IGII34 1773 Sacrificial regulation for the cult of Asklepios and associated deities at Piraeus

Sacrificial regulation for the cult of Asklepios and associated deities at Piraeus

IG II³ 4 1773 Date: Early iv BC (Face A); iv BC (Face B, C, D)

Face A (front)

Gods.^[1] Make preliminary (prothuesthai) sacrifices according to this: for Maleatas, three round cakes (popana); for Apollo, three round (5) cakes; for Hermes, three round cakes; for Iaso, three round cakes; for Akeso, three round cakes; for Panakeia, three round cakes; for the Dogs, three round cakes; (10) for the Hunters with Dogs, three round cakes.

Euthydemos of Eleusis, priest of Asklepios, erected the stelai (15) by the altars, on which (stelai) he first depicted the round cakes that are required to be preliminarily sacrificed.

Face B (left)

For Helios, (20) a propitiatory cake, a honeycomb. For Mnemosyne, a propitiatory cake, (25) a honey- comb. Three wineless altars.

Face C (TOP)

(30) Three wineless altars.

Face D (back)

Wineless.

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References:

IG II³ 4 1773 (Translated text) (IG Online)

IG II² 4962 (PHI)

SEG 65.151

Syll.³ 1040

Sokolowski, LSCG 21

CGRN 54 (CGRN)

Translation by: Stephen Lambert, Feyo Schuddeboom

Monument type: Block

Inscription type: Cult regulation

Findspot: Piraeus (Piraeus Museum 1622)

Transliterations on Places on

[1] In IG II² 47 we encountered Euthydemos priest of the healing god, Asklepios, in the Piraeus, successfully recommending to the Assembly preliminary offerings to be made in the context of the state festival of Asklepios in the Piraeus. Euthydemos also appears to have been the moving force behind this inscription which also stipulates preliminary offerings, and from which it seems that visual representations of one of the particular kinds of cake to be offered were also included (ll. 16-18, Lamont, however, cited below, interprets this passage as implying not visual depictions, but that E. "caused the rules for preliminary popana sacrifices to be represented on, or copied onto, stelai"). This time the context is obscure, but an attractive possibility is that the offerings were required prior to the rite of incubation, whereby someone seeking the help of Asklepios would spend a night in the sanctuary in the expectation that he or she would be "visited" by the god. In that case Hermes is probably included (l. 5) in his capacity as bringer of dreams. For this and further discussion of the offerings see the notes in CGRN 54; for a recent discussion of the cult of Asklepios in the Piraeus and for photos of this inscription (Face A and B), J. Lamont, in M. M. Miles (ed.), Autopsy in Athens (2015), 37-50 and fig. 5.5 (= SEG 65.151). This is one of a number of short inscriptions, most, but not all, of which can be associated with the Asklepieia on the south slope of the Acropolis in the city and the Piraeus, specifying offerings required. See also IG II² 4970, 4971 (Piraeus), IG II² 4986, 4987, 4988, 4989, LSCG 26 (city), LSS 21 (Halimous).

Added: 3 Jan 2018
Updated: 12 Jul 2020
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