DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.4679#0121
5. THE GOD. 95
The commentary on this inscription is contained in Strabo's account,
p. 532, of the social customs -which existed in Akilisene in his own
time, and which, as he says, formerly existed in Lydia. ' They dedicate
(to Anaitis) male and female slaves, and this, in itself, is not strange ;
but even the highest nobles consecrate their daughters while virgins,
and among them the rule is that they live as courtesans before the
goddess for a long time before they are given in marriage, while no
one thinks it unworthy to dwell with a woman of this class.' The
inscription shows that the custom survived in Lydia as late as the
second century: the person here concerned is of good rank, as is
proved by the Latin name of her family \ She comes of ancestors
who have served before the god with asceticism (unwashed feet) and
prostitution; she has served in the same way in accordance with the
express orders of the god; and she records her service in a public
dedication2. This is not likely to have been an isolated case, for it
appears, from the publicity given to it, to have involved no infamy.
Strabo seems to implj- that at Komana Pontica this kind of service
was confined, as a rule, but not absolutely, to the class of persons
called Hierai3. Other persons, however, besides the Hierai occasionally
performed the service; and the Trallian inscription gives a typical
case of such voluntary service.
This inscription enables us to understand many other inscriptions.
Suppose L. Aurelia Aemilia had had a child during her service, what
would have been its legal status ? Were such children reckoned
legitimate or illegitimate 1 The answer to this question is important,
as determining the attitude of the country law towards the custom.
I think that at least in the. cities where Greek civilization had not
thoroughly established itself, they were reckoned legitimate and took
the rank of their mother. They are mentioned in inscriptions with
the mother's name in place of the father's, and even with the formula
'of unknown father4.' The ancient social system had, therefore,
She is not of an Italian but of a of these cases, and in particular to say
Lydian family; an Italian woman would that there was not always a very strict
n°t be named L. Aurelia Aemilia, for scrutiny of the qualifications of citizens,
the name offends against Latin rules since, e.g., freedmen were allowed as
of nomenclature. full ordinary citizens (brjitorai) and as
2 The marble column on which it was members of Gerousia at Sidyma; but
inscribed supported some offering. we also find senators and strategoi quoted
3 irXrjdos yvvaimav rav epya^ofievav djro with the mother's name in place of the
T°0 a-aiiaTos, &v at n\uovs elaiv Upai, father's, and the scrutiny in such cases
Strabo p. 559. The Hierai were bound was necessarily strict. It must be re-
to the divine service (see pp. 135, 147). membered that the statement of the
It is possible to explain away some father's name is required as part of the
The commentary on this inscription is contained in Strabo's account,
p. 532, of the social customs -which existed in Akilisene in his own
time, and which, as he says, formerly existed in Lydia. ' They dedicate
(to Anaitis) male and female slaves, and this, in itself, is not strange ;
but even the highest nobles consecrate their daughters while virgins,
and among them the rule is that they live as courtesans before the
goddess for a long time before they are given in marriage, while no
one thinks it unworthy to dwell with a woman of this class.' The
inscription shows that the custom survived in Lydia as late as the
second century: the person here concerned is of good rank, as is
proved by the Latin name of her family \ She comes of ancestors
who have served before the god with asceticism (unwashed feet) and
prostitution; she has served in the same way in accordance with the
express orders of the god; and she records her service in a public
dedication2. This is not likely to have been an isolated case, for it
appears, from the publicity given to it, to have involved no infamy.
Strabo seems to implj- that at Komana Pontica this kind of service
was confined, as a rule, but not absolutely, to the class of persons
called Hierai3. Other persons, however, besides the Hierai occasionally
performed the service; and the Trallian inscription gives a typical
case of such voluntary service.
This inscription enables us to understand many other inscriptions.
Suppose L. Aurelia Aemilia had had a child during her service, what
would have been its legal status ? Were such children reckoned
legitimate or illegitimate 1 The answer to this question is important,
as determining the attitude of the country law towards the custom.
I think that at least in the. cities where Greek civilization had not
thoroughly established itself, they were reckoned legitimate and took
the rank of their mother. They are mentioned in inscriptions with
the mother's name in place of the father's, and even with the formula
'of unknown father4.' The ancient social system had, therefore,
She is not of an Italian but of a of these cases, and in particular to say
Lydian family; an Italian woman would that there was not always a very strict
n°t be named L. Aurelia Aemilia, for scrutiny of the qualifications of citizens,
the name offends against Latin rules since, e.g., freedmen were allowed as
of nomenclature. full ordinary citizens (brjitorai) and as
2 The marble column on which it was members of Gerousia at Sidyma; but
inscribed supported some offering. we also find senators and strategoi quoted
3 irXrjdos yvvaimav rav epya^ofievav djro with the mother's name in place of the
T°0 a-aiiaTos, &v at n\uovs elaiv Upai, father's, and the scrutiny in such cases
Strabo p. 559. The Hierai were bound was necessarily strict. It must be re-
to the divine service (see pp. 135, 147). membered that the statement of the
It is possible to explain away some father's name is required as part of the