Current Epigraphy
ISSN: 1754-0909

Paper delivered at the British Epigraphy Society Spring Colloquium, May 2nd, 2009, Oxford.

In the first presentation of the day Benjamin Gray gave a very thorough and densely packed study of the recently published decree from the Eretrian colony of Dikaia, dated between 365-359 BCE in the reign of Perdikkas III (Voutiras/Sismanides 2008 = BE 2008:263, 339).

The decree attempts to effect a reconciliation of the citizen body of this polis after some kind of civil strife, largely by imposing an amnesty on prosecutions for wrongs committed before the archonship of Gorgythos (with the exception of murders, which can be prosecuted on a single day at the end of the month of Daphnephorion). This moratorium, and the heavy penalties imposed on anyone who should attempt to break it, was clearly meant to draw a close to troubles that were threatening to tear the city apart. It is not known whether this was the result of social struggles between Macedonian and Amphipolitan influences, for example, or whether it was a purely local stasis. Perdikkas III of Macedon is appealed to to enforce this decree.

As such amnesties go, allowing even murder trials at all is both unusual and risky, which tells us something about the unique situation in this polis. There was a particularly strong concern for justice and the rule of law (the choice of the city’s name, Δίκαια, may itself have been politically motivated), for contract and procedure above the usual political virtues of stability and concord that are behind amnesties such as those as Alipheira, at Athens in 403, for example.

Gray concluded with some remarks on Greek ideas about the polis, oaths and pledges, and purification. There was vigorous and rich discussion among the audience on the readings of the epigraphic text. (Charles Crowther pointed out that the restoration of γνώμη]ν at the end of line 1 was impossible on grammatical grounds; Angelos Chaniotis added that it was also legally impossible, since Lykios was not a member of the community that passed this decree until after it was passed. Robert Parker also pointed out that the difficult reading δ̣ικασάτω st the start of line 8, must in fact read ὁρκωσάτω. If this was indeed a case of calling in foreign judges to settle a dispute, it is the earliest precedent for what later became a relatively common Hellenistic practice; Chaniotis pointed out that the violation of the sacred law of ἀσυλία in lines 6-7 was a clear sign of desperation, that this amnesty was a last resort attempt at reconciliation.)

Paper delivered at the British Epigraphy Society Spring Colloquium, May 2nd, 2009, Oxford.

The third paper of the Spring Colloquium was an exploration of female voices and emotions in sanctuaries. Chaniotis began by examining the literary evidence for typical female ritual behaviour, noting that authors including Diogenes Laertius (Vit. Phil. VI, 37-38), Theocritus (Id. II, 66-74; XV, 84-86) and Herodas (IV, 1-13) tend to ascribe certain (often negative) characteristics to women’s ritual behaviour. Amongst these characteristics are the wearing of special garments and make-up; vanity; chattering and gossiping in loud voices; exaggerated gestures; pushing past one another; and disorderly behaviour in general. Such behaviour is not in fact exclusively feminine, but is presented as such in the literary sources.

Inscribed dedications provide us with a rich source of information on female ritual behaviour. The emotions expressed in these dedications cannot be ignored, but must be contextualised. Chaniotis chose two sites as case studies for examining female voices: the sanctuary of the Mother of the Gods at Leukopetra, and the sanctuary of Demeter at Knidos. In each case he identified the standard formulae used for these dedications and explored the nature and significance of each of the deviations from the stereotypical formulae.

At Leukopetra, three main deviations from the standard form of dedication occur: entreating an angry goddess; displaying affection; and displaying trust or faith in the deity. In the case of dedications entreating an angry goddess, the gender of the dedicator appears to be irrelevant. However the gender of the god is significant, as such mentions of anger of the deity are only found in sanctuaries of goddesses. Several of these dedications entrust a stolen or lost item (and even a missing slave: I.Leuk. 53) to the goddess, thus making the theft or loss in essence her problem, and forcing the deity to act to punish a wrongdoer through her own anger. Where dedications display affection, such as in dedications of slaves and children to the goddess, it it notable that those composed by women are considerably more emotional and verbose. In the case of dedications expressing faith, trust in the ability of the god to affect the lives of the dedicators in a positive way is shown: thanks are given for miracles and for helping in specific situations, for instance in the case of a woman having problems with her husband (I.Leuk. 20). Men’s voices are not absent in this sanctuary: a text which describes the delivery of a deed of sale into the arms of the goddess (I.Leuk. 3) expresses piety and emotionality, which is perhaps more common when men are dedicating to goddesses.

A space particularly dominated by female rituals is the sanctuary of Demeter at Knidos, at which strong expressions of piety take the form of deviations from the standard formulae, aiming to emphasise worshippers’ individual devotion as distinct from that of other dedicants. However, the expressions used in prayers for revenge reveal a certain amount of interaction amongst groups of women, and between female worshippers and priests, in discussing their grievances and composing these texts. Concerns include being the victims of injustice (I.Knidos 148B, ll.4-5; 154, l.6), particularly where conflicts cannot be resolved in court because of lack of evidence. In these cases, dedicators turn to prayers of revenge in which curses against perpetrators are common. Chaniotis noted that these texts would have been recited aloud, with women’s voices heard displaying strong emotions. Jealousy, hatred, suspicion, curses and theatrical gestures are all evident as types of female ritual behaviour at this sanctuary.

The dedications at Leukopetra and Knidos concern the displays of emotion that take place during communication with deities. This inevitably unequal conversation necessitates the use of a strategy of persuasion on the part of mortals, who interact with each other as well as with the deities in sanctuaries, particularly at times of festival. The dedications reveal how such gatherings can influence emotions: voices are loud, angry and sometimes sad. Where men are also present at sanctuaries, they express sentiments that they might not otherwise have displayed, an example of such ‘unmanly’ behaviour being their total surrender to the authority of the goddess (Arkesine curse tablet, IG XII.7, p.1). These texts show that religious practices are dynamic processes due to the real interaction among worshippers, including communication of personal experiences to others, and the believed interaction between deities and mortals.

Paper delivered at the BES Spring Colloquium.

The final contribution at the 2009 BES Spring Meeting was remarkable by its conciseness, clarity and interest. It was a striking example of how some of our preconceived ideas on ancient Greek practices can be swiftly turned on their head by inscriptions.

The inscription (SEG LIV 214), dated to the 4^th c. BC, is incomplete and fragmented. The stele fragments were actually discovered by different individuals over a long period of time. This led to some confusion about the original location of the inscription, with the Greek scholars’ hypothesis of its coastal origins being confirmed by the discovery of the most recent fragment in the deme of Aixone (modern Glyfada). The question of the exact location of the inscription is presumably answered by the last fragment. It was found near other inscriptions mentioning their being set up in the sanctuary of Herakleidai, Hebe and Alcmene. The text is stoichedon and beautifully inscribed. The bottom section still shows grid lines for the sculptor to follow.

The text presents several issues discussed by Parker and Scullion. To start with, the question of who had commissioned the inscription is raised by the location of the stone. The sanctuary of the Herakleidai is where the deme of Aixone displayed its decisions. This would hint at the deme as the commissioner, although the possibility of a sub-deme body, such as a genos, cannot be excluded. Indeed, line 26 mentions a hero Paralos and the only known sanctuary to Paralos is in Piraeus, outside of Aixone’s control. This leaves open the possibility of a genos dedicating the stele, or of an as yet unknown sanctuary of Paralos in the deme of Aixone.

The number of priesthoods present here amounts to ten (although some are lost with the top of the inscription) which, with two others known for Aixone, would total to twelve for the whole deme. The text notably features two priesthoods (one priestess and one priest) for the same ‘mystery deity’, the Reverend (ἁγνή) Goddess. This title is usually given to the Syrian goddess and is otherwise not attested before the 2^nd c. BC. This occurrence probably belongs here to a different deity, possibly Persephone. The multiple priesthoods for the same deity are in any case unusual.

Scullion then described the last part of the inscription as changing in nature, since the content of the lists no longer includes double portions (of meat), sausages or cuts to be put on the sacrificial table. There is therefore no spare meat from the sacrifice, which in turn would indicate holocausts. The possible objection to this is the fact that hides are still given to the priest/-ess. There are examples in the Greek world of ‘whole-sacrifices’ of an animal that has been cut open (see for example at Cos, 4^th c. BC, Sokolowski LSCG 151 A 32-5) but the case of Aixone is different. Here the skin is preserved. The only ancient parallels are found outside the Greek world with examples from Leviticus (1:3-9; 7:8), Philo Judaeus (De specialibus legibus 1.30 [151]) and Punic and Semitic inscriptions (CIS I 165.3-4; I 167). This could lead to the conclusion that cutting up the animal before burning it whole was a usual practice, thus explaining the otherwise silent sources on the matter. For one, it would require less wood than the whole un-skinned animal. This undoubtedly challenges the mental image of the holocaust as the act of putting an intact animal, albeit a dead one, into the fire. It is also noted that the deities at Aixone concerned by these sacrifices have a chthonic character.

Parker finally noted that the only deity for whom no sum to purchase kindling is mentioned is Dionysos (lines 9-11). This suggests the possibility of omophagia.

Paper delivered at the British Epigraphy Society Spring Colloquium, May 2nd, 2009, Oxford.

The second paper of the day was a summary of arguments taken from a recently awarded PhD dissertation by Gillian Ramsey (Exeter). The purpose of this presentation was to show that the inscribe dossiers, containing letters to and from administrators and governors of the provinces of the Seleucid Kingdom, are not only evidence for the prosopography, offices, and administrative structures of the kingdom, but also for the network and variety of relationships between administrators and officers. As an illustration of the arguments and methodology behind this thesis, Ramsey used the example of the letters reporting and organizing the appointment in 209 BCE by Antiochus III of Nikanor to a senior priesthood. Ramsey’s approach challenges the traditional method of interpreting these texts, which is to assume that they reveal a very regular system of administration across the kingdom: rather, she demonstrated quite convincingly, not all regions of the kingdom would have be administered with identical structures. Some letters or dossiers may attest to ad hoc appointments, or to areas with different dynastic, political , or even personal situations; equating a hierarchy ranks between regions based solely on the sequence of letters in a dossier is impossible. The circulation of the news of Nikanor’s appointment, for example, and the assignment of responsibilities regarding his authority needed to be circulated widely; in some regions, working relationships and local responsibilities would have influenced who needed to be informed of these requirements more than mere hierarchy.

The epigraphic habit records the organization of the empire, and reflects the limitations and controls of individuals’ power. The letters use a polite form of greeting and address, but contain no titulature or honorifics; differences in wording or address (such as the extra greeting included in the letter of Zeuxis to Philotas, omitted in the otherwise identical text to Philomelos) may reflect an unknown relationship between the individuals, but probably also performs some political function. The addressees of the administrative letters were selected for their effectiveness at completing the task at hand (setting up and publicizing the infrastructure behind an important priesthood); the dossiers further the imperial bureaucracy and administration, and also reinforce the cohesion of regional networks. A uniform epigraphic practice does not necessarily reflect uniform organization and ranks in different regions. Rather, the variations within and between dossiers can communicate the relationships between officials as well as the interests and responsibilities of individuals.

The paper was followed by some lively discussion of the individual inscriptions and readings in this collection, and I believe the session was informative and valuable both for the audience and for the speaker.

Last call for registration for Spring Meeting:

2 May 2009, Corpus Christi College, Oxford.

Convenor: Robert Parker.

10.45 – 11.15: Coffee & Registration (Hall).

11.15 – 12.00: Ben Gray (Oxford): “After Stasis: the New Fourth-century
Reconciliation Agreement of the Dikaiopolitans”.

12.00 – 12.45: Gillian Ramsey (Exeter): “Reading the Seleucid Inscribed
Dossiers”.

12.45 – 14.15: sandwich lunch (a sumptuous feast of tasty sandwiches and cake).

14.15 – 15.00: Angelos Chaniotis (Oxford): “From Woman to Woman: Female Voices in Dedicatory Inscriptions”.

15.00 – 15.30: Tea

15.30 – 16.15: Robert Parker (Oxford) & Scott Scullion (Oxford): “Priests and Sacrifices at Aixone: the New World of SEG LIV 214″

Registration including tea, coffee, and the sandwich lunch: £10.00 (BES members), £5.00 (BES student members), £15.00 (non-members).

Registration without lunch: £7.00 (members), £3.00 (student members), £10.00 (non-members).

Existing student members of the BES may apply for a bursary to contribute towards the cost of attending the meeting (write to peter.haarer@classics.ox.ac.uk).

Please pay all fees on the day in cash.

For various practical reasons I would be very grateful, if you would like to attend the Spring Meeting, if you could register by e-mail (to peter.haarer@classics.ox.ac.uk) no later than Friday 24 April. NOTE that in a break with the normal practice I will sign you in for a sandwich lunch UNLESS you say that you do not want this. As ever, please notify any special dietary requirements.

This is a report by Shane Brennan (Exeter) on a paper given at the BES Autumn meeting, November 22, 2008:

Mathieu Carbon (Oxford), Sacred Law and Women’s Festivals, From Aristophanes to Mylasa

The final paper at the 2008 BES Autumn Colloquium was given by Mathieu Carbon. Restricted in time by a slight overrun on the programme, he nonetheless was able to engage the gathering with his work on the topical subject of sacred law and women’s festivals. (more…)

This is a report by Duncan Taylor, King’s College London, of a paper given at the BES Autumn meeting, November 22, 2008:

Charlotte Tupman (KCL), “Protecting the dead? Inscribed evidence for illegal behaviour at the Roman grave”

The first paper of the day was given by Charlotte Tupman, of King’s College London, whose contribution sought the ‘inscribed laws’ of the colloquium’s theme not in the ‘official’ pronouncements of the representatives of ancient states, but in the more personal genre of funerary epigraphy. Tupman provided an intriguing and thought provoking survey of a number of funerary inscriptions drawn from two very different urban centres within the Roman Empire: Rome itself, and Aphrodisias in Karia. These texts shared an explicit concern for the future mistreatments that might befall the grave sites and funerary monuments of which they formed a part. A wide variety of possible acts of desecration were anticipated by their composers and admonitions to the reader to refrain from such activities were supported by threats of retribution. Tupman’s paper emphasised the diversity of these elements, with a particular interest in the broader differences between the conventions of the two sites, but also the patterns and themes, which can be observed among them, and are suggestive, at the least, of many aspects of their legal and social contexts. (more…)

The theme for the Colloquium is “Inscribed Laws” and the event will be held in Strand Campus Room 2C at King’s College, London (directions to follow).  The programme for the Autumn Colloquium is as follows:

10.30: Coffee & Registration

11.00: Charlotte Tupman (KCL), “Protecting the dead? Inscribed evidence for illegal behaviour at the Roman grave”.

11.45: Benet Salway (UCL), “Form and function in Roman legal texts”.

12.30: Lunch

13.45: Short Reports

[14.30: Annual General Meeting of the British Epigraphy Society]

15.30: Tea

15.45: Mathieu Carbon (Oxford), “Sacred Laws and Women’s Festivals: Some Perspectives from Mylasa to Aristophanes”.

16.30: Reception.

Registration fees for the day are two pounds for members of AIEGL or the BES, and seven pounds for non-members. A sandwich lunch may be booked for three pounds by writing BEFORE 19 November to peter.haarer@classics.ox.ac.uk (please specify any special dietary requirements).

Further details of the programme, and offers of short reports may be sent to Dr. Charlotte Tupman (charlotte.tupman@kcl.ac.uk)

Paid-up members of the British Epigraphy Society will have last week received a copy of issue #19 of the BES Newsletter, either by email or in print. (I note that the online archive at http://www.csad.ox.ac.uk/BES/Newsletter.htm does not have this issue online yet–although issue 18 [Winter 2007] is listed as “Autumn 2008″.) I shall not reproduce the whole newsletter here without permission, but the news reported within it includes:

• 2008 Autumn Colloquium and Annual General Meeting, November 22, oragnized by Charlotte Tupman at King’s College London. (If we haven’t yet announced this on this blog we should and shall soon.)
• Practical Epigraphy Workshop, late June/early July 2009 (tba)
• Day School: The History of Writing in the Classical World, Oxford, October 25, 2008 (CE announced here)
• Report on Cambridge Epigraphy day, February 2008 (CE reported here, here, here, here, and here)
• Report on BES Spring meeting in Durham
• Report on Practical Epigraphy Workshop, York, 24-26 June 2008
• Report on epigraphic papers at Triennial Conference, Oxford
• Review of Ἔδοξεν τῇ βουλῇ καὶ τῷ δήμῳ

To offer contributions or suggestions for the next newletter, please write to Peter Haarer, 19 Purcell Road, Marston, Oxford, OX3 0EZ, e-mail: peter.haarer@classics.ox.ac.uk.

Practical Epigraphy Workshop

24-26^th June 2008

Yorkshire Museum, York

The British Epigraphy Society is pleased to announce a second Practical Epigraphy Workshop in York for those interested in developing hands-on skills in working with epigraphic material. With expert tuition, participants will gain direct experience of the practical elements of how to record and study inscriptions. The programme includes the making of squeezes; photographing and measuring inscribed stones; and the production of transcriptions, translations and commentaries. Participants may choose to work on Latin or Greek texts, and the workshop is open to those with or without previous epigraphic training. Booking fees for attending the workshop are £28 for students and £38 for non-students.

Postgraduate students may apply for bursaries of up to 100 pounds to set against the costs of attending the workshop.

For further information and an application form please contact Dr. Charlotte Tupman at: charlotte.tupman@kcl.ac.uk. The closing date for applications is Friday 16 May.

British Epigraphy Society

Spring Meeting, Saturday 3 May 2008

Department of Classics & Ancient History, 38 North Bailey, Durham

Religion and politics in Greek and Roman epigraphy in Greece and the Eastern Mediterranean

Main speakers & topics include:

• Professor P.J. Rhodes (Durham)
  State and religion in Athenian inscriptions
• Professor Maurice Sartre (Tours)
  La politique religieuse des cités de Syrie: la constitution des panthéons civiques à l’époque impériale
• Dr Margherita Facella (Pisa)
  On the chronology of IG II2 207
• Dr Francesco Guizzi (Rome, ‘La Sapienza’)
  The imperial cult in Hierapolis of Phrygia: old and new evidence
• Dr Andrej Petrović & Dr Ivana Petrović (Durham)
  θεὸς νομοθέτης – Constructions of divine authority in Greek sacred regulations

Conveners: Dr Paola Ceccarelli (paola.ceccarelli@durham.ac.uk), Dr Ted Kaizer (ted.kaizer@durham.ac.uk)

British Epigraphy Society
Autumn Colloquium
THE AFTERLIFE OF INSCRIPTIONS
&
11th ANNUAL GENERAL MEETING
Saturday, 17th November 2007, Warwick University

Organised by Abigail Graham.

Full programme in PDF

The BES Newsletter for Spring 2007 has been circulated today. The newsletter is in PDF and back issues (from 9 through to 15) can be downloaded from http://www.csad.ox.ac.uk/bes/Newsletter.htm. The Contents for the current issue include:

Announcements

News of members & other notices
Forthcoming Events, incl. AGM

Reports

BES 10th AGM
Cambridge Epigraphy Day
Joint BES / SPHS Meeting
Argos Archive Lecture, Oxford
BES Spring Colloquium

Society matters

BES Subscription and Gift Aid Forms

(Note: some of the reports have previously appeared in this blog.)

Bjorn Paarmann, Editing and commenting on the Athenian Tribute Lists in 2007.
Saturday 5th May 2007, BES Spring Meeting, Edinburgh.

Paarmann spoke about his doctoral dissertation project at Fribourg (due to be awarded Summer 2007) which was to collect, edit, and comment on the (so-called) Athenian Tribute Lists. In this paper he (1) gave a general background to the history and study of these inscriptions; (2) explained the history of the inadequate publication of the texts; (3) listed the features in his work which would improve on existing editions, in particular ATL and IG I³.

The inscriptions known as the Athenian Tribute Lists (he summarized) are in fact mostly the accounts of the 1/60th part of the tribute from the Delian League states from the time the treasury was moved the Athens in 454. This quota was dedicated to the goddess Athena of the Parthenon, hence making the mismanagement, withholding, or theft of these moneys a sacrilegious and capital offense. There must also have been (and some fragments attest to) Tribute Assessment Lists, four-yearly accounts calculating the amount to be paid by various states, and the Treasury Lists themselves showing the full amounts paid, but the substantial texts normally collected under this rubric are the Tribute Quota Lists showing the amount donated to Athena from each city’s contribution. Texts exist from the 450s through to the 430s, after which the evidence is very fragmentary and often undatable.

The Tribute Lists were first published in the form of a few fragments found on the Acropolis by Chandler in his 1765 Inscriptiones Antiquae, and then more fully, together with fragments from the American excavations of the Agora by Pittakis in 1835 (Ancienne Athènes). Several other editions gradually improved the understanding of the texts, including the difficult relationship between (and mathematical ratio of) the Quota and the Assessment figures, until the current standard text was established by Meritt and collaborators between the 1920s and 1970s. Meritt et al.‘s ATL text was widely criticized for over-confident and unsupported (even unsupportable) restorations, both by European scholars such as Louis Robert, and by fellow Americans such as Sterling Dow. The text included in Inscriptiones Graecae I³ was, contrary to usual practice, edited again by Meritt and his collaborator MacGregor. Paarmann felt that by allowing this David Lewis missed the valuable opportunity to have the texts revisited by a new scholar, where in fact Meritt reproduced the readings in his own edition, discarding effectively all of the more recent emendations by other scholars and reviewers.

In the light of this unsatisfactory state of current publication, Paarlmann’s edition will improve upon ATL and IG I³ in the following ways:

• He will indicate clearly his dependence on previous editions and give full epigraphic commentary (in contrast especially with IG which had no commentary, and ATL which had little);
• He will give complete apparatus criticus;
• He will base his reading on sketches, photographs, and earlier editions, and give full documentation of these sources;
• His texts and restorations will be very conservative, especially as compared to Meritt’s ambitious speculations;
• As a result, some parts of the text will contain radical (and rational) new readings, corrections of erroneous assumptions, removal of conclusions based on circular arguments (e.g. the supposed revolt of Miletus in 454);
• The dissertation will include a major historical commentary (since an edition alone is not an acceptation doctoral dissertation in Switzerland);
• He is also compiling for later publication (although the dissertation does not include) a complete gazetteer of the states listed as contributing to the Delian League throughout its history.

27-28th June 2007: Roman Legionary Museum, Caerleon

A Practical Epigraphy Workshop is taking place for graduate students and non-student members of the British Epigraphy Society who are interested in developing hands-on skills in working with epigraphic material. With expert tuition, participants will gain direct experience of the practical elements of how to record and study inscriptions. The programme will include the making of squeezes; photographing and measuring inscribed stones; and the production of transcriptions, translations and commentaries. Participants may choose to work on Latin or Greek texts, and both those with some epigraphic experience and those who have not studied inscriptions previously are welcome.

Practical Epigraphy Workshop