IGII34 1057 Honours for Neoptolemos of Melite

Honours for Neoptolemos of Melite

IG II³ 4 1057 Date: ca. 330 BC

Neoptolemos son of Antikles of Melite^[1] (dedicated this) to Artemis (5) in the priesthood of Chairylla.

Gods. Hegesippos son of Hegesias proposed: the demesmen shall decide: since Neoptolemos son of Antikles of Melite, speaking and acting to the best of his ability (10) for the Athenian People and the demesmen, and as manager of all the rites and now . . . the affairs of Artemis . . . ^[2] . . . and . . . . . . (15) . . . . . . . . . he is a good man towards the Athenians and the deme of Melite, for good fortune, the demesmen shall decide: to praise (20) Neoptolemos son of Antikles of Melite and crown him with a gold crown for his excellence (aretēs) and good will towards the Athenian People and the demesmen; and the demarch shall inscribe this decree on a stone stele (25) and stand it in the sanctuary of Artemis [so that others may also] show love of honour (philotimōntai) [towards the demesmen].^[3]

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References:

IG II³ 4 1057 (Translated text) (IG Online)

SEG 22.116 (PHI)

Russo, Ripartizioni, D126

Translation by: Nicolai Futás

Images: Agora Excavations - (1)

Monument type: Pillar

Inscription type: Dedication (private, Artemis), Decree (Deme Melite)

Findspot: West of the Agora, at the junction of Herakleidai and Neleus Streets (Sanctuary of Artemis Aristoboule in deme Melite) (Ag. I 6969)

Transliterations on Places on

[1] Neoptolemos was a prominent citizen benefactor in Lykourgan Athens, well documented in the literary record and epigraphically (see APF 10652; Athenian Onomasticon s.v. Neoptolemos). Demosthenes mentions that he was very wealthy (Dem. 21.215); he funded the gilding of the altar of Apollo [i.e. Patroos] in the Agora "in accordance with an oracle" ([Plut.] Mor. 843 F, a temple was apparently also built at this period, and for another Apolline service by N., IG II³ 4, 18, l. 9); and he dedicated a relief of Pan and the Nymphs (T. L. Shear, OpRom 9, 1973, 183-92; The Athenian Agora: A Guide, 1976, 193 f.). Dem. 18.114 refers to financial contributions which Neoptolemos made as “commissioner (epistatēs) of many public works” (see also I Eleusis 93), and he was honoured in this decree as manager of the sanctuary of Artemis Aristoboule in the substantial urban deme, Melite, to which he belonged and which was located to the west of the Agora (on this deme and its inscriptions see AIO 2841). If Threpsiades and Vanderpool are right that the Artemis temple was rebuilt around 330 BC (cf. Arch. Delt, 19, 1964, A [1965], 30-33), a financial contribution to, if not a complete funding of, the rebuilding by Neoptolemos seems likely. Despite his extraordinary wealth, Neoptolemos is not attested as performing formal liturgies. He accordingly exemplifies a shift away from the Classical liturgies towards voluntary euergetic practices in the second half of the fourth century BC (for this development see now N. Futás, Von der Liturgie zur Euergesie, 2024). As it became increasingly acceptable from the 340s to recognise openly the display of philotimia towards public bodies (cf. IG II³ 1, 306, nn. 3 and 4) the generous honours awarded Neoptolemos also demonstrate the attractions of becoming visible as public benefactor in order to gain social prestige within the city (for crowns see also I Eleusis 93; he was also awarded a crown and statue on Lykourgos' proposal for his gilding of the altar of Apollo, [Plut.] Mor. 843 F, a remarkable early instance of award of a public statue for financial euergetism, cf. AIUK 2 no. 1 n. 5). [2] The inscription was found together with a fragment of an altar at the junction of Herakleidai and Neleus Streets (in the ancient deme of Melite), reused as a threshold block in a late wall across the front of the porch of a small temple. This temple with its temenos was evidently the sanctuary mentioned in our decree and was probably the temple of Artemis Aristoboule that, according to Plutarch, was established (kateskeuasen) by Themistokles near his house in the deme of Melite (Plut. Them. 22.1–2; cf. Parker, Athenian Religion, 155). [3] For the recognition of philotimia in deme decrees at this period cf. RO 46 with n. 3. For the hortatory intention, which was a common counterpart to, and justification for the recognition of, philotimia aimed at public bodies, cf. IG II³ 1, 306, n. 4.

Added: 26 Jul 2018
Updated: 17 Sep 2024
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ID: AIO_1643