DOI Page / Citation link:
https://doi.org/10.11588/diglit.4679#0175
App. I. INSCRIPTIONS. 149
TIair[\av, 09 8' av eirevKa\io-ri, 6-qo-ei] els [tov (picrKov brjv. j3(p']. This also
seems to be a fragment of a column containing a list of enfranchisements.
Hogarth publishes also fragments of six other enfranchisements which
we copied at the temple: but they add nothing, except that two record
the enfranchisement to have been Kara eTrirayrjv toC 6eov. If Bpe-nTos
and redpejxfxivos always denote foundling, exposure of children must have
been very common in the district.
41. (R. 1888). At Badinlar. 'Scocravbpos 'Iepa7roAe(t')rr;s «tttopK-qeras /cai
avayvos lafjXda h to <ruvj3wp.ov ■ eKo\avdr]v • irapavyeWw p.rjh'eva Karacppoveiv
T& AaLpp.qva, ewei e£« ti)v Zp.r\v crTri[kk}r]v e£evir\ov. Natives of Hierapolis
seem often to have worshipped in the temple at Dionysopolis (cp. no. 37).
to o-vv(3a>p.ov seems to denote the temple of the conjoint deities, who
were worshipped on the same altar (ovvvaoi kol <rvvf3u>iAoi.). Sosandros
was impure from having violated his oath: the question is whether the
oath was a religious one, e. g. an oath binding a society of ipavurrai (see
Foucart Assoc. Relig. p. 210, 1. 9), or came in the course of ordinary life
and business. The former is more in accordance with the rest of the
inscriptions; the latter would give a wider moral tone to the inscription
than is warranted by the purely ritualistic character of the impurity in
other cases. In his impurity Sosandros entered the temple; he was
chastised; and he erected the monument as a warning to others not to
treat the god lightly. I owe the restoration arri[XX)r]v to Mr. Hogarth :
from it began my understanding of the whole series.
42. (R. 1888). Orta-Keui. ['Oz>]?;o-i/xos'ATrdAAam [Ajvlpji-qii^]1 ev£dp.evos
v-rrep tov Ko\[a<r6]evTOs /Sobs Sta to va-[Tepr]Kev]e kou pvq Trapayeyou[eve o-Tr\\r\ ?]
(varinu) l[ka(rap.evos ev\oy}a>v ev£ap.[evos ecrTr]\oypa<prio-]ev2. Over this
relief is a bipennis, the symbol of the god. A relief at Develar represents
the god as a horseman, with the axe on his shoulder, the same type which
is so common on coins of Phrygia, Lydia, Caria, &c, and which is
wrongly called 'amazon" by most numismatists. Onesimos bad been
too late for service and had not put in an appearance at the temple;
his ox was chastised : he propitiated the god by this beautiful monument,
and blessed his might (eikoyeiv is a technical term in these inscriptions,
see no. 52), and made a vow, and engraved the inscription as a warning
to others. The restoration l\ao-ap.evos is far from certain. The ox was
probably affected as being peculiarly sacred to the god (§ I2g). It is
noticeable that in an inscription of unknown provenance, now in Berlin 3,
1 A]vbpw<i> is hardly possible, as 3 It is said to have come from Koula
there is barely room for Avp^wa. along with no. 52 ; and it probably
2 The conclusion is lost; probably belongs to the Katakekaumene, where
TTupavyiWuv k.t.X. Apollon Tarsios was worshipped.
TIair[\av, 09 8' av eirevKa\io-ri, 6-qo-ei] els [tov (picrKov brjv. j3(p']. This also
seems to be a fragment of a column containing a list of enfranchisements.
Hogarth publishes also fragments of six other enfranchisements which
we copied at the temple: but they add nothing, except that two record
the enfranchisement to have been Kara eTrirayrjv toC 6eov. If Bpe-nTos
and redpejxfxivos always denote foundling, exposure of children must have
been very common in the district.
41. (R. 1888). At Badinlar. 'Scocravbpos 'Iepa7roAe(t')rr;s «tttopK-qeras /cai
avayvos lafjXda h to <ruvj3wp.ov ■ eKo\avdr]v • irapavyeWw p.rjh'eva Karacppoveiv
T& AaLpp.qva, ewei e£« ti)v Zp.r\v crTri[kk}r]v e£evir\ov. Natives of Hierapolis
seem often to have worshipped in the temple at Dionysopolis (cp. no. 37).
to o-vv(3a>p.ov seems to denote the temple of the conjoint deities, who
were worshipped on the same altar (ovvvaoi kol <rvvf3u>iAoi.). Sosandros
was impure from having violated his oath: the question is whether the
oath was a religious one, e. g. an oath binding a society of ipavurrai (see
Foucart Assoc. Relig. p. 210, 1. 9), or came in the course of ordinary life
and business. The former is more in accordance with the rest of the
inscriptions; the latter would give a wider moral tone to the inscription
than is warranted by the purely ritualistic character of the impurity in
other cases. In his impurity Sosandros entered the temple; he was
chastised; and he erected the monument as a warning to others not to
treat the god lightly. I owe the restoration arri[XX)r]v to Mr. Hogarth :
from it began my understanding of the whole series.
42. (R. 1888). Orta-Keui. ['Oz>]?;o-i/xos'ATrdAAam [Ajvlpji-qii^]1 ev£dp.evos
v-rrep tov Ko\[a<r6]evTOs /Sobs Sta to va-[Tepr]Kev]e kou pvq Trapayeyou[eve o-Tr\\r\ ?]
(varinu) l[ka(rap.evos ev\oy}a>v ev£ap.[evos ecrTr]\oypa<prio-]ev2. Over this
relief is a bipennis, the symbol of the god. A relief at Develar represents
the god as a horseman, with the axe on his shoulder, the same type which
is so common on coins of Phrygia, Lydia, Caria, &c, and which is
wrongly called 'amazon" by most numismatists. Onesimos bad been
too late for service and had not put in an appearance at the temple;
his ox was chastised : he propitiated the god by this beautiful monument,
and blessed his might (eikoyeiv is a technical term in these inscriptions,
see no. 52), and made a vow, and engraved the inscription as a warning
to others. The restoration l\ao-ap.evos is far from certain. The ox was
probably affected as being peculiarly sacred to the god (§ I2g). It is
noticeable that in an inscription of unknown provenance, now in Berlin 3,
1 A]vbpw<i> is hardly possible, as 3 It is said to have come from Koula
there is barely room for Avp^wa. along with no. 52 ; and it probably
2 The conclusion is lost; probably belongs to the Katakekaumene, where
TTupavyiWuv k.t.X. Apollon Tarsios was worshipped.