DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.4679#0335
App. I. INSCRIPTIONS OF THE KILLANIAN PLAIN. 309
would take office in the spring of 74, the date which is given in Eusehius's
Chronica. The date of the inscription then is 174-5 a. d. The name
'Oaael must be here taken as an indeclinable epithet; Troilos Osaei,
son of Ophelion, married Tateis, daughter of Agathinos, and their
children were Troilos and Agathinos Osaei1. The Maitpov Yleblov is the
long narrow glen of the Lysis between Olbasa and Lysinia: it must be
classed in the same bishopric with Palaiapolis-Alastos (pp. 278, 317).
The relief with the lines beneath it is important. It is evidently
implied that the god represented, who appears in the district usually with
the title Sozon or Sjavazos and would be familiar to all under that name,
is here declared to be Paian the healing god, Helios, and Hermes.
J 22. (R. 1884). Olbasa. AiKivvCas TIpicrKiWris Upelas Aids Ka77[eTo]Ai'ou
kcu KaTreroAias "llpas rbv avhpidvra f] /3ouA?j Trap' kavrfjs
Tr]V Ztjvos iepeiav <pikr) Tiarpls tvdabe Tet,p.fjs
2ri}(raro YlpiaKiWav pviipoo-uvqs eVeKev (or [$'] 'ivenev ?) 2.
The priesthood suits a Roman colony. It is remarkable that no trace
of the native religion of the valley appears in the inscriptions of Olbasa,
and little on the coins (except the type of Men or Savazios on horseback).
123. (R. 1884). Aurel. Nico du[umvir col(oniae) sta]tuam dei Maronis
dulcissimae paftriae]3. This seems to me more likely to refer to a statue
of the poet Virgil set up in this colonia than to the Thracian god Maron,
son of Dionysos (as Mommsen thinks). Why should a statue of Maron
be set up in a public place of Olbasa? A lepevs Mdpcoros at Maroneia
BCH 1884 p. 51 does not explain why the statue should be an ornament
of Olbasa; but the deification of Virgil in a Roman colony seems not
impossible.
124. Published by Sterrett no. 52 with serious differences. Text on
p. 287. The date assigned to this inscr., about 198, suits the life of the
chief benefactor, Arteimes son of Khares, son of Mongos, and his sons,
Menis and Arteimes (aj>parently minors4, who get the credit of a bene-
faction through the indulgence of their father). Arteimes became priest
of Zeus Sabazios in 212 a. d., as we see from the list given in St. 38 B
1 The view that Agathinos, child lished CIL III 6888 and (with some dif-
(pvau of Troilos and Tateis, had been ferences) BCH 1877 p. 335.
adopted by a person named Osaeis, 4 They are formally called ol vio\
seems improbable. On such indeclin- 'Apru/xov, which implies that he was
able epithets, Alexandres Tieiou, &c. still living. If their father's name had
cp. JHS 1883 p. 60. been mentioned merely as part of their
2 No gap for ff on stone. legal designation, the phrase would be
3 A Greek translation follows : pub- oi 'Aprapov.
would take office in the spring of 74, the date which is given in Eusehius's
Chronica. The date of the inscription then is 174-5 a. d. The name
'Oaael must be here taken as an indeclinable epithet; Troilos Osaei,
son of Ophelion, married Tateis, daughter of Agathinos, and their
children were Troilos and Agathinos Osaei1. The Maitpov Yleblov is the
long narrow glen of the Lysis between Olbasa and Lysinia: it must be
classed in the same bishopric with Palaiapolis-Alastos (pp. 278, 317).
The relief with the lines beneath it is important. It is evidently
implied that the god represented, who appears in the district usually with
the title Sozon or Sjavazos and would be familiar to all under that name,
is here declared to be Paian the healing god, Helios, and Hermes.
J 22. (R. 1884). Olbasa. AiKivvCas TIpicrKiWris Upelas Aids Ka77[eTo]Ai'ou
kcu KaTreroAias "llpas rbv avhpidvra f] /3ouA?j Trap' kavrfjs
Tr]V Ztjvos iepeiav <pikr) Tiarpls tvdabe Tet,p.fjs
2ri}(raro YlpiaKiWav pviipoo-uvqs eVeKev (or [$'] 'ivenev ?) 2.
The priesthood suits a Roman colony. It is remarkable that no trace
of the native religion of the valley appears in the inscriptions of Olbasa,
and little on the coins (except the type of Men or Savazios on horseback).
123. (R. 1884). Aurel. Nico du[umvir col(oniae) sta]tuam dei Maronis
dulcissimae paftriae]3. This seems to me more likely to refer to a statue
of the poet Virgil set up in this colonia than to the Thracian god Maron,
son of Dionysos (as Mommsen thinks). Why should a statue of Maron
be set up in a public place of Olbasa? A lepevs Mdpcoros at Maroneia
BCH 1884 p. 51 does not explain why the statue should be an ornament
of Olbasa; but the deification of Virgil in a Roman colony seems not
impossible.
124. Published by Sterrett no. 52 with serious differences. Text on
p. 287. The date assigned to this inscr., about 198, suits the life of the
chief benefactor, Arteimes son of Khares, son of Mongos, and his sons,
Menis and Arteimes (aj>parently minors4, who get the credit of a bene-
faction through the indulgence of their father). Arteimes became priest
of Zeus Sabazios in 212 a. d., as we see from the list given in St. 38 B
1 The view that Agathinos, child lished CIL III 6888 and (with some dif-
(pvau of Troilos and Tateis, had been ferences) BCH 1877 p. 335.
adopted by a person named Osaeis, 4 They are formally called ol vio\
seems improbable. On such indeclin- 'Apru/xov, which implies that he was
able epithets, Alexandres Tieiou, &c. still living. If their father's name had
cp. JHS 1883 p. 60. been mentioned merely as part of their
2 No gap for ff on stone. legal designation, the phrase would be
3 A Greek translation follows : pub- oi 'Aprapov.