbr" n="FGrH">FGrH</bibl> 328 F 26.</p>						
						
<p>Lines 16-19: The sanctuary of Heracles at Porthmos, perhaps near Sounion, and its landed property was apparently in the control of both factions of the group and thus formed one of its main assets. The others included a salt-works (ἁλή) as well an agora (marketplace) at Koile. The deme of Koile was a neighbour of the deme of Melite, where the Eurysakeion itself was located.</p>						
						
<p>Lines 19-27: This section of the agreement defines several binding rules concerning sacrifices. Whenever the city provides and pays for sacrifices that the Salaminioi were to organize, the two groups making up the Salaminioi share the sacrificial responsibilities, and meat from the sacrifices in such cases is to be shared equitably. The same is to apply to any supplies given by the ὀσχοφόροι and the δειπνοφόροι. The sacrifices funded by the Salaminioi themselves are to be paid for by the two groups half-half, with money from the renting of land. The festival alluded to here was the Oschophoria, a public festival held in Pyanopsion, though it remains imprecisely dated (see Mikalson, p. 67-69, and also below on lines 92-93). The festival was in honour of Athena and Dionysus, and related to the myth of Theseus' return from Crete (Plut. <title>Theseus</title> 23.2-5, see also below for further mentions of Theseus and his mythical connection to the Salaminioi). Specifically, the celebration seems to have involved a procession from the temple of Dionysus in Athens to the sanctuary of Athena Skiras in Phaleron. According to the accounts of the sources, one or two cross-dressed boys here carried vine-plants loaded with grapes (called the ὀσχοφόροι); contests and other celebrations for youths were also apparently held at this time. The δειπνοφόροι were female meal-carriers (probably the mothers?) of the young boys involved in the procession and the cult. 
For an extensive discussion, with all of the sources, see Parker 2005a: 211-217 and 477. Cf. also lines 47-50 of this inscription for further regulations concerning the ὀσχοφόροι and δειπνοφόροι.</p>						
						
<p>Lines 27-33: This part of the regulations begins to set out the sums due to the priestly personnel of the Salaminioi, and principally two male priests. For priestly remuneration in Attica, see esp. here <ref target="CGRN_57">CGRN 57</ref> (Aixone). The term "prescribed perquisites" (τὰ γέρα τὰ γεγραμμένα) seems to refer to the rules laid down presently (we might have expected the term πρo-γεγραμμένα otherwise). First and foremost is the priest of Heracles (at Porthmos, see above, lines 16-19). This priest receives a sizeable amount as ἱερεώσυνη, a priestly prerogative that takes the form of a sum of money, namely 30 dr. This amount may have served to compensate the priest for incidental expenses, i.e. to buy provisions, during the performance of the cult, though a separate amount of money is already set aside for buying wood for the main sacrifices of the Herakleia in Mounychion (lines 87-88). Furthermore, a sum of 3 dr. was to be provided to the priest for the offering of a πελανός: on this type of offering, no doubt a tangible offering here, either a cake or a type of libation, see <ref target="CGRN_29">CGRN 29</ref> (Delphi), lines 24-28, and <ref target="CGRN_94">CGRN 94</ref> (Eleusis), col. B, line 8. Three types of offering are distinguished in the cult of Heracles, qualified by the verb κατάρχομαι (line 31). Taken literally, this verb means "to make first-offerings from" and refers to preliminary sacrificial actions such as sprinkling water or grains or other substances, among other options. More generally, the term may have expressed the notion of "sacrificing", cp. <ref target="CGRN_57">CGRN 57</ref> (Aixone), line 32. For the type of offering called δαρτός, a flayed animal, see here <ref target="CGRN_26">CGRN 26</ref>, Face B, lines 2-3; for animals with their skins "singed" (εὑστόν), see here again <ref target="CGRN_57">CGRN 57</ref> (Aixone), lines 6 and 12. In the case of oxen being offered to Heracles, the priest received abundant perquisites: 9 portions of beef (for the technical term σάρξ for this meat, see here <ref target="CGRN_61">CGRN 61</ref>, Athens, line 4), as well as the very valuable hide of the animal (for prices of bovine hides in 4th-century Athens, cf. the Dermatikon accounts, <bibl type="abbr" n="IG II²">IG II²</bibl> 1496). </p>
												
<p>Lines 34-39: The priest of Eurysakes (by contrast with the priest of Heracles, see immediately above) was much more modestly compensated: he received only 6 dr. as his stipend—a more standard fare—as well as a compensation of 13 dr. for the leg and skin of an animal offered in the Eurysakeion (presumably the pig mentioned further below in line 88 or similar animals). It remains unclear why the priest was to be compensated for the loss of perquisites from this sacrifice. Van Straten (p. 158 n. 144) thought of a holocaust, but Ekroth (p. 134) has rightly observed that the sacrifice to Ioleos (lines 85) is explicitly qualified as ὁλόκαυτος. Ferguson (p. 42) instead thought that the rule concerned private sacrifices, where the individuals or other priests would officiate, and thus the priest of Eurysakes only received monetary compensation. Ekroth further observes that it would be strange for the priest to be compensated for the loss of a hide from the sacrifice in line 88, since that concerns a pig, whose skin would be singed, not flayed. Beyond this, the priest of Eurysakes was also responsible for the cult of the "Hero at the Salt-Works", as mentioned in lines 52-54. It is written here that he receives a leg and skin from what is sacrificed to this Hero. The only sacrifice to this figure that is mentioned in the sacrificial calendar is a sheep in Mounychion (cf. line 86). The dual duty of the priest may explain why he is also to receive a sum (7 dr., or more than double that of the priest of Heracles), εἰς πελανὸν ἀμφοτέρωσε. Was this, in other words, for the offering of a <foreign>pelanos</foreign> "for both gods"? The expression could alternatively have referred to the offering of a <foreign>pelanos</foreign> for both subgroups of Salaminioi, but this less likely option would raise the question of why such a double offering was apparently not made by the priest of Heracles.</p>						
						
<p>Lines 39-47: The text continues the question of priestly remuneration by adding other, more general clauses on the subject. In addition to the portions mentioned for the priests of Heracles and Eurysakes mentioned above, a portion of the meat that was divided in equal parts was to be given by both groups during any sacrifice, to whichever priest was responsible (lines 39-41). The passage then goes on to describe the rite of the "breads for (Athena) at Skiras" (lines 41-47); these rites were probably also connected with the Oschophoria (see above, lines 19-27). In this capacity, several other officials of the group, such as the herald, as well as other participants are mentioned. Particularly intriguing here are the κώπαι: the word literally designates an oar, and the reference here is thus usually thought to be to "rowers": cf. Rhodes - Osborne, following Lambert (p. 102-103; for the metonymy "oar" = "rower", cf. <bibl type="abbr" n="LSJ">LSJ</bibl> s.v.). An alternative interpretation was given by Parker (2005a: 215), who thinks of the olive-branch used during the Daphnephoria (in Thebes) and thus of a group of female participants here, who may have carried oars or large branches. It remains difficult to decide between a naval connection (cf. again the link to Theseus of the Oschophoria, and see below for his shipmates) or for a more direct connection with the grape-vine carrying ὀσχοφόροι. The priestesses of Athena and of Aglauros, Pandrosos and Kourotrophos receive one equal portion and a loaf of bread, but note that no further provisions for any perquisites from the <foreign>genos</foreign> are specified for them. Perhaps they received some perquisites from the city (as was hypothesized by Ferguson and followed by Parker 1996: 312). </p>						
						
<p>Lines 56-67: As part of the excerpt of a decree appended to the agreement of the Salaminioi, a few further but rather miscellaneous precisions are added here. A preliminary sacrifice (πρόθυμα) of the contest (ἅμιλλος) is notably mentioned; again, the concern here is to repartition the meat and valuable hides equally among the two constituent bodies. The contest will have been one of boys or young men, again in relation to the Oschophoria (see above, lines 19-27). On preliminary sacrifices, see here e.g. <ref target="CGRN_46">CGRN 46</ref> (Piraeus). Another precision confirms that the office of herald of the group is to be held by a certain Thrasykles, presumably himself a member of the Hepta Phylai. Did this confirm the lifetime tenure of the office for a single individual or confer the office to Thrasykles and his descendants in perpetuity? The former option seems more plausible given the modality of election by lot specified above (lines 6-16) and a lack of explicit inclusion of Thrasykles’ descendants in the regulation.</p>						
						
<p>Lines 69-79: A ceremony in which prominent members of the <foreign>genos</foreign> had sworn a solemn oath to uphold the terms agreed on in the arbitration had apparently taken place; the names of oath-takers from both groups are recorded. For a comparable ceremony, cf. here <ref target="CGRN_206">CGRN 206</ref> (Pergamon), lines 27-33, where the oath-taking is planned. </p> 						
						
<p>Lines 85-88 (Mounychion): This first major entry of the calendar is concerned with a series of rites taking place at Porthmos: this was almost certainly a longstanding festival of Heracles in this sanctuary (for the idea of Herakleia at Porthmos, see Kearns). The date is not explicitly stated, but was no doubt obvious to the Salaminioi and apparently marked the first annual occasion on which they gathered. Given the mention of the date of 18 Mounychion below, lines 88-89, the festival will probably have fallen in the first half of the month. One good possibility for an identification of the date is 4 Mounychion, on which we know that the Herakleidai were also honoured at Erchia, <ref target="CGRN_52">CGRN 52</ref>, col. Β, lines 41-45; however, the dating of a festival of Heracles in Mounychion may well have varied in different local communities across Attica. Appropriately, Heracles receives the most significant offering. Apart from Alkmene his mother and Ioleos (sometimes Iolaus), his nephew and charioteer, not all the gods and heroes mentioned here have an obvious connection with Heracles, however, and it is not necessarily the case that all of the sacrifices for them fell on the same date. Ioleos receives a holocaust; for another sacrifice to this hero, cp. here <ref target="CGRN_56">CGRN 56</ref> (Marathonian Tetrapolis), col. II, line 15 (Gamelion). The goddess Maia is usually known as the the mother of Hermes and so her presence in this list has caused some surprise; one hypothesis may be that we should not read the proper name but the word μαῖα, meaning "nurse", so that we have here the "Nurse" of Heracles (Parker, p. 314, interprets the line in this way and Lambert ad loc. considers this, but prefers to keep the matter open). Other heroes are apparently still more local, for instance a Hero at Antisara (an unknown toponym in Attica), about which nothing is known, and a Hero "at the tower" (Epipyrgidios is well-attested as an epithet, cf. Artemis Epipyrgidia at Eleusis, <bibl type="abbr" n="IG II²">IG II²</bibl> 5050; <bibl type="abbr" n="SEG">SEG</bibl> 30, 93, lines 10-11; cp. Hekate with the same name, Paus. 2.30.2). A biennial sacrifice to Ion was also offered. This may have been a festival of its own, rather than being a part of the Herakleia, but we cannot be sure. Ion was one of the principal Attic heroes; in <ref target="CGRN_26">CGRN 26</ref>, lines A13, his father Xouthos appears among the reicipients of offerings of a <foreign>trittys</foreign>. Finally, prices for wood are listed and there is also a mention of sacrifices that the city offers "from the κύρβεις"; for the κύρβεις as an ancient (Archaic) source of authority for the Athenian ritual calendar, see esp. here <ref target="CGRN_45">CGRN 45</ref>, Commentary.</p>						
						
<p>Line 88 (Mounychion 18): This occasion presents a single offering to Eurysakes, presumably in the sanctuary of the Eurysakeion. Given that it takes place at an explicitly different time and different place from the other rites above (lines 85-88), any direct connection with the festival of Heracles is probably to be excluded. There is little other contemporary evidence for this date (cf. Mikalson, p. 144-145).</p>						
						
<p>Lines 88-89 (Hekatombaion 28): This entry in the calendar attests to the participation of the Salaminioi in the Panathenaia in Athens, contributing a pig (or perhaps a sow?) to the procession and the wider civic sacrifice in the city. For the annual Panathenaia, see esp. here <ref target="CGRN_92">CGRN 92</ref>, and <ref target="CGRN_19">CGRN 19</ref>, Face A, line 19, for the participation of the deme of Skambonidai in this festival.</p>						
						
<p>Lines 89-90 (Metageitnion 7): The sacrifice for Apollo Patroos, Leto, Artemis and Athena Agela(i)a held on this day may be linked with the Metageitnia, a state festival for Apollo about which little is known (see Parker 2005a: 475). This hypothesis by Mikalson (p. 36) remains speculative, but one supporting is the fact that this festival ought to mean something like "changing neighbours" and that Plutarch (<title>Mor.</title> 601b) recounts an aitiology of the festival as commemorating a legendary migration of the Athenians from the deme of Melite (with which the Salaminioi had a demonstrable link, viz. the Eurysakeion at Kolonos Agoraios in this deme) to Diomeia. For the prevalence of rites in honour of Apollo on the seventh day of the month, see <ref target="CGRN_52">CGRN 52</ref> (Erchia), col. Α, lines 24-37 + col. Γ, lines 32-38 + col. Ε, lines 32-47 (on 7-8 Gamelion). Athena Agela(i)a has a very ancient epithet, attested already in H. <foreign>Il.</foreign> 5.765 (etc.) and <title>Od.</title> 3.378, though seldom except here in historical sources. On the meaning of this epithet, cf. the discussion in Parker 1996: 314.</p>						
						
<p>Lines 90-92 (Boedromion): This entry preserves a series of undated rites for Poseidon Hippodromios and several heroes during the month. The month of Boedromion contained many different rites and major festivals, such as the Eleusinian Mysteries (see Mikalson), and it is not clear when to place the rituals here. A tentative date for the rituals here might perhaps be with 2 Boedromion (cf. Mikalson, p. 47), the mythical anniversary of the victory of Athena over her rival Poseidon. Alternatively, the event described here may have occurred later in the month, almost as a prelude to the rites for Theseus on 6 Pyanopsion (see below). The sanctuary of Poseidon Hippodromios was at Phaleron (probably at or near the Hippodrome at Echelidai), much like that of Athena Skiras. Phaiax and Nauseiros, both Salaminian heroes, formed a part of the crew of Theseus during his travels (pilot and look-out), according to the historian of Athens Philochoros (cited in Plut. <title>Theseus</title> 17.6). Teucer is a famous mythological figure, son of King Telamon of Salamis and thus perfectly appropriate as a figure in the cultic sphere of the Salaminioi; as a heroic figure, however, he is otherwise seldom mentioned.</p>	

						
<p>Lines 92-93 (Pyanopsion 6 + X): The principal rites of the group for the hero Theseus fell on the 6th of Pyanopsion. This led Ferguson to date the Oschophoria to this day, an assumption which is widely questioned today; cf. esp. Mikalson, p. 67-69, with extensive discussion and expressing skepticism that this single sacrifice to Theseus does not necessarily correspond to the whole festival. By contrast, the Athenian civic Theseia, a larger sacrifice, took place on 8 Pyanopsion (see Mikalson, p.70-71; the eighth day of a given month was often devoted to rites for Poseidon and Theseus). It remains unclear how to resolve these issues. The other occasion mentioned in this month is the Apatouria, with the offering of a pig for Zeus Phratrios. The date for this sacrifice has not been established, but it must have occurred after the 6th of Pyanopsion and lasted over the course of 3-4 days (see Mikalson, p. 79, and Parker 2005a: 458-461, with a more extensive discussion). This was the festival held around the introduction of new members into phratries, and especially in honour of this eponymous god; for sacrifices to Zeus Phratrios, cf. here esp. <ref target="CGRN_74">CGRN 74</ref> (phratry of the Demotionidai). 
Since this festival was celebrated by each phratry individually at its own place of worship, the regulation here would imply that the Salaminioi all belonged to one phratry. For further discussion of this possibility, cf. Parker 1996: 316. </p>						
						
<p>Line 93 (Maimakterion): The month Maimakterion is no doubt one of the least well-known in the Attic calendar (in fact, only one festival, the Pompaia, is attested during it; see Mikalson, p. 86). Remarkably, it concludes the cultic year for the Salaminioi, since we have here an imprecisely dated occasion for Athena Skiras, who receives the distinctive offering of a pregnant sheep (usually an offering with agricultural connotation, for Demeter or Ge, cp. here e.g. <ref target="CGRN_56">CGRN 56</ref>, Marathonian Tetrapolis, col. II, line 9). On the sacrifice of pregnant animals to Athena, see Georgoudi and Bremmer. The Hero Skiros is also honoured alongside the goddess. The figure is again known from Plutarch (<title>Theseus</title> 17.6 citing the Atthidographer Philochoros) as one who supplied Theseus with two men (Nausithoos and Phaiax; on the latter, see also above lines 90-92), when he sailed to Crete for fight the Minotaur. In Phaleron, a sanctuary of Skiros was located not far from that of the other two figures (Paus. 1.36.4, who also mentions a Skiros as <foreign>mantis</foreign> at Dodona).</p>
						
			
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