DOI Page / Citation link:
https://doi.org/10.11588/diglit.4680#0299
630 XIV. AKMONIA AND THE AKMONIAN DIOCESE.
the old Lydian and the Persian rule (Ch. XI § 10); but the names of
the tribes mark them as an institution of the Greek period. Remem-
bering the marked Pergamenian character of the early coins of
Akmonia, we may conjecture that a refoundation was made by the
Pergamenian kings. In the third and second centuries B. c. Attalus
and Eumenes were doing everything in their power to extend their
influence in N. Phrygia, intriguing with the priests of Pessinus, making
alliance with the Gauls, sending armies through the N. districts of
Phrygia1. Even when the Seleucid kings were in possession of S.
Phrygia, the N. was more open to Pergamenian ambition. In accord-
ance with these facts, we may regard a close connexion between the
Pergamenians and Akmonia, and even a Pergamenian ktisis, as
probable.
(2) Gekousia, Nf.oi. Both these bodies are mentioned in inscr.
549, where an income of the Neoi is implied : see (3).
(3) Hymnodot. At Akmonia, for the first time in Phrygia, we meet
this body, whose existence, however, may be assumed in most Phrygian
cities2. The Hymnodoi were a body of persons connected with the
native cultus, doubtless practising certain ceremonies of a musical
character in honour of the gods, as their name denotes, but also in all
probability having a social side, like a sodalitas among the Romans3.
They had, probably, an annual income, with the management of which
the Argyrotamias was concerned; and this income was perhaps
secured according to the method that has remained in use in Anatolia
for religious foundations to the present century 4, and which was the
recognized practice among the Romans. A fixed rent, much below the
permanent value, was charged on an estate ; this land belonged to
a private owner (originally, as a general rule, to the donor), and
descended in his family ; and, so long as he paid the fixed rent to the
society or foundation, his possession was absolute 5. This custom is,
(where, however, the name Akmonia like 'the Brothers' of the Anatolian
should be deleted in 1. 18). Seljuk cities pp. 97 f. The existence of
1 On this subject, see under Apia or societies like these made it easier for
Appia. the Christians to organize themselves in
2 Probably their name varied, but similar societies.
their character was similar, in different s M. Levy Rev. Et. Gr. 1895 p. 247
cities : the Semeiaphoroi of Hierapolis seems to hold this view: I follow him.
p. 97, the Xenoi Tekmoreioi of the Lim- 4 The government recently took over
nai, Hist. Geogr. pp. 409 ff., the Konj- the revenues of most foundations, charg-
bantes of some places, the Boukoloi of ing itself with the maintenance.
Ch. X § 2, were societies of a similar 5 When Pliny founded an orphanage
character, half religious, half social, in his native city Comum, he provided
the old Lydian and the Persian rule (Ch. XI § 10); but the names of
the tribes mark them as an institution of the Greek period. Remem-
bering the marked Pergamenian character of the early coins of
Akmonia, we may conjecture that a refoundation was made by the
Pergamenian kings. In the third and second centuries B. c. Attalus
and Eumenes were doing everything in their power to extend their
influence in N. Phrygia, intriguing with the priests of Pessinus, making
alliance with the Gauls, sending armies through the N. districts of
Phrygia1. Even when the Seleucid kings were in possession of S.
Phrygia, the N. was more open to Pergamenian ambition. In accord-
ance with these facts, we may regard a close connexion between the
Pergamenians and Akmonia, and even a Pergamenian ktisis, as
probable.
(2) Gekousia, Nf.oi. Both these bodies are mentioned in inscr.
549, where an income of the Neoi is implied : see (3).
(3) Hymnodot. At Akmonia, for the first time in Phrygia, we meet
this body, whose existence, however, may be assumed in most Phrygian
cities2. The Hymnodoi were a body of persons connected with the
native cultus, doubtless practising certain ceremonies of a musical
character in honour of the gods, as their name denotes, but also in all
probability having a social side, like a sodalitas among the Romans3.
They had, probably, an annual income, with the management of which
the Argyrotamias was concerned; and this income was perhaps
secured according to the method that has remained in use in Anatolia
for religious foundations to the present century 4, and which was the
recognized practice among the Romans. A fixed rent, much below the
permanent value, was charged on an estate ; this land belonged to
a private owner (originally, as a general rule, to the donor), and
descended in his family ; and, so long as he paid the fixed rent to the
society or foundation, his possession was absolute 5. This custom is,
(where, however, the name Akmonia like 'the Brothers' of the Anatolian
should be deleted in 1. 18). Seljuk cities pp. 97 f. The existence of
1 On this subject, see under Apia or societies like these made it easier for
Appia. the Christians to organize themselves in
2 Probably their name varied, but similar societies.
their character was similar, in different s M. Levy Rev. Et. Gr. 1895 p. 247
cities : the Semeiaphoroi of Hierapolis seems to hold this view: I follow him.
p. 97, the Xenoi Tekmoreioi of the Lim- 4 The government recently took over
nai, Hist. Geogr. pp. 409 ff., the Konj- the revenues of most foundations, charg-
bantes of some places, the Boukoloi of ing itself with the maintenance.
Ch. X § 2, were societies of a similar 5 When Pliny founded an orphanage
character, half religious, half social, in his native city Comum, he provided