AIO 2439 Assembly decrees restoring various sanctuaries and other public properties

Assembly decrees restoring various sanctuaries and other public properties

AIO 2439 Date: ca. 75 - ca. 50 BC or ca. 30 - 10 BC

Fragment b

. . . which he purified through . . . ^[1] . . . and of those who have been treasurers (tamieusantōn) . . . . . . of the restoration . . . . . . of one of the gods or heroes . . . (5) . . . and if anyone in accordance with the . . . . . . of the gods and of the [heroes . . . ] . . . given consideration . . . . . .

Fragment a+c

. . . . . . (1) . . . of them . . . to the sellers (2) . . . of the sale (apodoseōs), the hoplite general . . . their deeds (2a)uninscribed line (3)[The intact voting tokens, which were in favour of the proposal coming into force (numbered)] 3,461, and the pierced tokens, which were not in favour: 155.^[2] [The People decided . . . proposed: since the People has voted about the sanctuaries] and precincts (temenōn) that they should be restored to the gods and heroes, to whom they belonged from the beginning and the People's (5) . . . [and it is fitting for the work] to be brought to completion [by the archons] and [to continue with] the things that remain outstanding for the sake of piety (eusebeian) and the [service] of the sanctuaries and precincts . . . The People shall decide that the hoplite general Metrodoros son of Xenon of Phyle^[3] [shall have responsibility for the sanctuaries and precincts (?), both whatever] has been set aside [by the People for the gods and heroes' sacrifices] and honours in accordance with its previous decrees and whatever it has restored out of [piety, and the sanctuaries and precincts shall belong to the gods and heroes which they belonged to from the beginning (?), and it shall not be allowed in future] to sell any of the sanctuaries [and] precincts for any reason, nor to buy, nor [to take as security or a gift (?), and if (anyone does these things), a case may be brought before the king by whoever wishes, and the king shall initiate (?) ] charges of impiety (graphas asebeias) concerning what has been sold and the money from the sale shall be paid to Athena,^[4] (10) . . . [in accordance with the] established laws (nomois), and since it is ancestral custom not to give birth or [to die] in any of the precincts, . . . of those that have become private possessions, their use has been unmonitored, the interpreter (exēgētēn) shall . . . and the hoplite general Metrodoros son of Xenon, with the king Mantias [son of - of Marathon, in accordance with what the interpreter says (?), shall carry out in all the sanctuaries and precincts] a propitiatory (arestērion) [sacrifice] to each of the gods and heroes, with the treasurer supplying the offerings (thumata) in accordance with the [ancestral customs (?),^[5] and the treasurer of the sacred allocation (tamian tēs hieras diataxeōs) shall inscribe on two stone stelai these decrees (?)] about the sanctuaries and precincts and (a list of) the restored sanctuaries and precincts and if any publicly funded (dēmotelē) (15)[hills exist which according to these decrees should be restored (?) . . . ] and shall set up one on the Acropolis in the sanctuary of Athena Polias and the other in Piraeus in the sanctuary of Zeus Soter and [Athena Soteria, and the hoplite general shall let these things out (?), with the] king and the treasurer of the sacred allocation for a period of four years and shall inscribe on a stele the [names] of the lessees^[6] [and how much each paid for the lease and shall set it up in . . . ] and those who are appointed . . . shall allocate the expenses for the sacrificial offerings [and the stelai] to the treasurer of the sacred allocation . . . sacred things and will give consideration [so that] the leases of the restored sanctuaries and precincts and the [ . . . shall not] . . . but if, through lack of care (ameleian), any of the things sold (i.e. leased?) (pepramenōn) by the general or the treasurer of the [sacred allocation] have been neglected, (20) . . . the leasing (misthōsin) of (the sanctuaries and precincts) that are going to be restored shall be (done) in the same way, but the public hills and the publicly funded (dēmoteleis)^[7] . . . of Demeter and Kore . . . and if any, having transgressed the sacred boundaries, works [the sacred land . . . ] for the repair (episkeuēn) of the sanctuary at Eleusis, similarly also what has been set aside^[8] . . . with the . . . priestess . . . levying in silver (argurologousa) the first-fruits (aparchēn) for this (i.e. the repairs?) . . . from the harvest (karpōn) for the goddess and . . . ^[9] . . . being of the city (i.e. being a citizen) (onta tēs poleōs), immediately two private individuals (idiōtōn) from those currently possessing [land], who have the - from it or from themselves . . . (25)[ . . . and] . . . dedications and statues (agalmata) dedicated by king Attalos for the security (asphaleian) of the [city]^[10] [ . . . so that the sacred provisions of the city (pepoliteumena) for the sanctuaries and] precincts shall endure unchanged to the eternally remembered glory (aeimnēston doxan) of the People, whoever [is elected] [hoplite general] shall swear . . . to maintain the restored sanctuaries and precincts, and if anything is set aside for the sacrifices and honours of the gods and heroes [henceforth, whoever is elected hoplite general shall swear to maintain those also, just as] Metrodoros son of Xenon of Phyle swore. [These are the things the People] restored: (30) . . . in the archonship of -komedes,^[1] Metrodoros son of Xenon of Phyle restored these things: [ . . . precint (?), which] -on set aside for Polias, having been purified previously by [him] after he founded the island;^[11] . . . where the old city called Kychreia was located; precinct of Aias, which he purified^[12] [ . . . the cape] on which is located the trophy of Themistokles (for the victory) against the Persians and the memorial (poluandreion) of those who [died in the battle . . . ] and to those sacrificing first in the war with the Megarans in defence of the island;^[13] garden in . . . (35) . . . where dances and choruses were performed . . . sailing in . . . to the city, which is said (to have been established?) by Solon^[14] . . . the - in Elaphydria . . . on the coastal voyage of the sacred [ships . . . ] by the so-called . . . Eetioneia, from which the sacred ships . . . - of the hero (where) they used to collect wood . . . for all to pasture (nemein) and gather wood;^[15] . . . near the . . . which is named after the coronet (stephanōmatos) of the goddess, (40) to sacrifice . . . and uncultivated areas (psila) which belong to the Asklepieion which were dedicated . . . of the city . . . who brought - in the Peloponnesian War and what belongs to it;^[16] . . . of Piraeus by the riding tracks (parippasias) near Akte; uncultivated areas which belong to the Dionysieion and which belong . . . the old Council chamber (bouleuterion); drying places (psuktras), near the ship sheds (neōriois) of the harbour at Zea by the harbour-booms (kleithrois) . . . the old generals’ headquarters (stratēgion); precinct of Good Fortune;^[17] uncultivated area set aside for the old theatre; uncultivated areas which (45)[belong to . . . precinct of Athena (?)] Herkane which Themistokles established before the battle of Salamis; drying places in the great [harbour . . . from the area] enclosed by the ship sheds and the Aphrodision and the stoas up to the harbour booms;^[18] . . . from the Deigma dedicated by Magnus or Magnes and the open-air courtyard (hupaithron) belonging to it, where models (typoi) and^[19] . . . precinct by the Long Walls of Athena Polias; precinct of Good Fortune; precinct of Theseus; precinct . . . next to Hymettos and the mines which belong to it and the way through (diodion) the quarry; (50) . . . starting posts (apheseis), which are part of the starting gates (husplēgōn) of the Panathenaic Stadium, and the - under . . . precinct of Athena at Lamptrai, which is called the Dorykleion;^[20] [ . . . having been purified] according to an oracle and the place built near the altar; Hyakinthion . . . where before the bulwarks they sacrifice to the hero General; sanctuary of Eukleia and Eunomia;^[21] . . . wrestling-school (palaistran); the so-called Kyrrhestian house, which the People provided in addition^[22] (55) . . . to dedicate to Zeus Olympios just as it was previously; dwelling (oikēsin) near . . . all . . . and avenues (paradromidas); all the ditches (taphrous) encircling the walls; Sarapieion^[23] . . . (which?) delimits in the city; uninscribed space fruit-trees (akrodrua); wagons’ . . . . . . graceful precinct of Hebe; hill near Hymettos; marginal land or outlying estate (eschatian) at Lamptrai, near . . . . . . public hills, which also [ . . . it is allowed (?)] for all to pasture and gather wood.^[24]

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Greek text

References:

AIO 2439 (Translated text) (AIO)

IG II² 1035 (PHI)

SEG 33.136 (PHI)

SEG 26.121 (PHI)

SEG 68.61

Schmalz 2

Roman Attica Project, Normative Texts no. 8 (RAP)

Translation by: Chris de Lisle

Images: Krateros - (1)
Ohio - (1)

Monument type: Stele

Inscription type: Decree (Council and People)

Original location: Acropolis (Sanctuary of Athena Polias) , [Piraeus (Sanctuary of Zeus Soter and Athena Soteira)]

a - Findspot: Acropolis (EM 13280)
b - Findspot: Unknown (EM 8134)
c - Findspot: Unknown (EM 8135)

Transliterations on Places on

[1] Textual note: AIO’s text mostly follows that of G. R. Cully Hesp. 44, 1975, 207-23 = SEG 26.121, including restorations of ll. 4-22, which are speculative, but probably give the general sense. At l. 17, τὰ θύματα [καὶ τὰς στήλας μ]ε̣ρίσαι is retained, where J. von Freeden, Οἰκία Κυρρήστου, 1983, p. 149 n. 23 = SEG 33.136 proposes τὰ θύματα [καὶ τὰς θυσίας μ]ε̣ρίσαι ("shall allocate the expenses for the sacrificial offerings and the sacrifices"), which seems tautologous. In ll. 21-28, AIO's text takes account of the gap on the right side of the stele. In ll. 26-27 and 28, AIO restores χ̣[ειρο|τονηθέντα with von Freeden (p. 151 n. 29), rather than Cully's λ̣[αχόντα ("allotted"). At l. 31 Cully's Πολ[ιάδ]ι is retained, where πόλ[ε]ι ("for city," proposed by G. Schmalz Eulimine 8-9, 2007-8, p. 32 n. 104) is too short for the gap. At l. 49, Cully's πρὸς Ὑμηττῶι is preferred to πρὸς Ὑμηττόν ("facing Hymettos," von Freeden, p. 11 n. 51), based on a photograph. AIO excludes Cully's restorations of the king's patronymic in l. 13, the name of the general in l. 16, the phrase δημοσίων οίκιῶν in l. 19 ("public buildings"), ἐσχατίας in l. 21 ("borderlands"), τὴν ἐξ αὐτ[αρ|κείας γῆν αὐτῶν... at ll. 24-25 ("their land from self-sufficiency"? where τὴν ἐξ αὐτῶν or αὐτῆς, "from themselves" or "from itself," or similar is more likely), Σόλ]ων at l. 31 (von Freeden, p. 8 n. 27 suggests Σκίρ]ων, see n. 12), and μέτρα καὶ σταθμὰ κεῖνται in l. 48 ("weights, and measures are located," see n. 19).

This inscription contains two Assembly decrees arranging for the restoration of sanctuaries and other public properties in Salamis, Piraeus, the city of Athens, and elsewhere in Attica (on decrees in the Post-Sullan period, see I Rhamnous 423 with notes). At least some of these properties have passed into private possession (l. 11); the restoration involves some construction (l. 22), but seems to be primarily legal and religious. The first decree, almost entirely lost, appears to have initiated the project (Fr. b and Fr. a+c, ll. 1-3). The second decree (Fr. a+c, ll. 4-28) arranged its implementation (l. 5). This decree appears to consist of two parts. The first part (ll. 6-13) entrusts restoration and maintenance of the sanctuaries and precincts to the hoplite general (ll. 6-7, 27-28 and see n. 3), places a bar on future alienation of the sanctuaries, to be enforced by the king archon (ll. 8-9, see n. 4), and instructs the general and king to conduct propitiatory sacrifices (l. 13, see n. 5). The second part of the decree (ll. 14-24) sets out terms under which the general, king, and treasurer of the sacred allocation are to lease out recovered public lands, presumably to fund the restoration and maintenance of the sanctuaries (ll. 14-20, see n. 6-7), and sets out an exception for land related to Eleusis, perhaps keeping its leases under the authority of the priestess and other Eleusinian priests (ll. 20-23, see n. 8-9). Finally, a board is to be selected for an uncertain purpose, consisting of two current landholders and others (l. 24), and the Attalid dedication on the Acropolis is mentioned (l. 25, see n. 10). A list of over fifty restored sanctuaries and properties follows (ll. 29-59, usefully mapped in C. Parigi, ZPE 206, 2018, 90-93 = SEG 68.61).

The date is uncertain – the archon -komedes (l. 30) is otherwise unknown, but should be prior to 17/6 BC or in 10/9 BC, since the archons for 17/16-11/10 BC are known (IG II² 1713) and after 9/8 BC they bore the title "Priest of the Consul Drusus." It must belong to a period when Athens controlled Salamis (see n. 11) and when Athens had the funds for a large-scale restoration project. If l. 47 refers to the Roman triumvir Pompey, then it post-dates 63 BC (see n. 18). Letter forms, formulae, and prosopography tend to favour a date under Augustus (Cully and Schmalz, with bibliography), but a date ca. 75-50 BC has also been advanced (von Freeden, pp. 152-74; P. Baldassarri, Σεβαστῷ Σωτῆρι, 1998, 242-46; and Parigi 2018, 83-101). The need for the restoration might be due to the sack of Athens by Sulla in 86 BC, the attack on Piraeus by Q. Fufius Calenus in 48 BC (Dio Cass. 42.14.1), or simply the passage of time. The decree may be linked with Athenian religious reforms at Eleusis (cf. I Eleusis 300), on the Acropolis, in the Agora, and at Delphi in the 20s and 10s BC, and with projects undertaken with Augustus' support at Messene (SEG 23.207), Sparta, and Argos (Schmalz 2007-8, 15-24), but restoration of sanctuaries was also a concern of the Athenians earlier in the first century BC (cf. IG II² 1046 of 51/0 BC on the Asklepieion). There are also similarities between this decree and IK Kyme 17, an edict of Augustus in 27 BC restoring public land, sanctuaries, and dedications that had fallen into private ownership (J. H. Oliver, AJP 93, 1972, 190-97). The dimensions of the stone and the arrangement of holes in the inscribed surface suggest that the block was a recycled metope from the sixth-century BC temple of Athena on the Acropolis (Culley, p. 210). [2] Recording the number of votes is a feature of Imperial-period decrees at Athens (see SEG 47.143a with notes). This is the only inscription from Athens and one of only four from the whole Greek world to record a vote that was not unanimous. The total vote (3621) is barely half the quorum of the Classical Assembly (6000), which might indicate a restricted franchise or a smaller population. As in SEG 47.143a, the vote is recorded using acrophonic numerals, perhaps an archaising touch. [3] The hoplite general Metrodoros (not otherwise attested) takes a leading role in the implementation of this decree (ll. 6, 12, 16, 28, 30). The office was one of the chief magistracies of Athens in the Hellenistic and Roman periods, with a wide-ranging supervisory role over construction projects and day-to-day administration (see IG II² 1990 with note). [4] On the king archon's role in cases of impiety, see IG II³ 4, 1132 with note. Mantias might be a son of Dositheos, who was king archon in the early 20s BC and lithophoros later in the 20s (IG II² 1727, l. 4; I Eleusis 300, ll. 15-18), and the father of Kleomenes, court president (thesmothetes) in the early first century AD (IG II² 1730, l. 13). Probable relatives are attested in priesthoods and magistracies from the late second century BC until the mid-first century AD (cf. Schmalz 2007-8, 15 n. 23). [5] Giving birth or dying in a sanctuary violated the sacred nature of the area, creating ritual pollution (miasma, cf. R. Parker, Miasma, 1983, esp. 33 n. 5). Ll. 10-14 seem to order the hoplite general to carry out propitiatory sacrifices to cleanse this pollution in a whole class of sanctuaries, in case this ban has been breached. The interpreters (exegetai) were two religious professionals who served on a long-term basis and advised on the details of sacrifices and other rituals – specialist knowledge that priests and magistrates were not expected to possess (cf. F. Delphes III.2, 59-64, Agora XVI 341, SEG 30.82). [6] In the Classical Period, the king archon leased out sanctuaries' sacred property to generate income, usually for a ten-year term (Ath. Pol. 47.4; IG I³ 84). In ll. 16-20, the king shares the responsibility with the hoplite general and the treasurer of the sacred allocation and the term is four years (also in SEG 55.248bis, l. 19 of mid-i AD). The treasurer of the sacred allocation (tamias tes hieras diataxeos) is attested from ca. 30 BC (Agora XV 287) to 230 AD (SEG 33.137). This decree is the only source for the office's duties. An "allocation" (diataxis) was a fund assigned to a specific purpose. Here, the treasurer uses the "sacred allocation" to supply sacrifices and pay for this inscription (ll. 13-14), and is involved in leasing out public properties (ll. 15-20), presumably taking the profits into the "sacred allocation" (cf. D. Geagan, Athenian Constitution after Sulla, 1967, 113-14). [7] The public hills (demosia ore) and the things that are publicly-funded (demoteleis, perhaps lands?) in l. 20 were marginal areas throughout Attica that were not formally owned by anyone, but were available to all for grazing livestock, raising bees, and collecting wood (N. Papazarkadas, Sacred and Public Land 2011, 212-236). [Arist.], Rhet. ad Alex. 1425b notes that private landowners often encroached on such land, advising aspiring statesmen to sell it to the encroachers for public profit (see S. D. Lambert, Rationes Centesimarum, 1997, 208). However, the references to wood collection at ll. 38 and 58-59 suggest that in this decree the land is not to be sold, but restored to communal use. [8] On the sacred land near Eleusis, see IG II³ 1, 292. [9] On first-fruits (aparche), see OR 141 with notes. Unlike that earlier inscription, here the contribution is received in cash, not kind and by the priestess, rather than sacred officials. [10] L. 25 probably refers to the statues on the Acropolis, now known as the "Small Gauls," which were gifted to Athens by Attalos I of Pergamon (r. 241-197 BC), and depicted the Gigantomachy, the Amazonomachy, the Battle of Marathon, and his own victory over the Gauls (images of possible Roman copies in Naples Archaeological Museum on Wikimedia Commons: 1 2, cf. A. Stewart and M. Korres, Attalos, Athens, and the Akropolis, 2004, 181-286). [11] The places in ll. 31-35 are all located on the island of Salamis. Most places mentioned in the list are associated with the mythical basis of Athens’ claim to Salamis or the Athenian victory over the Persians at the Battle of Salamis in 480 BC. Only the end of the name of the person who sets aside the precinct in l. 31 is preserved. He may be Solon, whose 6th-century campaigns to acquire the island are mentioned below (Cully, and see n. 12) or one of the island's mythical founders, such as Skiron (thus von Freeden) or Telamon the father of Aias. On the idea that Athens lost and regained Salamis at some point in the first century BC, see IG II² 1069 and SEG 55.248bis. [12] Kychreia (l. 32) was an alternative name for Salamis-town (modern Ampelakia), the island's main settlement (Strabo 9.1.9). It was also the name of a nearby hill (Steph. Byz. sv. kychreios pagos). Both were named for Kychreus, first king of the island, son of Poseidon and the nymph Salamis (Diod. 4.72.4; Tzetz. In Lyc. 175, 451). It was said that Solon secured Athenian control of Salamis by sailing there at night and sacrificing to Kychreus (Plut. Solon 9.1); Kychreus also appeared to the Athenian fleet before the Battle of Salamis (Paus. 1.36.1). The sanctuary of Aias ("Ajax the Greater," the Homeric hero and mythical king of Salamis), located in the agora of Salamis-town (Paus. 1.35.3), was visited annually by the ephebes in the Hellenistic period during the Aianteia festival (cf. IG II² 1008, ll. 76-77; 1041, l. 20). [13] The Trophy of Themistokles (l. 33), which commemorated the Battle of Salamis, was located at the tip of the Kynosoura peninsula, where foundations remain (P. W. Wallace, AJA 73, 1969, 299-302). The ephebes sacrificed at it annually in the Hellenistic period (e.g. IG II² 1028, ll. 27-28; 1041, l. 20; AIO Papers 12, pp. 38-39). The memorial of the war-dead (polyandreion) was presumably nearby, but has not been located. The war with Megara (l. 34) was fought under Solon for control of Salamis in the early sixth century BC (Plut. Solon 8-10; Paus. 1.40.5). [14] Dances and choruses are probably connected to the Rural Dionysia on Salamis (cf. IG II³ 4, 499). L. 35 might refer to the "sailing-in" rite that commemorated Solon's final victory over the Megarians and/or the temple of Enyalios which he is said to have established (Plut. Solon 9). [15] At l. 36, the list moves from Salamis to Piraeus. Many of the named places are associated with Athens' mythic or martial history, but others had economic, administrative, or naval functions. Elaphydria is unknown, but the name, meaning "waters of the deer," suggests a link with Artemis (Mounichia?). Eetioneia (modern Drapetsona) forms the northwest side of Piraeus harbour. The sacred ships (ll. 36-37) were rowed around Cape Akte to Mounychia by the ephebes in the late Hellenistic period (cf. IG II² 1010, l. 16; AIO Papers 12 pp. 38-39). This is the latest reference to them. On pasturing and gathering wood, see. n. 7. [16] The coronet (l. 39) and the monument connected with the Peloponnesian War (l. 41) are otherwise unknown. On the Asklepieion in Piraeus, see IG II² 47. The “uncultivated areas” (psila, literally "bare") are probably public land, like the hills and/or marginal land discussed in n. 7, but un-forested and within the built-up area. [17] The race-tracks at Akte (l. 41) are attested only here. The Dionysieion (l. 42), the sanctuary of Dionysos in Piraeus, may have been associated with the second theatre in Piraeus, built ca. 150 BC near Zea harbour, now site of the Piraeus Archaeological Museum (R. Garland Piraeus, 1987, pp. 124-26, 158, 220, 233-34), or with the Old Theatre on Mounychia hill, mentioned at ll. 44-45 (cf. AIUK 4.3A (BM, Decrees of Other Bodies), no. 1 with AIUK vol. 4.3A, pp. 10-12). The old Council chamber (l. 43) was perhaps used by the Council when dealing with naval matters or preparing for Assembly sessions in Piraeus (cf. OR 150, l. 53-54, P. J. Rhodes, Athenian Boule, 1972, 35, 120-21). The "drying places" (psyktrai) associated with the Zea harbour and the main Piraeus harbour (ll. 43, 45) were probably dry-docks for recaulking the hulls of ships (cf. Garland, p. 156 and 219). The generals’ headquarters (l. 44) were used by the generals based in the Piraeus in the Hellenistic period (see IG II³ 4, 321). These generals are not attested after the early first century BC and the reference to their headquarters as "old" might indicate that it had gone out of use. The Sanctuary of Good Fortune (Agathe Tyche) is perhaps associated with IG II³ 4, 1321, a relief plaque found in Piraeus. [18] The sanctuary of Athena (or Artemis?) Herkane ("of the fence" or a variant spelling of Ergane?) is not otherwise attested. According to the "Decree of Themistokles" (SEG 18.153, ll. 4-6), Themistokles entrusted the city to Athena in the lead-up to the Battle of Salamis (cf. Plut. Themist. 10.2, Ael. Arist. 46.192). The Aphrodision is probably the sanctuary of Aphrodite Euploia built by Themistokles or Kimon (see IG II³ 4, 320). [19] The Deigma ("display") was an open area of the waterfront marketplace in Piraeus where traders displayed their goods and bankers were based (Suda, Δ 300; Schol. in Ar., Knights 979; A. Bresson, Making of the Ancient Greek Economy, 2019, 309-310). The donor, "Magnou," is probably the Roman Triumvir Gnaeus Pompeius Magnus (Pompey the Great), who gave fifty talents to the Athenians in 63 BC (Plut. Pomp. 42.5), in which case this inscription must post-date that year, but an otherwise unattested Greek named Magnes is also possible. The "models" (typoi) might be impressions of coin dies or of seals, used to check for counterfeit coins and documents, perhaps stored alongside weights and measures (thus Culley, cf. SEG 66.125 with notes), but the term can also refer to relief sculpture. [20] Ll. 48-51 deal with sites in the countryside to the south and southwest of Athens, starting with the Long Walls, which linked Athens and Piraeus. The sanctuaries of Athena Polias and Theseus seem not to be the major ones in central Athens. The Sanctuary of Good Fortune might be the one in Kollytos on the Mouseion Hill (cf. SEG 44.42). For the quarries on Mount Hymettos, see M. K. Langdon, AJA 92, 1988, 75-83. The Panathenaic Stadium was located at Agrai. For reconstructions of the starting posts (apheseis) and starting gate (hysplex, a mechanism to prevent false starts), see T. L. Shear, Hesp. 44, 1975, 363-65 and P. Valavanis, Hysplex (1999). The otherwise unknown Dorykleion ("spear-glory") in Lamptrai might be linked to the Dorykleians, exiles from Megara said to have assisted the Athenians in capturing Salamis (Paus. 1.40.5; I. Bultrighini, Rivista di cultura classica e medioevale 53, 2011, 99-106). [21] Ll. 52-57, separated off from the preceding entries by an empty space at the end of l. 51, deal with places in Athens-city, starting with the sanctuary of the Hyakinthides, mythical daughters of Erechtheus or Hyakinthos of Sparta, who were sacrificed to save Athens on "Hyakinthos Hill," perhaps the Hill of the Nymphs, west of the Acropolis (N. Robertson Religion and Reconciliation, 2010, 206-210). On the hero General, see IG II³ 4, 269. The temple of Eukleia and Eunomia ("Good Glory" and "Good Law"), mentioned in inscriptions from the first two centuries AD (IG II² 3738, 4193, IG II³ 4, 1153, 1898), was said to have been established on the Areopagos hill after the Battle of Marathon (Paus. 1.14.5; J. Binder, Monuments and Sites of Athens, part II, no. 226. [22] The "Kyrrhestian house" is the "Tower of the Winds" built by the astronomer Andronikos of Kyrrhos in the late second century BC to house a mechanical clock and weathervane; see Varro, De Re Rust. 3.5.17, Vitruv. De Arch. 1.6.4; H. J. Kienast, Der Turm der Winde in Athen (2014). [23] The area dedicated to Olympian Zeus is probably the Temple of Olympian Zeus, located to the east of the Acropolis, then still unfinished. Avenues (paradromides) were tree-lined walkways within a wrestling-school (cf. Vitruv. 5.11.4). The ditches (taphroi) outside the city-walls were a defensive moat built ca. 335 BC and filled in in the mid-first century AD (cf. Y. Garlan, Recherches de poliorcétique grecque, 1974, 251-252, fig. 20). The Serapieion is probably the sanctuary of Sarapis on the north slope of the Acropolis (Paus. 1.18.4), but there were several other sanctuaries of Sarapis, Isis, and other Egyptian gods in Athens by the first century BC (cf. IG II³ 4, 1132 with notes). [24] An empty space separating the fruit trees in l. 57 from the preceding entry suggests that the list has moved out of the city. The sanctuary of Hebe ("Youth") is probably the one at Kynosarges (south of the Acropolis, just outside the city-walls), which she shared with her husband Herakles (Paus. 1.10.3), or perhaps the one at Aixone (cf. IG II² 1199). The hill near Mount Hymettos is probably modern Alepovouni, a small ridge projecting from Hymettos' west slope, where Roman-period rupestral inscriptions have been found (M. K. Langdon, Hesperia 68, 1999, pp. 484-85, no. 5-8, with pp. 498-99). Anecdotes in Herodotos 6.137 and Ath. Pol. 16.4 concerning infertile land on the slopes of Mount Hymettos may refer to earlier precursors of this area of public land (Papazarkadas 2011, 222-25).

Added: 12 Dec 2022
Updated: 1 Feb 2024
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