AIO 1189 Sacrificial Calendar of Athens (later phase)

Sacrificial Calendar of Athens (later phase)

AIO 1189 Date: 403/2-400/399 BC

Fragment 1

col. 3

[. . .]∆[.]𐅂̣ (5)[- - -] (10)[- - -] [- - -] [. .].[- - - ?] [- - -] . . . . (15). . . . . . . . vacat? . .𐅁 . . . . (20). . . . [. .]𐅁 𐅂 (25) ________

- - - - - - [. . . .]Η[- - -] Σε[μνῶν θεῶ?]ν̣ [- - - ?] πέμπτηι ἐκ τῶν κατὰ μῆ̣να Ἐρεχθεῖ ἄρνεως ἐκ τῶν φυλο- βασιλικῶν φυλοβασιλε̣ῦ̣σ̣ι [. . . ⁶ . . .]ι̣[- - ^{2 - 3} -] [νηφά]λ̣ι̣ο̣ν vacat [. . ἡμεδαπῶ?]ν̣ ὗ̣ς̣ [. . . . ⁷ . . .]_[- - -] [. . ἡμε]δ̣απῶ̣ν ὗς [- - - - - -] [. . . . ⁷ . . .].ι[- - - ?] [. . . . ⁷ . . .]Σ vacat [. . . . ⁸ . . . .]Λ[- - - ?] [- - - - - -] [- - - - - -] [. . . ⁵ . . π]εντ𐅂[- - - ?] [. . . . ⁷ . . .] vacat? οἴνο πεντηκ̣[- - -] ἕκτηι vacat ἐκ τῶμ μὴ ῥητῆι vacat Ἀθηναίαι vacat _____________________

col. 4

[.]𐅃𐅂? (5)𐅃𐅂 vacat |𐅁 vacat?

col. 2

__________________________ [. .] σ̣ημ̣αίν[. . . .] κ̣ατὰ τὴν̣ [. .]Η[.]Ι̣Ν[. . . ⁵ . . Ἅ]ρματος - - - - - - - - - - - - - - - - - - - -

col. 3

____________________________ _[. . . Ἀπό]λ̣λωνι vacat τάδε ἕπεσθαι τῶι καν[ῶι] τρίποδα, ἐπιτοξίδας, στέμμα, προγόνιον̣, (30)[- - - ^{4 - 5} - -]ίσκον, σφαῖρα̣[ν?] - - - - - - - - - - - - - - - - - - - -

Fragment 2

[τάδε τὸ ἕτερον ἔτος θ]ύ̣ετ[αι - - - ?] _____ [- - -] (5) [- - -] [- - -] (10) [Δ𐅃𐅂𐅂?] [- - -] [- - -] (15) [- - -] [- - -] (20)

_________________ [ἑν- or δω]δ̣εκάτ[ηι] [ἐκ?] νέων [- - - ?] [Ἀ]π̣όλ̣[λωνι offering] [Λη]τ̣ο[ῖ epithet? offering] [κρ?]ιτ[ήν?] Κορο[τρόφωι offering] [.].σ̣τ[- - -] [.]. .ατ̣[- - -] [Δ]ιὶ Νε[μέωι] [ĸ]ρ̣ι̣ὸ[ς - - - ?] [. .]ε̣τ[- - -] [τ?]ῶ̣ν Ν[- - -] μ̣έλιτ̣[ος unit] . .ΣΚΩ̣[- - -] [ἐ]λαί̣[ο unit] [- - -] [.]Ε̣[.]Γ̣[- - -] π̣ε̣ντ[- - -] [. .]ΝΔ[- - -] [. .]Ε̣Γ̣[- - -] [. .].Μ̣[- - -] - - - - - -

Fragment 3

col. 1

_______ [- - - ?] [- - - ?] [- - -] [- - -] (5) [- - - ?] [- - - ?] [- - - ?] (10)[- - - ?] [- - - ?] [∆𐅂𐅂] (15)[∆𐅂𐅂] (20) [- - -] [- - -] [𐅂𐅂𐅂] (25) [- - - ?] [- - -]

_____________ [οἴνο] ἓξ χόες [ἐλαί]ο̣ χς [μέλι]τ̣ος̣ ἡμίχον [ἱερεώ]σ̣υνα [δευτέραι] φθίνοντος [ἐκ τῶν κα]τὰ μῆνα [Ἀθηνά]αι φᾶρος [ἐρίων?] καθαρῶν [. . . ⁵ . .]ρες [. . . ⁵ . .]ρες [. . . ⁵ . .]ιον [Ἀθηνα]ίαι [Ἐργάν]ηι οἶς [Ἀθηνά?]αι πρὸς̣ [. . . .]ον οἶς [κεφάλ]α̣ιον [- - - - - -] 𐅂ΙΙ vacat [Σκιροφορι]ῶνος [- - - - ^{7 - 8} - - - ἱ]σταμένο [ἐκ τῶν κα]τὰ μῆνα [Ἀθηνά]αι βς κριτ̣ή [ἱερε]ώ̣συνα [Κοροτ]ρόφ̣ωι χοῖρος [. . . .].ρωι κριθῶν [μέδι]μ̣νος [οἴνο ἀ]μ̣φορεύς [τρίτηι or ἕκτηι or ὀγδόηι or ἐνάτηι ἱστα]μένο - - - - - -

col. 2

(30)τάδε τὸ ἕτερον ἔτος θύεται Α[- -] _______ (35) 𐅂𐅂𐅂𐅂 𐅂𐅂𐅂𐅂ΙΙ (40) 𐅂 ΙΙΙΙ (45) (50) 𐅄 :Δ𐅃𐅂 (55) 𐅂𐅂ΙΙΙ vacat

________________ Ἑκατομβαιῶνος πέμπτηι ἐπὶ δέκα ἐκ τῶν φυλο- βασιλικῶν Γλεόντων φυλῆι Λευκοταινίων τριττύι οἶν λειπογνώμονα ἱερεώσ̣υνα φυλοβ[α]σιλεῦσι νώτο κήρυκι ὤμο ποδῶν κεφαλῆς ἕκτηι ἐπὶ δέκα ἐκ τῶν φυλο- βασιλικῶν Γλεόντων φυλῆι Διὶ Φρατρίωι καὶ Ἀθηναίαι Φρα- τρίαι βόε δύο [λ]ειπογνώμονε ἱερεώσυνα φυλοβασιλεῖ σκέλος κήρυ[κ]ι χ̣έλυος ποδ[ῶν] κεφαλῆς τ.[. . .]ει κριθῶν μ[έδιμ]ν̣ο̣. - - - - - -

col. 3

__________ (60)Δ𐅂𐅂 Δ𐅃 Δ𐅂𐅂 Δ𐅃𐅂𐅂 (65)Δ𐅃 Δ𐅃 Δ𐅃 Δ𐅃 (70)Δ𐅃𐅂𐅂 Δ𐅃 Δ𐅃 (75) Η ⟨𐅂⟩𐅂𐅂 Δ𐅂𐅂 (80)Δ𐅂𐅂 Δ Δ𐅃 Δ (85)Δ𐅃 Δ𐅃 vacat

__________ Θέμιδι οἶς Διὶ Ἑρκείωι ο[ἶς] Δήμητρι οἶς Φερρεφάττη̣[ι] κριός Εὐμόλπωι ο̣[ἶς] Μελίχωι ἥ[ρωι οἶς?] Ἀρχηγέτη̣[ι οἶς] Πολυξέν[ωι οἶς] Θρεπτῶι [- - -] κριτός Διόκλ̣ω[ι οἶς] Κελεῶι [οἶς] Εὐμολπ[ίδαι] _ταῦτα [θύοσιν?] ἱερέα[ι Δήμητρος] ἀπόμε[τρα] ἐκ τῶν στ̣[ηλῶν - - - ?] χοῖρ[ος] Ἑστί̣[αι οἶς] Ἀθην̣[α(ί)αι οἶς] Χά[ρισιν offering] Ἑρ[μῆι] Ἐν[αγωνίωι οἶς?] Ε.[- - -] Η.[- - - οἶς?] Δ[- - - οἶς?] - - - - - -

Fragment 5

col. 1

_______ [- - -] (5)[- - -] [- - -] [- - -] [- - -] (10)[- - -] [- - -] [- - -] [- - -] [- - -] (15) [- - -]

_________________________ [. . . . . . ¹² . . . . . .] [Ἀπόλλωνι Προστ]ατηρίωι [ἱερὸν τέλεο]ν [Ἀπόλλωνι ὑπὸ] Μ̣ακραῖς [ἱερὸν τέλε]ο̣ν [ἱερεώσυνα?] [Δήμητρι ἐν?] ἄ̣στει οἶ̣[ς] [Φερρεφάττ]ηι κριός [. . . . . ¹⁰ . . . . .] ἐπὶ Πυθ̣ίωι [ἱερὸν τέ]λεον [ἱερεώσυν]⟨α⟩ [Ἀθηναίαι Ἰτ]ωνίαι οἷ[ς] [ἱερεώσυν]α [Δήμητρι? Ἐ]λ̣ευσῖνι ο̣ἶ̣ς [Φερρεφάττ?]η̣ι [Ἐλευσῖνι? κρ]ι̣ό̣ς [- - - - - -]

col. 2

__________ [- - ^{2 - 4} -] [- - ^{2 - 4} -] [- - ^{2 - 4} -] (5)[- - ^{2 - 4} -] [- - ^{2 - 4} -] [- - ^{2 - 4} -] 𐅃 [- - ^{2 - 3} -] 𐅂 [- - ^{2 - 3} -] (10)𐅂 [- - ^{2 - 3} -] [- - ^{2 - 4} -] [- - ^{2 - 4} -] [- - ^{2 - 4} -] [- - ^{2 - 4} -] (15)[- - ^{2 - 4} -] [- - ^{2 - 4} -]

_____ [- - -] [- - -] [- - -] [- - -] [- - -] [- - -] [- - -] [- - -] [- - -] [- - -] [- - -] [- - -] [- - -] [- - -] [- - -]

Fragment 6

[Δ or 𐅄 or Η?]Δ̣Δ (5)[. .]𐅂[.?] [𐅂𐅂𐅂𐅂?]ΙΙ (10)[𐅂𐅂𐅂𐅂] [- - - ?]

- - - - - - [. . . ⁵ . .].[- - -] ἱ̣ερέαι Ἀθηναί- ας Πολιάδος _ἀπόμετρα 𐅃[- - -] Ἑρμῆι ἐλ Λ̣υκείο 𐅂̣. . .[- - -] οἶς _ἱερεώσυνα [ἑ]βδόμηι ἱσταμ̣ένο ἐς ἑβδομα̣ῖο̣ν οἶς λειπο- γνώμων Πυθαϊστ̣[α]ῖς θυ[- ?] ων κα̣ὶ σ[- - -] - - - - - -

Fragment 7

- - - - - - [. . . ⁵ . . ι] ἱσ[ταμένο] ἐ[κ τ]ῶν φ[υλο]- [β]α̣σ̣ιλ̣ι[κῶν] φ̣[υ]λ̣οβ̣[ασιλεῦσι] (5).[- - - - - -] - - - - - -

Fragment 8

col. 1

[- - - ?] (5) (10)

- - - - - - - - - - - - - - - - - - [- - - - - - ἓ?]ξ - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

col. 2

∆𐅂 ∆𐅂𐅂 (5)∆𐅂𐅂 [∆𐅂𐅂] (10)[∆Γ𐅂𐅂] [∆𐅂𐅂?]

- - - - - - [item] [divinity] ἱ̣[ερὸν τέλεον?] Ἀ̣π̣[ό]λ̣[λωνι epithet?] ἱερὸν τέ[λεον] ἐν Δήλωι τάδ̣[ε? - - -] Ἀπόλλωνι [epithet?] ἱερὸν τέλ̣[εον] Ποσειδῶν[ι epithet?] κριός vacat [Λ]η̣τo[ῖ] ἱερ̣[ὸν] [τέλεον] - - - - - -

Fragment 9

col. 1

[- - -] (5)[- - - ?] vacat vacat

- - - - - - [- - - - - - - - ^{14 - 15} - - - - - - -]ς̣ [- - - - - - ^{10 - 11} - - - - -]ν [- - - - ^{7 - 8} - - - τ?]ρίτη χοῶς [Ἀπόλλω?]νι [- - - - ^{6 - 7} - - -].ΝΗΤΟ vacat vacat vacat vacat

col. 2

ΙΙΙ vacat ΔΓ vacat (5)ΙΙΙΙ ΙΙΙΙ vacat vacat vacat

- - - - - - [- - - - - -] [- - - - - -] [- - - - - -] [- - - - - -] .[- - - - - -] Μ[- - - - - -] vacat

Fragment 12

[- - - ?] (5)Η̣ΔΔΔ [- - - ?] [- - -] [ΗΔΔΔ?] (10) [ΗΔΔΔ]

[. .]ΡΟΔΡΑΔΙ[- - -]- [.] κηρύκ̣οιν [- - -]- ο Ἐλευσιν[- - -] Οἰνόησι Ἀρτ[έμιδι] τρίττοια̣[ν] β[όαρχον] ΜΕΙΞΕΥ[- - -] ἱερέαι ἀπό⟨μ⟩[ετρα?] Δ⟨ιὶ⟩ Μορίω⟨ι⟩ τρ[ίττοιαν] βόα̣ρχον̣ [vacat] Ἀθηναίαι Οἰ[ναίαι? τ]- ρ̣ίτ[τοι]αν̣ [βόαρχον] [.]ΝΟ̣[- - - - - -]

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Translated text

References:

AIO 1189 (Translated text) (AIO)

IG II² 1357 fr. a Face A (PHI)

IG II² 1357 fr. b (PHI)

SEG 67.30

SEG 52.48A

SEG 66.42

SEG 57.64A (fr. 5)

Sokolowski, LSS 10

Sokolowski, LSCG 17B

Sokolowski, LSCG 16

Sokolowski, LSCG 17C

Lambert, Sacrificial Calendar, 362-65

Rutherford, State Pilgrims B7

CGRN 45A (CGRN)

Translation by: Stephen Lambert

Images: Agora Excavations - (1, 2)
Aleshire - (1, 2)
Krateros - (1)
Ohio - (1)

Monument type: Stele

Inscription type: Sacrificial Calendar

Fragment 2 - Findspot: Agora (Ag. I 4310)
Fragment 3 - Findspot: Agora (Ag. I 727)
Fragment 6 - Findspot: Acropolis, north-west slope (EM 286)
Fragment 7 - Findspot: Agora (Lost)

Transliterations on Places on

[1] These fragments belong to the revision of Athenian law which took place between 410/9 and 405/4 BC and was resumed after the fall of the Thirty, 403/2-400/399 BC (see IG I³ 104 with n. 1). They are part of the sacrificial calendar of Athens in Ionic script produced in the second phase of the revision (403/2-400/399). It completed and superseded a version in Attic script that had been erected in the first phase, see SEG 52.48B with notes (see also for findspots etc. of fragments preserving text on both sides). The first phase of the calendar revision may not have been complete when the Thirty came to power, but the reason why the operation had to be started again from scratch in 403/2 is not quite clear. If it had been because the work of Nikomachos’ commission had been officially found unsatisfactory under the democracy one would expect more to have been made of that in the attack on the commission’s work in Lysias 30 and would not expect Nikomachos to have been reappointed for a second term. The Thirty had their own programme of legal revision, however (Ath. Pol. 35.2, schol. Aischin. 1.39), and though the explicit evidence for this is not strong, J. L. Shear, Polis and Revolution, 2011, 173, suggests that they may have physically damaged some of the original set of stelai. Be that as it may, it was clearly decided that the restored democracy required a fresh start. In this second phase the calendar was inscribed on a number of stelai clamped together in a continuous series (or possibly more than one series) which apparently rested on a ledge within the Stoa Basileios (“Royal Stoa”) in the north-west corner of the Agora (cf. Shear, 243-7 with fig. 16). Stelai (of varying thicknesses) carrying sacrificial calendar and other law text from the earlier phase of the revision were redeployed for this purpose. (The back of F3 of this Face is inscribed with law relating to the trierarchy, IG I³ 236a). On at least some of the stelai, the original text inscribed on the front was erased (had it perhaps been damaged by the Thirty?) and replaced with the new text, but the text in Attic script on the back could be left untouched as it backed against the wall of the stoa and could not be seen. Though there are signs that this phase of the revision was carried out more carefully by Nikomachos’ commission than the first phase, it is the second phase that was the primary target of the attack in Lysias 30.17-22, which, among other things, alleged that Nikomachos had introduced expensive new sacrifices and caused ancestral ones to be omitted.

From the headings on Fragments 2 and 3 it is clear that the calendar on this face was arranged by frequency, annual provisions being followed by two sets of biennial provisions, followed presumably by provisions for those events that took place quadrennially and the few at still more infrequent intervals. We can tentatively figure out that F1 contained annual provisions, F2 and possibly F3 ll. 1-28 biennial dating to odd Julian years (i.e. those ending 9/8, 7/6 etc.), F3 ll. 30-86 biennial dating to even years, but the frequency of the provisions on the other fragments is obscure. There is a continuous horizontal line inscribed under the headings at the top of the stone(s) preserved on F2 and F3. In addition F1 and F5 preserve text that is inscribed underneath a continuous horizontal line inscribed some way down the stone. A possible explanation for this is that the events provided for below this lower line took place at times which did not fit the annual/biennial/quadrennial structure of the main body of the calendar. In this phase of the revision provisions were also cited from named sources of authority, “from the month-by-month”, “from the tribe-kingly”, and “from those on an unspecified day”. These may have been taken from Solon’s calendar, but we do not hear about them elsewhere. “From the s[telai?]”, F3 l. 77, is probably a reference to more recent festival provisions inscribed on stelai, and “from new”, if that is the correct interpretation of the rubric at F2 l. 3, may have had similar implications. As on Face B the calendar lists sacrificial and other ritual provisions in the main body of the text, with the financial provision for them noted in a column of figures to the left of each column. For more detail on the festivals provided for on this face of the calendar see Lambert, Sacrificial Calendar, 367-85 (modified in some details below; on F5, first edited in 2007, see further below). For a recent discussion (especially of F3 col. 2, ll. 30-58) see W. S. Bubelis, Hallowed Stewards, 2016 [work summarised at SEG 66.8], 61-91 (= SEG 66.42).

Textual Note. AIO's text of this Face follows the text published by Lambert, Sacrificial Calendar (= SEG 52.48A), except F5, which follows the text of Gawlinski (see below), subject to the insertion of some question marks against less secure restorations. The layout of our Greek text is schematic and does not seek to reproduce precisely the arrangement of the text on the stone, especially as regards the offsets and indented headings of the left margin of the main body of text. We have, however, attempted to reproduce these in the translation. We have reproduced paragraphoi as they are present on the stone, though on the stone the lines containing paragraphoi are not indented. [2] Probably provision for the Genesia, an ancient festival of ancestors/the dead (Hdt. 4.26), which took place in Attica on 5 Boedromion, FGH 328 Philochoros F168. Cf. Lambert, ZPE 139 (2002), 75-82. [3] “Him” (Erechtheus) “Athenian youths appease with bulls and lambs in the revolving cycle of the years”, Hom. Iliad 2.550-1, perhaps a Peisistratid interpolation into Homer’s text reflecting our rite as provided for in the Solonian calendar. [4] 6 Boedromion was the day on which the victory at Marathon was commemorated, Plut. Mor. 862a. Since the sacrifice was “from those on an unspecified day”, one wonders if a “floating” offering to Athena was anchored to this date after the battle. [5] These two columns provided for the pilgrimage to Delphi, the Pythais, which took place only when a lightning flash was seen over Harma (Strabo 9.2.11 404c). Col. 3 listed the items to be carried in the procession. On the Pythais see IG II³ 4, 18 with notes; I. Rutherford, State Pilgrimage and Sacred Observers in Ancient Greece (2013), 222-30, 375-77. [6] Though there is no obvious thematic connection, ll. 1-7 might have been linked with the festival of Kronos and Rhea, the Kronia, which took place on 12 Hekatombaion (Dem. 24.26; Phot. s.v. Kronia). An offering to Zeus Ne[meios] (10-11) would have been linked to the Nemean Games, which also perhaps took place in Hekatombaion (Metageitnion has also been suggested, but cf. note to IG II³ 1, 375). See now also, however, SEG 67.30. [7] This column listed provisions towards the end of the prior biennial sequence, the beginning of which is recorded in F2. Ll. 5-15 can be linked with the festival involving the “Washing” of the ancient statue of Athena, Plynteria, and/or the associated festival of “Beautification”, Kallynteria. According to Photios the Plynteria took place on the penultimate day of Thargelion (month before Skirophorion, l. 18). Cf. IG I³ 7. [8] This column listed biennial provisions for the (most likely annual) festival celebrating the union of Attica, the Synoikia, which took place on 16 Hekatombaion (Plut. Thes. 24.4, cf. Thuc. 2.15). The provisions, patently archaic in origin, involve the structures into which Athenians were organised before Cleisthenes’ reforms of 508 BC: the tribe-kings, heads of the four pre-Cleisthenic tribes; one of those tribes, Gleontis (the only appearance of an individual Ionian tribe in the historical record after Cleisthenes), an old trittys, Leukotainioi (attested only here, cf. for another old trittys, IG I³ 258), and Zeus Phratrios and Athena Phratria, the patrons of the phratries, groups into which Athenians were organised both before and after Cleisthenes and which were particularly concerned with regulating access to rights based on descent, including inheritance and citizenship (cf. IG II² 1237). [9] This column apparently makes provision not for the Mysteries in Boedromion, but for the Eleusinia, an Eleusinian festival that probably took place in Metageitnion. The provisions in the first section, to l. 74, are for the genos Eumolpidai to sacrifice, one of the two leading priestly genē at Eleusis. We can observe provision by the city for genos rites from the perspective of a genos (the Salaminioi) at RO 37 l. 87 (Herakleia). [10] This text, first edited by L. Gawlinski, Hesp. 76 (2007), 40-7 (= SEG 57.64A), is comparable with that inscribed under the lower continuous line on F1, and perhaps, like those, these offerings did not take place in the regular cycles, annual, biennial etc. in which the main body of the text is structured. At least, Apollo Prostaterios, here in his earliest epigraphical attestation, is otherwise known as recipient of “traditional” sacrifices made before Assemblies (so, much more frequently than annual) by prytanies praised in honorific decrees from the early-3rd cent. onwards (see e.g. IG II³ 1, 900 l. 6). The other offerings in this list, however, are not easy to make sense of (Gawlinski’s restorations look to be along the right lines, though one could not rule out a rubric or other heading in l. 6). This is also much the earliest explicit epigraphical attestation of Apollo Under the Long Rocks, mainly known as recipient, in his cave sanctuary on the north slope of the acropolis, of numerous dedicatory plaques in the Roman period (see Gawlinski 44, IG II³ 4, 128 with notes), and an offering at the Pythion (l. 9) would also suit an Apollo-themed sequence; but it is difficult to see the connection with Demeter and Korē, who, if Gawlinski’s restorations are correct, appear twice in the same list, at Eleusis and in the City Eleusinion, or with Athena with the Thessalian epithet, Itonia, an obscure member of the group of deities whose finances were handled by the treasurers of the Other Gods (cf. IG II³ 1, 445 l. 36). The impression is of a miscellaneous jumble. [11] For the Lykeion, a gymnasium and military exercise area which later became the location of Aristotle’s school, see IG I³ 105 n. 6. Sacrifices to Hermes were common at such locations, cf. Aischin. 1.10; Plato Lysis 206 d-e. Though a cult of Apollo Hebdomaios is attested (Lambert, Phratries T2), ll. 7-10 is the only attestation in Attica of a hebdomaion, “seventh day offering”. The Pythaistai, who apparently have some kind of role in/portion of it, were required to watch on three consecutive days and nights for three consecutive months for the lightning over Harma which would indicate that the official pilgrimage to Delphi, the Pythais, should take place (Strabo 9.2.11, cf. above, F1 ll. 26-30, for the Pythais itself). [12] This provision was perhaps for the annual pilgrimage (theoria) to Delos (Plato Phaedo 58a-c, Xen. Mem. 4.8.2), ll. 1-5 perhaps before it set out for Delos, 6 ff. when it arrived. Since 426/5 there had also been a lavish quadrennial Delia, and there was also a sexennial celebration (Thuc. 3.104.2; Ath. Pol. 54.7; cf. Parker, Polytheism, 2005, 80-82). [13] The “two heralds” are perhaps those mentioned by Athenaios 6.234e-f (= Solon F 88): “in the kyrbeis concerning the Deliastai is written as follows: ‘and the two heralds from the genos of the Kerykes [one of the two major Eleusinian genē, cf. IG I³ 6], that of the Mysteries, they shall have the right to dine publicly (parasitein) in the Delion for the year’”. Sacrifices and divination connected with the theoria to Delos (see previous note) took place at the Delion at Marathon (FGrH 328 Philochoros F75). There was a (little-known) deme named Oinoe in Hippothontis, probably located at Myopolis in the area of Eleusis, but the one referred to in l. 4 (and cf. “Athena of Oinoe”, l. 10) was perhaps rather the Oinoe in Aiantis, at Ninoi west of Marathon and one of the "cities" of the Marathonian Tetrapolis. The priestess of Artemis Oinaia had a named seat in the theatre of Dionysos (IG II² 5116 = IG II³ 4, 1985 II). Zeus Morios oversaw the sacred olive trees of Attica (Soph. Oedipus at Kolonos 705 with schol.).

Added: 10 Jan 2017
Updated: 8 Jan 2024
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ID: AIO_1189