SEG 50.168 The sacrificial calendar of the Marathonian Tetrapolis

The sacrificial calendar of the Marathonian Tetrapolis

SEG 50.168 Date: Ca. 375-350 BC?

Face A

col. 1

[- - - - - - - - - - - - - - - - - - - -] [- - - - - - - - - - - - - - - - - - - -] [- - - - - - - - - - - - - - - - - - - -] [τετάρτης τ]ριμήνο (5)[Μουνιχιῶν]ος [- - - - ^{4 - 10} - - - Π]ρακτηρίωι κριὸς Δ⊢⊢ [Θαργηλιῶ]νος [- - - - - ^{5 - 12} - - - -] παρὰ τὸν πύργον οἶς Δ⊢⊢ [Σκιροφορι]ῶνος (10)[- - - - - ^{6 - 13} - - - -] ἐν ἀγορᾶι κριὸς ^v Δ⊢⊢ [ἑν- or δωδεκάτ?]ε̣ι Διὶ Ὁρίωι οἶς Δ⊢⊢ [- - - - - ^{6 - 13} - - - -]ιαι ^v οἶς Δ⊢ [- - - - - - ^{7 - 15} - - - - -] τάδε τοῦ τῶν ἐν [- - - - - ^{5 - 12} - - - - ἐ]νια̣υτοῦ ἕκαστον (15)[- - - - - ^{6 - 13} - - - -]α ἑξῆς ὡς γέγραπται [- - - - - - ^{7 - 14} - - - - -]τον τὸν ἐν τα̣ῖ̣ς [- - - - - ^{6 - 13} - - - - π]αρὰ τὸ Ἐλευσίνιον [- - - - - - ^{7 - 14} - - - - -]ωι ἐν Κυνοσούραι [- - - - ^{5 - 11} - - - - παρ]ὰ̣ τὸ Ἡρακλεῖον (20)[- - - - - - ^{8 - 15} - - - - -] τετάρτης [τριμήνο ^v Μο]υνιχιῶνος [- - - - - - ^{8 - 15} - - - - -]νου ^v οἶς Δ⊢⊢ [- - - - - - ^{8 - 16} - - - - - -] πρώτης [τριμήνο ^v Ἑκ]α̣τομβαιῶνος (25)[- - - - ^{5 - 11} - - - - ἱστα]μένου [Ἀπόλλωνι? ^v Ἀπ]οτροπαίωι ^v αἶξ Δ⊢⊢ [δευτέρας τρι]μήνο Πυανοψιῶνος [- - - - - - ^{8 - 16} - - - - - -]ων οἶς κυοῦσα Δ𐅃⊢⊢̣ [τετάρτης τρι]μήνο Μουνιχιῶνος (30)[- - - - - - ^{8 - 15} - - - - -]|̣ω̣ι αἶξ⋮ Δ⊢⊢ [- - - - - - ^{8 - 15} - - - - -]ε̣ιον⋮ Δ⊢⊢ [- - - - - - - ^{9 - 16} - - - - - -] τετάρτης [τριμήνο ^v Μο]υνιχιῶνος [- - - - - - ^{8 - 16} - - - - - -]α̣ίωι αἶξ ^v Δ⊢⊢ (35)[- - - - - - - ^{9 - 17} - - - - - -]η̣ι οἶς Δ⊢⊢ [- - - - - - - ^{10 - 17} - - - - - -]νει⋮ οἶς Δ⊢⊢ [- - - - - - ^{9 - 15} - - - - - -]Σ̣[. .] ο̣ἶς̣ Δ̣ ⊢̣⊢̣ [- - - - - - - ^{9 - 16} - - - - - -] [προτέρα? ^v δραμ]οσύνη (40)[δευτέρας τριμ]ήνο Πυανοψιῶνος [- - - - - - ^{8 - 15} - - - - - β]οῦς ^v 𐅄ΔΔΔΔ [τρίτης τριμή]νο Γαμηλιῶνος [- - - - - - - ^{9 - 17} - - - - - -]|ιδων ὗς κυοῦσα 𐅄̣Δ̣Δ̣ [τετάρτης τριμήνο] Μουνιχιῶνος (45)[- - - - - - - - ^{11 - 19} - - - - - - -] Νυμφαγέτει αἶξ Δ⊢⊢ [Θαργηλιῶνος?] [- - - - - - - ^{9 - 17} - - - - - - Π?]ο̣ταμῶι κριὸς: Δ⊢⊢ [- - - - - - - - ^{10 - 19} - - - - - - -] αἶξ: Δ⊢⊢ [- - - - - - ^{8 - 16} - - - - - -].τηι κριὸς Δ⊢⊢ (50)[- - - - - - ^{8 - 15} - - - - -].ουβατωι αἶξ ^v Δ⊢⊢ [- - - - - - ^{7 - 14} - - - - -] ο̣ἶς Δ⊢⊢ [- - - - - - ^{8 - 15} - - - - -]ολει: οἶς Δ⊢ [Σκιροφοριῶ?]νος [- - - - - - ^{7 - 14} - - - - -]|̣ οἶς ^v Δ⊢⊢ (55)[Ἀθηναίαι Ἑλλ]ω̣τίδι χοῖρος: ⊢⊢⊢ - - - - - - - - - - - - - - - - - - - -

col. 2

- - - - - -ΟΙ[- - - - - - - ^{8 - 20} - - - - - - - τάδε ὁ δήμαρχος] [ὁ Μ]α̣ραθωνίων θύει ε.[- - - - - - - - - - ^{14 - 24} - - - - - - - - -]- η̣ν̣ται δέκα ἡμερῶν ἥρωι [- - - - - - - - - ^{12 - 22} - - - - - - - -] χ̣οῖρος ^v ⊢⊢⊢ ^v τράπεζα τῶι ἥρω̣[ι ⊢ vacat?] (5)Βοηδρομιῶνος ^v πρὸ Μυστ[η]ρ̣ί̣[ων - - - - - - - ^{8 - 17} - - - - - -] βôς ^v 𐅄ΔΔΔΔ οἶς Δ⊢⊢ ^v Κουροτρόφω[ι οἶς Δ⊢ vacat?] δευτέρας ^v τριμήνο ^v Ποσιδεῶν̣[ος - - - - - ^{5 - 13} - - - -] βοῦς H𐅄 ^vvv οἶς Δ⊢⊢ ^v ἡρωίνηι [οἶς Δ⊢? ἱερώσυνα] 𐅃⊢⊢ ^v Γῆι ἐγ γύαις βοῦς ^v κυοῦσα 𐅄ΔΔ[ΔΔ? ἱερώσυνα ⊢⊢⊢⊢?] (10)τελετῆι σπυ⟨ρί?⟩δ̣ια: ΔΔΔΔ vacat τρίτης ^v τριμήνο ^v Γαμηλ̣[ιῶ]ν̣ος [- - - - - - ^{7 - 14} - - - - -] Δαίραι ^v οἶς κυοῦσα⋮ Δ𐅃⊢ ἱερώσυνα ⊢ vacat? Γῆι ἐπὶ τῶι μαντείωι ^v οἶς Δ⊢ ^v Διὶ Ὑπ[άτωι - - - ^{2 - 9} - -] Ἰο⟨λ⟩έωι οἶς Δ⊢⊢ ^v Κοροτρόφωι χοῖρο[ς ⊢⊢⊢ τράπε]- (15)ζα ⊢ ἱερώσυνα⋮ ⊢⊢|C ^v ἥρωι Φηραίωι [οἶς Δ⊢⊢? vacat 0-5] ἡρωίνηι οἶς ^v Δ⊢ ἱερώσυνα ^v ⊢⊢⊢ vacat Ἐλαφηβολιῶνος δεκάτηι ἱσταμένο[υ? Γῆι ἐπὶ τῶι] μαν̣τ̣ε̣ίωι τράγος παμμέλας Δ𐅃 ἱε[ρώσυνα - ^{1 - 2}] τετάρτης τριμήνο Μουνιχιῶνος Ἀρ[ιστομά]- (20)χωι βôς ^v 𐅄ΔΔΔΔ ^v οἶς ^v Δ⊢⊢ ἡρωίνηι ^v οἶς Δ⊢ ἱερ̣[ώσυ]- να⋮ 𐅃⊢⊢ Νεανίαι βôς 𐅄ΔΔΔΔ ^v οἶς ^v Δ⊢⊢ ^v χοῖρο[ς ⊢⊢⊢] ἡρωίνηι: οἶς ^v Δ⊢ ^v ἱερώσυνα: 𐅃⊢⊢|C vacat τάδε ὁ δήμαρχος ὁ Μαραθωνίων θύει ἥρωι ἐν Δ̣ρασιλείαι: οἶς ^v Δ⊢⊢ ^v τράπεζα ⊢ ἡρωίνηι ^v οἶς ^v Δ⊢ (25)ἥρωι παρὰ τὸ Ἑλλώτιον ^v οἶς ^v Δ⊢⊢ ^v τράπεζα ⊢ ^v ἥρωι- νηι οἶς Δ⊢ vacat Θαργηλιῶνος Ἀχαίαι κριὸς Δ⊢⊢ ^v θήλεια Δ⊢ ἱερώσυνα: ⊢⊢⊢: Μοίραις ^v χοῖρος ^v ⊢⊢⊢ ^v ἱερώσ- υνα |C vacat (30)Σκιροφοριῶνος ^v πρὸ Σκίρων Ὑττηνίωι τὰ ὡρα[ῖ]- α ^v οἶς ^v Δ⊢⊢ ^v Κοροτρόφωι χοῖρος ⊢⊢⊢ ἱερώσυνα ⊢⊢|[C] Τριτοπατρεῦσι ^v οἶς ⟨Δ⊢⊢?⟩ ἱερεώσυνα ⊢⊢ ^v Ἀκάμασιν οἶς Δ⊢⊢ ἱερώσυνα ⊢⊢ vacat τάδε τὸ ἕτερον ἔτος προτέρα δραμοσύνη Ἑκα- (35)τ̣ομβαιῶνος⋮ Ἀθηναίαι Ἑλλωτίδι βôς 𐅄ΔΔΔΔ οἶες τρεῖς ^v ΔΔΔ⊢⊢⊢⋮ χοῖρος ^v ⊢⊢⊢ ^v ἱερώσυνα 𐅃⊢[⊢|C] Κοροτρόφωι οἶς ^v Δ⊢ ^v χοῖρος ^v ⊢⊢⊢ ἱερώσυνα: ⊢[|C] Δαφνηφόροις 𐅃⊢⊢̣ vacat τάδε τὸ ἕτερον ἔτος θύεται μετὰ Εὔβουλον ^v ἄρχ[ο]- (40)ντα Τετραπολεῦσι ὑστέρα δραμοσύνη Ἑκατομβαιῶνος ^v Ἀθηναίαι Ἑλλωτίδι οἶς: Δ[⊢] Κοροτρόφωι ^v χοῖρος ⊢⊢⊢ ἱερώσυνα ⊢|C vacat Μεταγειτνιῶνος ^v Ἐλευσινίαι βôς ^v 𐅄ΔΔΔΔ̣ Κόρηι κριὸς ^v Δ⊢⊢ ^v χοῖροι ^v τρεῖς ^v 𐅃⊢⊢⊢⊢ ἱερώ[σ]- (45)υνα ^v 𐅃⊢ΙΙΙΙC: ἀλφίτων ἑκτεὺς ΙΙΙΙ οἴνο χô[ς ⊢] Κοροτρόφωι οἶς Δ⊢ ἱερώσυνα ⊢ vacat Διὶ ^v Ἀνθαλεῖ ^v οἶς ^v Δ⊢⊢ ἱερώσυνα ⊢⊢ Ἀνθεστηριῶνος ^v Ἐλευσινίαι ὗς κυοῦσα 𐅄̣Δ[Δ?] ἱερώσυνα ⊢̣ Χλόηι ^v παρὰ τὰ Μειδύλου ^v ὗς κυôσ̣[α 𐅄?] (50)ΔΔ ἱερώσυνα ⊢ ^v ἀλφίτων ἑκτεὺς ΙΙΙΙ οἴνο χ[ôς ⊢] Σκιροφοριῶνος: πρὸ Σκίρων ^v Γαλίωι κρι̣ὸς Δ[⊢⊢] ἱερώσυνα ⊢⊢ ^v Φρέατος 𐅃⊢ Τριτοπατρεῦσι vacat τράπεζα ⊢ vacat Τρικορυν̣θοῖ τάδε ὅσα ἔτη πρώτης τριμήνο (55)Μεταγ̣ε̣ι̣[τν]ι̣ῶ̣νος Ἥρα̣ι: βοῦς 𐅄ΔΔΔΔ ^v οἶς Δ⊢ [- - - - - - - - - - - ^{20 - 22} - - - - - - - - - -] Κ̣ο̣υρ̣οτρόφωι [- - - - - -]

Face B

[- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -]σ̣[ισ]τ̣ρ̣α̣τος Μα̣. [- - - - - - - - - - - - - - - - - - - - - - - - Μα]ρ Δ̣Δ Ἀρχεναύτης Μα ΔΔ⊢⊢. [- - - - - - - - - - - - - - - - - - - - - - - - - - -]. . .Δ Ἡγησίστρατος Mαρ [- - - - - -]. . . ⁵ . .[- - -]δωρος - - - ^{5 - 6} - - Ἰσόδι̣κ̣ος Οἰν̣αι Δ- - ^{2 - 3} - (5)[- - - - - -]γονος Ἁ̣γνόστρατ̣ος ^v Mα̣ρ [numerals] Πατροκ̣λῆς Οἰνα̣ι Δ̣[.]? [- - -]|ος 𐅄̣Η̣Δ⊢⊢̣|̣|̣|̣ Ω̣[. . . ⁶ . . . Μ]α̣ρ̣ [. . . ⁶ . . .]ο̣. .ος Οἰνα̣ [numerals] [- - - - - - - - - - - - - - -]. . . .χ̣ος [- - - - - - - - -]|̣|̣[- ^{1 - 2}] Μ̣α̣[ρ - - -] [- - - - - - - - - - - - - - - - - -]στ[- - - - - - - - - - - - - - -]Δ̣Δ̣Δ̣[- - -] [- - - - - - - - - - - - - - - - - -].[- - - - - - - - - - - - - - -]Δ̣Δ̣[- - -] (10)[- - - - - - - - - - - - - - -]|[- - - - - - - - - - - - - - -]ΣΟ̣[- - -]Δ̣Δ̣[- - -] [- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -] [- - - - - - - - - - - - - - - - - - - - - - - -] Μ̣α̣ρ̣[- - - - - - - - -]Ρ[- - -] [- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -]Δ̣⊢̣ [- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -] (15)[- - - - - - - - - - - - - - - - - - - - - - - -]ΔΔ[- - - - - - - - -]ΡΛ[- - -] [- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -] [- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -]⊢̣⊢̣⊢̣ [- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -] Μ̣α̣ 𐅄̣Δ̣ [- - - - - - - - - - - - - - - - - - - - - - - -]Σ̣Τ̣[- - - - - - - - -] Μ̣α̣ Δ̣ ⊢̣⊢̣ (20)[- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -] [- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -] ca. 28 lines severely abraded (50)[- - - - - - - - - - - - - - - - - -] Ἁγ̣ήτωρ̣ Π̣ρ̣[ο? - - - - - - - - - - - - - - -] [- - - - - - - - - - - - - - - - - - - - -] 𐅄ΔΔ. . .[- - - - - - - - - - - - - - -] [- - - - - - - - -]. . . Μ̣α̣ρ̣ Δ̣⊢̣ Λ̣? [- - ^{2 - 3} -]ο̣ς̣ [- - - - - - - - - - - - - - -] ca. 8 lines severely abraded (61)[- - - - - - - - - - - -]Φ̣Λ̣ ⊢̣⊢̣ [- - - - - - - - - - - - - - - - - - - - - - - -] [- - - - - - - - - - - - - - - - - - - - - - - -]ος[- - - - - - - - - - - - - - -]

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Translated text

References:

SEG 50.168 (Translated text) (AIO)

IG II² 1358 (PHI)

SEG 68.67

SEG 66.132

Sokolowski, LSCG 20

AIO Papers 1 no. 2 (AIO Paper)

Pirenne-Delforge, Telete, 35-48 (A col. 2, l. 10) (SEG 66.132)

CGRN 56 (CGRN)

Lambert, Individual and Collective, 149-80

Translation by: Stephen Lambert

Images: Aleshire - (1)
Krateros - (1)

Monument type: Stele? (Inscribed on both sides)

Inscription type: Sacrificial Calendar

Findspot: Attica (Kukunari) (EM 13038)

Transliterations on Places on

[1] Textual note. AIO follows Lambert's text, ZPE 130, 2000, 43-70, with the minor modifications to A2, 45 and 50 noted at ABSA 97, 2000, 398 (summarised SEG 50.168), and following Pirenne-Delforge, Telete, in articulating Α2, 10 τελετῆι, "at the rite", rather than Τελετῆι, "to (the personification of) the rite". Discussion of bibliography between 2000 and 2014 can be found at AIO Papers 1, no. 2 (P. Ismard, in C. Taylor and K. Vlassopoulos eds, Communities and Networks, 2015, 80-97, is historical rather than textual in focus). At A1, 15-19, Lambert 2000 suggested: ὡς γέγραπται ... ἐν τα̣ῖ̣ς | [στήλαις ? π]αρὰ τὸ ᾿Ελευσίνιον | [ἐν τῶι βωμ?]ῶι ἐν Κυνοσούραι | [καὶ τῶι ? παρ]ὰ̣ τὸ Ἡρακλεῖον, "as is written ... on the [stelai?] by the Eleusinion, on the [altar?] on Kynosoura, and [the one?] by the Herakleion". At A2, 8 the price of the bovine, 150 dr., has been inscribed over an erasure (see further below, note 5). This also applies to the legible text at the end of B6, α̣ numerals, and all of the legible text in B50-52 except for ο̣ς in 52.

Like OR 146 (Thorikos) and SEG 21.541 (Erchia, and note also IG I³ 244, Skambonidai), this is the sacrificial calendar of a local Attic community, the Marathonian Tetrapolis, an association of four “cities” of north-eastern Attica, comprising the demes Marathon, Probalinthos, Oinoe, and Trikorynthos. As well as its similarities to other local calendars, the Tetrapolis calendar has a structure comparable to the calendar of the polis as a whole as revised at the end of the 5th century BC, SEG 52.48A and B. For links to other examples of this genre of inscription see IG I³ 232 with notes; for another inscription making sacrificial provisions apparently in the same area of Attica see IG I³ 255. Like Thorikos, Erchia and Skambonidai, the Tetrapolis was an area of ancient settlement (for early remains of cult, cf. Lambert, Individual and Collective, 152-53, n. 12), and like Thorikos it was reputed to be one of the original 12 cities which pre-dated the unification of Attica (Strabo 397 C, 9.1.20 = FGrH 328 Philochoros F 94). On the Tetrapolis in general see AIO 2618 (a decree), with notes. IG II² 1243 is another decree of the Tetrapolis, and IG II³ 4, 224 is a dedication by the Tetrapolis to Dionysos.

Face A of our inscription consists of a wider right column, containing mostly provisions for Marathon, but also the first lines of those for Trikorynthos, and a narrower left column, which patently contained provisions in a different category from those in the deme-by-deme section of the calendar. Face B, which was inscribed at the same time as Face A in the same distinctive style, contains a list of names followed by financial amounts, apparently representing contributions (to a capital sum?) for the funding of the sacrifices (for more detail on this "democratic" funding mechanism, involving a wide range of contributors, see Lambert, Individual and Collective, 156-69, summarised SEG 68.67). The calendar was found at Kukunari, at an ancient site (with sherds, other stelai etc.) in the hills west of the Marathon plain, perhaps one of the Tetrapolis cult locations (Eleusinion?, A1, 17; cf. Lambert, Individual and Collective, n. 17; and my remarks, AIO 2618, n. 6).

Like the polis calendar, SEG 52.48A and B, this one was divided into annual offerings, and two alternate sequences (dramosynai) of biennial ones. A col. 2 begins (probably not far from the original top of the stele) with the annual sequence at Marathon (ll. 1-33), followed by the prior biennial sequence (consisting of a single set of offerings in Hekatombaion, ll. 34-38) and the larger posterior biennial sequence (ll. 39-53). At the bottom of the preserved text follows the beginning of the annual sequence at Trikorynthos (ll. 53-55). Biennial sequences at Trikorynthos will presumably have followed, and entries for Oinoe and Probalinthos. The officiant is twice named as the demarch of Marathon (ll. 1-2, 23). This rubric seems to relate to the offerings specified immediately after it (ll. 1-4, 23-26), which, unlike most of the other provisions in this column, lack hierosyna ("priestly dues"). The provision in ll. 5-6 also lacks hierosyna, and may also be the demarch's responsibility (for a possible explanation of the lack of hierosyna at 13, see Lambert 2000, p. 60 note on A2, 15). Most likely, as the inclusion of hierosyna would suggest, the other offerings in this column were the responsibility of individual priests of the specified deities and heroes (on hierosyna for priests and priestesses, see now above all IG II² 1356). Unlike the priests, the demarch was expected to perform his sacrificial duties without receiving perquisites (though they might have been provided for separately).

A col. 1 is very poorly preserved and its interpretation is inevitably somewhat speculative. It has long been suspected that it included sacrifices which were in some sense for the Tetrapolis as a whole, rather than its individual demes, and this has recently received some indirect support with the publication of a new Tetrapolis decree, dating it seems a little later than this calendar, which honours the archon (chief official) of the Tetrapolis because he "made all the sacrifices to the gods and heroes on the specified days and at the appropriate times" (AIO 2618, ll. 5-8). The sacrifices in this column lack hierosyna (at least in preserved parts of the text) and it is a plausible explanation for this that some or all of them were the responsibility not of priests, but of the Tetrapolis archon, a public official analogous to the demarch whose sacrifices in col. 2 also lack hierosyna. The preserved portion of the text in this column appears to make three distinct sets of provisions: Unit A (ll. 1-12), a set of offerings from the fourth quarter of the year; Unit B (ll. 13-37), three sets of offerings (B1, B2, and B3) all of which begin with a quarter specification set in from the left edge of the column of text (ll. 20, 23, 32), preceded by a passage of prose (ll. 13-19). Lambert 2000 interprets the prose as introducing Units B1, B2 and B3, and specifying that they should take place at times specified "on the [stelai?] by the Eleusinion" (B1), on the [altar?] on Kynosoura (B2, which duly includes an offering to [Apollo] Apotropaios, 26, whom Lambert would identify as the [Apollo] Apotropaios in Kynosoura who receives an offering at IG I³ 255, A11), and [the one?] by the Herakleion (B3)." This interpretation of ll. 13-37 is inevitably somewhat speculative, but no other plausible interpretation of these lines has yet been proposed (for further discussion see AIO Papers 1, no. 2). The column finishes with Unit C, which may have been introduced by a line of text that is completely lost (l. 38), but which, as preserved, begins with a "sequence" specification (dramosyne, l. 39), possibly, but not certainly, to be restored as the "prior" of two biennial sequences.

The following select notes on individual entries are designed to supplement those at CGRN 56, and focus mainly on the divine recipients (for a fuller sketch of the calendar see Lambert, Individual and Collective, 150-56). [2] The divine recipients in this calendar exude a strong sense of rootedness in the agricultural landscape. Note, for example, the heroes “in Drasileia” (A2, 24), and “by the marsh sanctuary” (Hellotion, A2, 25); Chloe “by the property of Meidylos” (A2, 49, probably a real person rather than a mythical hero); Athena Hellotis (“in-the-Marsh”, A1, 55, A2, 35 and 41; for the perceived connection between "Hellotis" and the Marathonian helos, "marsh" cf. the scholia to Pind. Ol. 13.56, Et. Mag. 332 s.v. Hellotis, who report worship of Athena Hellotis also in Corinth; S. Solders, Die Ausserstädtischen Kulte, 1931, 15); Earth “in the Fields” (A2, l. 9) and “at the oracle” (A2, ll. 13, 17; given her appearance in l. 13, and despite the male offering, the restoration of the same deity at l. 17 seems preferable to the possibility, raised by the editors of CGRN, that manteios in l. 17 is an epithet of Dionysos). The hero Aristomachos (A2, l. 19) was a “hero doctor”, “called a hero because of the size of his tomb” by the Dionysion at Marathon (Bekker, Anecd. 262, schol. Dem. 19.249). This is suggestive as to the character of other hero cults in the calendar (and the invariably anonymous heroines linked to them), about which we have no other information (Pheraios A2,15, Galios A2, 51, Akamantes A2, 32); for hero cults linked to tholos tombs cf. OR 146 with notes. Ioleus (A2, 14) was Herakles’ charioteer, who features in the myth of Eurystheus’ expedition against the Herakleidai at Marathon (cf. Lambert, Individual and Collective, n. 6). Hyttenios (A2, 30) was, in one version, the founding hero of the Tetrapolis, eponym of “Hyttenia”, the “old name” for the Tetrapolis (St. Byz. s.v. Hyttenia, see also n. 8). The concern with place is also manifest in the offering to Zeus Horios (“of Boundaries”, A1, l. 11). None of the specific cult locations mentioned in the calendar is identifiable today (except Kynosoura, A1, 18, which is the promontory at the north end of Marathon bay, cf. ZPE 130, 2000, 72 n. 10). [3] The offerings in this calendar seek to reconcile and harness for good the divine forces that determine the future, both in an agricultural context and more broadly: e.g. offerings to a deity with the epithet Prakterios (“Efficacious”, A1, 6); to [Apollo] Apotropaios (A1, 26; on this deity see now C. di Nicuolo, ASAA 89, III 11 I, 2011, 25-49); to the Fates (Moirai, A2, l. 28). [4] The calendar displays a concern with generation and nurture of vigorous young, both in the context of the Eleusinian religion, with offerings to Demeter’s daughter, “the Girl” (Kore = Persephone, A2, l. 46, cf. n. 7), and more broadly, with cult of “The Youth” (Neanias, A2, l. 21), Zeus “Promoter of Vigour” (Anthaleus, A2, l. 47) and above all to “Nurturer of the Young” (Kourotrophos), who usually receives offerings with other deities, serving to orient the influence of the sacrificial ensemble towards nurture (numerous references, discussed Lambert, Individual and Collective, 155 with n. 23). [5] 90 dr. was originally inscribed and corrected to 150 dr. Perhaps the cutter should rather have corrected the price for the pregnant bovine in the next line. [6] The central concern of this community with agricultural productivity is reflected in the probability (see previous note) that the most costly single offering in the calendar, a pregnant bovine at 150 dr., was for Earth in the Fields (Ge en gyais). Note also the two offerings to “Earth at the oracle” (A2, ll. 13, 17). [7] As to be expected in a calendar whose rites are concerned to bind the life of nature with human life in its succeeding generations, the Eleusinian religion is vividly prominent: an Eleusinion is one of the Tetrapolis’ major sanctuaries (A1, l. 17, see also above n. 1), and sacrifices are dated “before the Mysteries” (A2, l. 5) and “before the Skira” (A2, l. 30), both festivals of Demeter. Demeter herself is never named, but appears five times under the guise of epithets or descriptors or alternative manifestations: Achaia (A2, l. 27, “The Achaian One”), Eleusinia (“The Eleusinian One”, A2, ll. 43 and 48), Chloe (“Verdant”, A2, l. 49), Daira (A2, l. 12). See also n. 4 and for more detail, Lambert, Individual and Collective, 154 with n. 19. [8] An important aspect of the religion of Attic localities was the binding of present to past generations. This was achieved via the cult of heroes linked to tombs, above all the founder-hero Hyttenios (see n. 2), and also the cult of the ancestral divinities, the Tritopatreis (A2, ll. 32 and 52). [9] The fact that “well” is in the genitive rather than the dative suggests that the 6 dr. provided are a levy for use of a sacred well, rather than an offering to the spirit of a well. [10] Athena Hellotis seems to have been the major deity of the Tetrapolis. Her cult perhaps underlies the Homeric reference to Athena coming first to Marathon and then to Athens (Od. 7.80) and may be referenced by a fifth-cent. marker (horos) of a temenos of Athena found in the region, IG I³ 1082. She is worshipped at the end of the year in A col. 1, and in col. 2, like the Panathenaia, in the first month of the year, with a “Greater” (A2, ll. 34-38) and a “Lesser” (A2, ll. 39-42) festival celebrated in alternate years. [11] This is probably the Herakleion at which the Athenians camped before the battle of Marathon, Hdt. 6.108.1, cf. 116.1. The Herakleia was a major polis festival attracting international competitors, cf. IG I³ 3 and IG I³ 1015 bis; Parker, Polytheism, 473; Lambert, Individual and Collective, 152 with n. 11. [12] The association with Kourotrophos (next line) serves to emphasise the nurturing aspect of Hera as wife and mother. Cf. n. 4.

Added: 17 Mar 2014
Updated: 31 Jan 2024
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