GEI015
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Translation:
Gods.
During the archonship of Nikokrates, in the first prytany of the tribe of Ageidos, Theophilos of Phegaea, of the presiding committee, put the following to a vote. It was resolved by the boule. Antidotos, son of Apollodoros of Sypalettos, proposed: as far as the Kitians’ proposal about the establishment of the temple to Aphrodite is concerned, it is resolved by the boule that the presiders who are chosen by lot to preside in the first assembly shall bring it forward and place the matter on the agenda and put to the demos the proposal of the boule: that it seems good to the boule that the demos shall decide whatever seems the best for it, having heard the Kitians regarding the building of the temple and any other Athenian who wishes.
During the archonship of Nikokrates, in the second prytany of the tribe of Pandionis, Phanostratos of the deme of Philaidae, one of the presiders, put the following to a vote: decided by the demos; Lykourgos, son of Lykophron, of the deme of Boutadai, proposed: regarding the legitimate request the Kitian merchants made asking the demos for the right to acquire a plot of land on which they propose to establish a temple of Aphrodite, be it resolved by the demos to grant to the Kitian merchants the ownership of the land to establish the temple of Aphrodite, in the same way that also the Egyptians established the temple of Isis. Commentary:
The document consists of two distinct parts. The first (ll. 2-25) is a decree of the Athenian boule which records the motion of Antidotos, passed during the first prytany of Nicocrates’ archonship (ll. 2-8), i.e. in the summer of 333 BC (Nikokrates was archon in 333/2 BC: see Dinsmoor 1931, 357; Meritt 1977, 169; the decrees and laws where his name appears are listed by Kloppenborg, Ascough, Greco-Roman Associations I, 28). Nothing else is known about the proposer of the probouleuma, except that he must have been a member of the boule who was to serve again in 328/7 BC (see Agora XV 49.26). The motion is in response to the request of a group of merchants from Kition in Cyprus to have the permission to build up a temple of Aphrodite (ll. 9-11). Antidotos proposed to entrust the matter in question to the Athenian ekklesia: the Kitian delegates should be brought by the proedroi before the ekklesia at its next meeting (ll. 12-17; in fact at least one ekklesia meeting took place between the passing of the probouleuma and the passing of the ekklesia’s decree: see IG II3 338) and the demos should decide the question for the best after giving audience to them (ll. 17-25). The second portion of the stele (ll. 26-45) is a decree of the demos dated later the same year, at the time of the second prytany of the same archonship (so in the late summer of 333 BC). The decree passed on the motion of the leading politician Lykourgos (ll. 31,32; Lykourgos’ inscribed decrees and laws are listed by Rhodes 1972 with 1984 Addenda 309). He granted the Kitian merchants of the legal right to acquire and hold a plot of land (ll. 37, 41-2: χωρίου ἔνκτησιν) on which to erect the temple on the basis of the precedent foundation of a temple of Isis by the Egyptians (ll. 38-45).
This text is interesting in several aspects. First of all, for the light it sheds on the Athenian decision-making procedure and on the standard procedural language (for a brief discussion on the open probouleuma, see Rhodes, Osborne, GHI 91; on the hiketeria, see Arist., Ath.Pol. 43.6 with Rhodes 2016 ad loc. with updated bibliography). Secondly, due to the nature of the permission granted. Normally non-citizens (metoikoi) were not allowed to own land in Attica (see Harrison 1968, 153, 199, 237 et alii). Such a permission was fundamental to legitimate the metics’ intention of continuing or even inaugurating their own cults and forms of worship, especially in view of the limited share they had in the native Attic cults (there has been disagreement whether this decree amounted to approving the introduction of a new cult or whether it merely concerned the right to acquire land; however, as Arnaoutoglou 2003, 90 states, the existence and legitimacy of the Kitian cult is tacitly acknowledged in the grant, and it is possible that both the Kitians, like the Egyptians, had already formed cult associations, sharing cultic space in some other sanctuary; see also Papazarkadas 2011, 200-201). Therefore, metics wishing to acquire a plot of land on which to erect a shrine to a foreign god were required to find a sponsor and to submit a formal request to the boule, who determined whether it should be referred to the ekklesia. This one had the final say for the grant of choriou enktesis.
As far as the meaning of the term χωρίον is concerned, see Finley 1952, 59-60 and notes on 251-252, according to which it means 'building lot', and Pritchett 1956, 268-269, who concludes, from examples in Thukydides and from inscriptions that chorion means ‘land’, ‘landed property’, ‘estate’; see also, more recently, Lambert 1997, 225-226 and Jones 2004, 17-47 passim. As Pečírka 1966, 60 n. 2 noticed, one must pay attention to the fact that this is the only time the Athenian ekklesia used this term in relation to a grant of enktesis instead of the standard formula enktesis tes ges, perhaps because the plot of land had already been chosen and a more concrete term had to be employed. There is another example of the use of the term in relation to a plot on which a temple is located: that is the case of IG II2 4960-4963, 4969, fragments of the so-called ‘Monument of Telemachos’ (see SEG 47 232, l. 22, where a new text of the fragments is provided; for a full commentary of the inscription see Clinton 1994, 21-34).
We do not have many records of grants of this type. In fact, we know of three extant cases: the Thracians for the temple of Bendis (IG II2 1283, ll. 4-6; for a brief discussion of the history of the Bendis groups in Athens and the Piraeus with update bibliography, see Kloppenborg, Ascough 2011, no. 23), the Egyptians for the temple of Isis (ll. 43-46 of our inscription) and the Kitian merchants for the temple of Aphrodite. Aphrodite was said to have been born in Cyprus (Hes. Theog. 188-200; for an extensive treatment of the relationship between Cyprus and Aphrodite see Pirenne-Delforge 1994, 309-369), where Kition was. Two dedications to Aphrodite Ourania, of uncertain date, have been discovered in the southern part of the Piraean peninsula, one bearing the name of a Kitian woman as dedicator (IG II2 4636; 4637; for a brief discussion of Aphrodite Ourania’s cult in the Pireaus see Garland 1987, 112-113). Although this inscription does not specify which Aphrodite is to be honoured, the goddess mentioned in it has been identified with the Syrian Aphrodite or Aphrodite Ourania, who was also worshipped by the Athenians in the north-west corner of the Agora (for a detailed discussion of her Athenian cult site and her iconography in artistic and literary evidence in Rosenzweig 1999, 89-124) The meaning of the absence of the epithet which commonly goes with the goddess in her oriental manifestation is not clear.
The construction of the temple of Isis in the Piraeus by the Egyptians was conducted in the same terms of the Kitian temple (ll. 42-43). We know neither the exact date of this grant (we only have the terminus ante quem, i.e. 333/2 BC) nor where the temple to Isis was built. No trace of the temple has been discovered up to now. Therefore two different scenarios have been proposed. Following Koehler, Hermes, 5, 1871, 352, some scholars (Dittenberger, Syll.3 280, Tod, GHI 189 et alii) think that Lykourgos, the proposer of our decree, is not simply referring to a precedent, but he is implicitly hinting at the role for the concession of enktesis to the Egyptians played by his grandfather Lykourgos, whose nickname Ibis was mentioned by Aristophanes (Av. 1296; see also Schol. Ar. Av. 1296a-b, which preserves two fragments, from Cratinus F 32 and Pherecrates F 11, where the same Lykourgos is mocked). However we have no proof that the elder Lykourgos proposed the grant of enktesis for a temple to Isis in the Athenian assembly, nor do we possess the slightest piece of evidence which allows us to firmly identify the Lykourgos who was given the nickname Ibis with the grandfather of Lykourgos the younger (see Pečírka 1966, 61; PAA 611320). A more sober view was taken by Dow 1937, 185 (followed by Pečírka 1966, 61 and Mitchel 1970, 32-33), who claims that Lykourgos here is referring not to a motion made by his grandfather in the distant past, but to a precedent recently set by himself. Nevertheless, the text does not allow us go any further. I would only stress the fact that, as has been suggested above (see Dating), the inscription is not the original one officially engraved under the direction of the Assembly; I wonder if the official exemplar could have borne more information.
Anyway, the Thracians, the Egyptians and the Kitians are the only metics known to have sought and obtained official permission to establish hiera. The fact that none of the cults which made their entry in Athens subsequently allude to the privilege of enktesis might show that this was not perceived as a privilege anymore (see Garland 1987, 108).
One may wonder why Athenians should have granted this kind of right to metics. This was not only a matter of mere philoxenia. As many scholars have pointed out (since Foucart 1873, 131), the reason for this religious concession to non-Athenians may lie in economic and political motives. Strongly defeated twice in mid-fourth century, firstly at the hands of its allies in 355 and secondly by Philip II at Cheronea in 338, Athens was deprived of its empire. It maintained possession of only a few islands and its cleruchies in the Chersonese, trying to protect the trade route to the Black Sea. To make things worse, both metic and foreign merchants started leaving Athens, because their stay in the city did them more harm than good (Isocr. 21.8; Xen. Poroi 2). We also have to bear in mind that Athens went through a severe grain shortage between 330 and 323/2 BC (evidence is collected and discussed by Garnsey 1988, 150-162; see also Pezzano 1985, 104-107, Faraguna 1992, 330-333; on the problem of the Athenian grain supply in the fourth century, see recently Moreno 2007).
It was time for Athens to learn to rely upon its own sources. Thus, after the Social War a financial recovery took place in Athens, coordinated by Eubulos in the 350s and 340s and by Lykourgos in the 330s and 320s. It is often said that the guidelines of Eubulos’ programme are, if not inspired by, at least comparable with the proposals Xenophon made in his Poroi (see Cawkwell 1963, 56 et alii); some even posit that Xenophon’s ideas betoken Lykourgos’ program for financial and economic recovery in the aftermath of the disaster of Chaeronae and the changes of the Hellenistic era (see Faraguna 1992, 289-380). Be that as it may, I think it is interesting to notice how particular attention, shared both by Xenophon and Lykourgos, was paid towards metics. Writing about 355/4 BC, Xenophon suggested specific measures which should not only improve the conditions of metics, but also attract foreign traders to the Piraeus. In particular, having listed what already made Athens an unrivalled commercial centre (Poroi 3.1-2), he made a few suggestions such as prompt settlement of disputes, special honours for merchants, an increase in the number of lodging-houses for ship-owners near the harbour and hotels to accommodate visitors (ibid. 3.3-13). Since there were many vacant sites for houses within the city walls, he also recommended granting the freehold of the land to approved applicants on which to erect houses, so as to find a larger and better class of persons desiring to live at Athens (ibid. 2.6). For a commentary of the passages quoted see Giglioni Bodei 1970 ad loc.; Gauthier 1976 ad loc.
It is into this frame that we might put this decree proposed by Lykourgos. Trade was vital to Athens and the foreign merchants were vital to trade. Thus it was fundamental to attract them. It was necessary to care for their happiness and well-being. A way to do that was the concession of choriou enktesis. In a few words, the concession of rights to foreign cult associations may have provided the Athenian state with the means to liaise with the foreign communities which were essential for its economy. Finally, there was the building of the new sanctuaries, which was at the same time a good opportunity to create jobs and to decorate further the Peiraeus: a thing which Lykourgos seemed to care for (on Lykourgos’ building program and its interpretation see Faraguna 1992, 257-269).
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Austin, M.M. and P. Vidal-Naquet (1977), Economic and Social History of Ancient Greece. An Introduction, Berkeley-Los Angeles
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Dow, S. (1937), 'The Egyptians Cults in Athens', HThR 30, 183-232
Dow, S. (1962), 'The Purported Decree of Themistokles: Stele and Inscription', AJA 66, 353-368
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Faraguna, M. (1992), Atene nell'età di Alessandro. Problemi politici, economici, finanziari, Roma
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Foucart, P. (1873), Des associations religieuses chez les Grecs. Thiases, éranes, orgéons, avec le texte des inscriptions relatives à ces associations. Paris
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Athens. Kitian merchants acquiring land for a sanctuary
[θ]εοί.
ἐπὶ Νικοκράτους ἄρχοντ-
ος ἐπὶ τῆς Αἰγεῖδος πρώτ-
ης πρυτανείας· τῶν προέδ-
5ρων ἐπεψήφιζεν Θεόφιλο-
ς Φηγούσιος· ἔδοξεν τῆι β-
ουλεῖ· Ἀντίδοτος Ἀπολλο-
δώρου Συπαλήττιος εἶπε-
ν· περὶ ὧν λέγουσιν οἱ Κιτ-
10ιεῖς περὶ τῆς ἱδρύσειως
τῆι Ἀφροδίτηι τοῦ ἱεροῦ,
ἐψηφίσθαι τεῖ βουλεῖ το-
ὺς προέδρους οἳ ἂν λάχωσ-
ι προεδρεύειν εἰς τὴν πρ-
15ώτην ἐκκλησίαν προσαγα-
γεῖν αὐτοὺς καὶ χρηματί-
σαι, γνώμην δὲ ξυνβάλλεσ-
θαι τῆς βουλῆς εἰς τὸν δῆ-
μον ὅτι δοκεῖ τῆι βουλεῖ
20ἀκούσαντα τὸν δῆμον τῶν
Κιτιείων περὶ τῆς ἱδρύσ-
ειως τοῦ ἱεροῦ καὶ ἄλλου
Ἀθηναίων τοῦ βουλομένο-
υ βουλεύσασθαι ὅτι ἂν αὐ-
25τῶι δοκεῖ ἄριστον εἶναι.
ἐπὶ Νικοκράτους ἄρχοντ-
ος ἐπὶ τῆς Πανδιονίδος δ-
ευτέρας πρυτανείας· τῶν
προέδρων ἐπεψήφιζεν Φα-
30νόστρατος Φιλαίδης· ἔδο-
ξεν τῶι δήμωι· Λυκο͂ργος Λ-
υκόφρονος Βουτάδης εἶπ-
εν· περὶ ὧν οἱ ἔνποροι οἱ Κ-
ιτιεῖς ἔδοξαν ἔννομα ἱκ-
35ετεύειν αἰτοῦντες τὸν δ-
ῆμον χωρίου ἔνκτησιν ἐν
ὧι ἱδρύσονται ἱερὸν Ἀφρ-
οδίτης, δεδόχθαι τῶι δήμ-
ωι δοῦναι τοῖς ἐμπόροις
40τῶν Κιτιέων ἔνκτησι[ν] χ[ω-]
ρίου ἐν ὧι ἱδρύσονται τὸ
ἱερὸν τῆς Ἀφροδίτης καθ-
άπερ καὶ οἱ Αἰγύπτιοι τὸ
τῆς Ἴσιδος ἱερὸν ἵδρυντ-
45αι.
ἐπὶ Νικοκράτους ἄρχοντ-
ος ἐπὶ τῆς Αἰγεῖδος πρώτ-
ης πρυτανείας· τῶν προέδ-
5ρων ἐπεψήφιζεν Θεόφιλο-
ς Φηγούσιος· ἔδοξεν τῆι β-
ουλεῖ· Ἀντίδοτος Ἀπολλο-
δώρου Συπαλήττιος εἶπε-
ν· περὶ ὧν λέγουσιν οἱ Κιτ-
10ιεῖς περὶ τῆς ἱδρύσειως
τῆι Ἀφροδίτηι τοῦ ἱεροῦ,
ἐψηφίσθαι τεῖ βουλεῖ το-
ὺς προέδρους οἳ ἂν λάχωσ-
ι προεδρεύειν εἰς τὴν πρ-
15ώτην ἐκκλησίαν προσαγα-
γεῖν αὐτοὺς καὶ χρηματί-
σαι, γνώμην δὲ ξυνβάλλεσ-
θαι τῆς βουλῆς εἰς τὸν δῆ-
μον ὅτι δοκεῖ τῆι βουλεῖ
20ἀκούσαντα τὸν δῆμον τῶν
Κιτιείων περὶ τῆς ἱδρύσ-
ειως τοῦ ἱεροῦ καὶ ἄλλου
Ἀθηναίων τοῦ βουλομένο-
υ βουλεύσασθαι ὅτι ἂν αὐ-
25τῶι δοκεῖ ἄριστον εἶναι.
ἐπὶ Νικοκράτους ἄρχοντ-
ος ἐπὶ τῆς Πανδιονίδος δ-
ευτέρας πρυτανείας· τῶν
προέδρων ἐπεψήφιζεν Φα-
30νόστρατος Φιλαίδης· ἔδο-
ξεν τῶι δήμωι· Λυκο͂ργος Λ-
υκόφρονος Βουτάδης εἶπ-
εν· περὶ ὧν οἱ ἔνποροι οἱ Κ-
ιτιεῖς ἔδοξαν ἔννομα ἱκ-
35ετεύειν αἰτοῦντες τὸν δ-
ῆμον χωρίου ἔνκτησιν ἐν
ὧι ἱδρύσονται ἱερὸν Ἀφρ-
οδίτης, δεδόχθαι τῶι δήμ-
ωι δοῦναι τοῖς ἐμπόροις
40τῶν Κιτιέων ἔνκτησι[ν] χ[ω-]
ρίου ἐν ὧι ἱδρύσονται τὸ
ἱερὸν τῆς Ἀφροδίτης καθ-
άπερ καὶ οἱ Αἰγύπτιοι τὸ
τῆς Ἴσιδος ἱερὸν ἵδρυντ-
45αι.
Gods.
During the archonship of Nikokrates, in the first prytany of the tribe of Ageidos, Theophilos of Phegaea, of the presiding committee, put the following to a vote. It was resolved by the boule. Antidotos, son of Apollodoros of Sypalettos, proposed: as far as the Kitians’ proposal about the establishment of the temple to Aphrodite is concerned, it is resolved by the boule that the presiders who are chosen by lot to preside in the first assembly shall bring it forward and place the matter on the agenda and put to the demos the proposal of the boule: that it seems good to the boule that the demos shall decide whatever seems the best for it, having heard the Kitians regarding the building of the temple and any other Athenian who wishes.
During the archonship of Nikokrates, in the second prytany of the tribe of Pandionis, Phanostratos of the deme of Philaidae, one of the presiders, put the following to a vote: decided by the demos; Lykourgos, son of Lykophron, of the deme of Boutadai, proposed: regarding the legitimate request the Kitian merchants made asking the demos for the right to acquire a plot of land on which they propose to establish a temple of Aphrodite, be it resolved by the demos to grant to the Kitian merchants the ownership of the land to establish the temple of Aphrodite, in the same way that also the Egyptians established the temple of Isis. Commentary:
The document consists of two distinct parts. The first (ll. 2-25) is a decree of the Athenian boule which records the motion of Antidotos, passed during the first prytany of Nicocrates’ archonship (ll. 2-8), i.e. in the summer of 333 BC (Nikokrates was archon in 333/2 BC: see Dinsmoor 1931, 357; Meritt 1977, 169; the decrees and laws where his name appears are listed by Kloppenborg, Ascough, Greco-Roman Associations I, 28). Nothing else is known about the proposer of the probouleuma, except that he must have been a member of the boule who was to serve again in 328/7 BC (see Agora XV 49.26). The motion is in response to the request of a group of merchants from Kition in Cyprus to have the permission to build up a temple of Aphrodite (ll. 9-11). Antidotos proposed to entrust the matter in question to the Athenian ekklesia: the Kitian delegates should be brought by the proedroi before the ekklesia at its next meeting (ll. 12-17; in fact at least one ekklesia meeting took place between the passing of the probouleuma and the passing of the ekklesia’s decree: see IG II3 338) and the demos should decide the question for the best after giving audience to them (ll. 17-25). The second portion of the stele (ll. 26-45) is a decree of the demos dated later the same year, at the time of the second prytany of the same archonship (so in the late summer of 333 BC). The decree passed on the motion of the leading politician Lykourgos (ll. 31,32; Lykourgos’ inscribed decrees and laws are listed by Rhodes 1972 with 1984 Addenda 309). He granted the Kitian merchants of the legal right to acquire and hold a plot of land (ll. 37, 41-2: χωρίου ἔνκτησιν) on which to erect the temple on the basis of the precedent foundation of a temple of Isis by the Egyptians (ll. 38-45).
This text is interesting in several aspects. First of all, for the light it sheds on the Athenian decision-making procedure and on the standard procedural language (for a brief discussion on the open probouleuma, see Rhodes, Osborne, GHI 91; on the hiketeria, see Arist., Ath.Pol. 43.6 with Rhodes 2016 ad loc. with updated bibliography). Secondly, due to the nature of the permission granted. Normally non-citizens (metoikoi) were not allowed to own land in Attica (see Harrison 1968, 153, 199, 237 et alii). Such a permission was fundamental to legitimate the metics’ intention of continuing or even inaugurating their own cults and forms of worship, especially in view of the limited share they had in the native Attic cults (there has been disagreement whether this decree amounted to approving the introduction of a new cult or whether it merely concerned the right to acquire land; however, as Arnaoutoglou 2003, 90 states, the existence and legitimacy of the Kitian cult is tacitly acknowledged in the grant, and it is possible that both the Kitians, like the Egyptians, had already formed cult associations, sharing cultic space in some other sanctuary; see also Papazarkadas 2011, 200-201). Therefore, metics wishing to acquire a plot of land on which to erect a shrine to a foreign god were required to find a sponsor and to submit a formal request to the boule, who determined whether it should be referred to the ekklesia. This one had the final say for the grant of choriou enktesis.
As far as the meaning of the term χωρίον is concerned, see Finley 1952, 59-60 and notes on 251-252, according to which it means 'building lot', and Pritchett 1956, 268-269, who concludes, from examples in Thukydides and from inscriptions that chorion means ‘land’, ‘landed property’, ‘estate’; see also, more recently, Lambert 1997, 225-226 and Jones 2004, 17-47 passim. As Pečírka 1966, 60 n. 2 noticed, one must pay attention to the fact that this is the only time the Athenian ekklesia used this term in relation to a grant of enktesis instead of the standard formula enktesis tes ges, perhaps because the plot of land had already been chosen and a more concrete term had to be employed. There is another example of the use of the term in relation to a plot on which a temple is located: that is the case of IG II2 4960-4963, 4969, fragments of the so-called ‘Monument of Telemachos’ (see SEG 47 232, l. 22, where a new text of the fragments is provided; for a full commentary of the inscription see Clinton 1994, 21-34).
We do not have many records of grants of this type. In fact, we know of three extant cases: the Thracians for the temple of Bendis (IG II2 1283, ll. 4-6; for a brief discussion of the history of the Bendis groups in Athens and the Piraeus with update bibliography, see Kloppenborg, Ascough 2011, no. 23), the Egyptians for the temple of Isis (ll. 43-46 of our inscription) and the Kitian merchants for the temple of Aphrodite. Aphrodite was said to have been born in Cyprus (Hes. Theog. 188-200; for an extensive treatment of the relationship between Cyprus and Aphrodite see Pirenne-Delforge 1994, 309-369), where Kition was. Two dedications to Aphrodite Ourania, of uncertain date, have been discovered in the southern part of the Piraean peninsula, one bearing the name of a Kitian woman as dedicator (IG II2 4636; 4637; for a brief discussion of Aphrodite Ourania’s cult in the Pireaus see Garland 1987, 112-113). Although this inscription does not specify which Aphrodite is to be honoured, the goddess mentioned in it has been identified with the Syrian Aphrodite or Aphrodite Ourania, who was also worshipped by the Athenians in the north-west corner of the Agora (for a detailed discussion of her Athenian cult site and her iconography in artistic and literary evidence in Rosenzweig 1999, 89-124) The meaning of the absence of the epithet which commonly goes with the goddess in her oriental manifestation is not clear.
The construction of the temple of Isis in the Piraeus by the Egyptians was conducted in the same terms of the Kitian temple (ll. 42-43). We know neither the exact date of this grant (we only have the terminus ante quem, i.e. 333/2 BC) nor where the temple to Isis was built. No trace of the temple has been discovered up to now. Therefore two different scenarios have been proposed. Following Koehler, Hermes, 5, 1871, 352, some scholars (Dittenberger, Syll.3 280, Tod, GHI 189 et alii) think that Lykourgos, the proposer of our decree, is not simply referring to a precedent, but he is implicitly hinting at the role for the concession of enktesis to the Egyptians played by his grandfather Lykourgos, whose nickname Ibis was mentioned by Aristophanes (Av. 1296; see also Schol. Ar. Av. 1296a-b, which preserves two fragments, from Cratinus F 32 and Pherecrates F 11, where the same Lykourgos is mocked). However we have no proof that the elder Lykourgos proposed the grant of enktesis for a temple to Isis in the Athenian assembly, nor do we possess the slightest piece of evidence which allows us to firmly identify the Lykourgos who was given the nickname Ibis with the grandfather of Lykourgos the younger (see Pečírka 1966, 61; PAA 611320). A more sober view was taken by Dow 1937, 185 (followed by Pečírka 1966, 61 and Mitchel 1970, 32-33), who claims that Lykourgos here is referring not to a motion made by his grandfather in the distant past, but to a precedent recently set by himself. Nevertheless, the text does not allow us go any further. I would only stress the fact that, as has been suggested above (see Dating), the inscription is not the original one officially engraved under the direction of the Assembly; I wonder if the official exemplar could have borne more information.
Anyway, the Thracians, the Egyptians and the Kitians are the only metics known to have sought and obtained official permission to establish hiera. The fact that none of the cults which made their entry in Athens subsequently allude to the privilege of enktesis might show that this was not perceived as a privilege anymore (see Garland 1987, 108).
One may wonder why Athenians should have granted this kind of right to metics. This was not only a matter of mere philoxenia. As many scholars have pointed out (since Foucart 1873, 131), the reason for this religious concession to non-Athenians may lie in economic and political motives. Strongly defeated twice in mid-fourth century, firstly at the hands of its allies in 355 and secondly by Philip II at Cheronea in 338, Athens was deprived of its empire. It maintained possession of only a few islands and its cleruchies in the Chersonese, trying to protect the trade route to the Black Sea. To make things worse, both metic and foreign merchants started leaving Athens, because their stay in the city did them more harm than good (Isocr. 21.8; Xen. Poroi 2). We also have to bear in mind that Athens went through a severe grain shortage between 330 and 323/2 BC (evidence is collected and discussed by Garnsey 1988, 150-162; see also Pezzano 1985, 104-107, Faraguna 1992, 330-333; on the problem of the Athenian grain supply in the fourth century, see recently Moreno 2007).
It was time for Athens to learn to rely upon its own sources. Thus, after the Social War a financial recovery took place in Athens, coordinated by Eubulos in the 350s and 340s and by Lykourgos in the 330s and 320s. It is often said that the guidelines of Eubulos’ programme are, if not inspired by, at least comparable with the proposals Xenophon made in his Poroi (see Cawkwell 1963, 56 et alii); some even posit that Xenophon’s ideas betoken Lykourgos’ program for financial and economic recovery in the aftermath of the disaster of Chaeronae and the changes of the Hellenistic era (see Faraguna 1992, 289-380). Be that as it may, I think it is interesting to notice how particular attention, shared both by Xenophon and Lykourgos, was paid towards metics. Writing about 355/4 BC, Xenophon suggested specific measures which should not only improve the conditions of metics, but also attract foreign traders to the Piraeus. In particular, having listed what already made Athens an unrivalled commercial centre (Poroi 3.1-2), he made a few suggestions such as prompt settlement of disputes, special honours for merchants, an increase in the number of lodging-houses for ship-owners near the harbour and hotels to accommodate visitors (ibid. 3.3-13). Since there were many vacant sites for houses within the city walls, he also recommended granting the freehold of the land to approved applicants on which to erect houses, so as to find a larger and better class of persons desiring to live at Athens (ibid. 2.6). For a commentary of the passages quoted see Giglioni Bodei 1970 ad loc.; Gauthier 1976 ad loc.
It is into this frame that we might put this decree proposed by Lykourgos. Trade was vital to Athens and the foreign merchants were vital to trade. Thus it was fundamental to attract them. It was necessary to care for their happiness and well-being. A way to do that was the concession of choriou enktesis. In a few words, the concession of rights to foreign cult associations may have provided the Athenian state with the means to liaise with the foreign communities which were essential for its economy. Finally, there was the building of the new sanctuaries, which was at the same time a good opportunity to create jobs and to decorate further the Peiraeus: a thing which Lykourgos seemed to care for (on Lykourgos’ building program and its interpretation see Faraguna 1992, 257-269).
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TM Number:
788334
Author: Flavio Santini
Last Update: December 2017
DOI: 10.25429/sns.it/lettere/GEI015
1<?xml version="1.0" encoding="UTF-8"?> 2<?oxygen RNGSchema="http://www.stoa.org/epidoc/schema/latest/tei-epidoc.rng" type="xml"?> 3<TEI xmlns="http://www.tei-c.org/ns/1.0" xml:lang="en"> 4 <teiHeader> 5 <fileDesc> 6 <titleStmt> 7 <title>Athens. Kitian merchants acquiring land for a sanctuary</title> 8 <editor>Donatella Erdas</editor> 9 <editor>Anna Magnetto</editor> 10 </titleStmt> 11 <publicationStmt> 12 <authority>Laboratory of Computer Sciences for Ancient Languages, Scuola Normale Superiore, Pisa</authority> 13 <idno type="filename">GEI015</idno> 14 <availability><p>for internal use only</p></availability> 15 </publicationStmt> 16 <sourceDesc> 17 <ab>Aimed for 18 <bibl xml:id="ErdMagCS"><author>D. Erdas</author>, <author>A. Magnetto</author>, 19 <title>Corpus delle iscrizioni economiche greche</title> in c.s.</bibl>; 20 this version born digital</ab> 21 <ab> 22 <msDesc> 23 <msIdentifier/> 24 <physDesc> 25 <objectDesc> 26 <supportDesc> 27 <support> 28 <p><material>Pentelic marble</material> <objectType>stele</objectType> with surmounting moulding and base, the former slightly broken on the top front corners. Dimensions: 29 <dimensions> 30 <height unit="cm">107.5</height> 31 <width unit="cm" atLeast="27.9" atMost="32.5">27.9-32.5</width> 32 <depth unit="cm" atLeast="9.0" atMost="10.0">9.0-10.0</depth></dimensions>. With the exception of a few small and superficial chips, the stele is complete (see also Dow 1962, 363)</p> 33 </support> 34 </supportDesc> 35 <layoutDesc> 36 <layout><foreign xml:lang="grc-Latn">stoichedon</foreign> 20. Formula <foreign xml:lang="grc">θεοί</foreign> evenly spaced at the top of the decree text.</layout> 37 </layoutDesc> 38 </objectDesc> 39 <handDesc> 40 <handNote>Ionic-attic letters; the letter-strokes thicken at the ends, sometimes giving the suggestion of a serif. The <foreign xml:lang="grc-Latn">hastae</foreign> of the letters are thin and tend to curve slightly outwards. Letters: <height unit="cm" quantity="0.7">0.7</height> (0.45-1.0). Tracy 1995, 112-113, identifies the cutter as active from 337 to 323 BC</handNote> 41 </handDesc> 42 </physDesc> 43 <history> 44 <origin> 45 <ab><origPlace>Athens, <placeName>Piraeus</placeName>; probably set up near or in the temple of Aphrodites Ourania (on which see Garland 1987, 147, 228-29; Rosenzweig 1999, 142 and Ead. 2004). The precise site of the temple has not been discovered yet</origPlace></ab> 46 <ab><origDate notBefore="-0333" notAfter="-0332" evidence="internal-date">333/2 BC, probably commissioned by the Kitians themselves. To this conclusion point: a) the absence of the Secretary’s name and of any clause directing the inscription and exhibition of the decree (see Koehler 1871, 352 <foreign xml:lang="Latn">et alii</foreign>); b) according to Schwenk 1985, 142, the spelling inconsistencies; <foreign xml:lang="Latn">contra</foreign> Foucart 1873, 131, who suggested the irregularities were the result of a still uncertain orthography and not simply the engraver’s mistakes. The text presents only a few spelling inconsistencies: <foreign xml:lang="grc">ἔνποροι</foreign> (l. 33) and <foreign xml:lang="grc">ἐμπόροις</foreign> (l. 39), <foreign xml:lang="grc">τῆι βουλεῖ</foreign> (ll. 6/7, 19) and <foreign xml:lang="grc">τεῖ βουλεῖ</foreign> (l. 12), <foreign xml:lang="grc">Κιτιέων</foreign> (l. 40) and <foreign xml:lang="grc">Κιτιείων</foreign> (l. 21); <foreign xml:lang="grc">ο</foreign> = <foreign xml:lang="grc">ου</foreign> in <foreign xml:lang="grc">Λύκοργος</foreign>, unless the <foreign xml:lang="grc">υ</foreign> dropped accidentally</origDate></ab> 47 </origin> 48 <provenance> 49 <listEvent> 50 <event type="found"> 51 <p>The inscription was found at the <placeName>Piraeus</placeName> in 1870, but no further details are available on the specific site of discovery</p> 52 </event> 53 <event type="observed"> 54 <p>Athens, Epigraphical Museum, inv. 7173</p> 55 </event> 56 </listEvent> 57 </provenance> 58 </history> 59 </msDesc> 60 </ab> 61 </sourceDesc> 62 </fileDesc> 63 <encodingDesc> 64 <p>Marked-up according to the EpiDoc Guidelines and Schema, version 8</p> 65 <projectDesc> 66 <p>Sample for a Corpus of Greek Economical Inscriptions</p> 67 </projectDesc> 68 </encodingDesc> 69 <profileDesc> 70 <langUsage> 71 <language ident="grc">Ancient Greek</language> 72 <language ident="la">Latin</language> 73 <language ident="grc-Latn">Transliterated Greek</language> 74 <language ident="en">English</language> 75 <language ident="it">Italian</language> 76 <language ident="fr">French</language> 77 <language ident="de">German</language> 78 </langUsage> 79 <textClass> 80 <keywords scheme="subject"> 81 <term>purchase</term> 82 <term>land</term> 83 <term>grants</term> 84 <term>enktesis</term> 85 <term>merchants</term> 86 </keywords> 87 <keywords scheme="type"> 88 <term>decree</term> 89 </keywords> 90 <keywords scheme="context"> 91 <term>near the harbour</term> 92 <term>sanctuary</term> 93 </keywords> 94 </textClass> 95 </profileDesc> 96 </teiHeader> 97 <text> 98 <body> 99 <div type="bibliography" subtype="referenceEdition"> 100 <head>Reference edition</head> 101 <bibl><ref target="GEIBibl/#bibl2245"><title>IG</title> II</ref><edition>3</edition> 337</bibl> 102 </div> 103 <div type="bibliography" subtype="editions"> 104 <head>Other editions</head> 105 <bibl><ref target="GEIBibl/bibl2243">Koumanudes 1870</ref>;</bibl> 106 <bibl><ref target="GEIBibl/#bibl2242">Foucart 1873, no. 1</ref>;</bibl> 107 <bibl><ref target="GEIBibl/#bibl0082"><title>IG</title> II</ref> 168;</bibl> 108 <bibl><ref target="GEIBibl/#bibl0176">H.Th.A. Prott, L. Ziehen, <title>LGS</title> II</ref> 30;</bibl> 109 <bibl><ref target="GEIBibl/#bibl2244">Roberts and Gardner 1905</ref>, no. 43;</bibl> 110 <bibl><ref target="GEIBibl/#bibl0237">W. Dittenberger, <title>Syll.</title></ref><edition>2</edition> 551;</bibl> 111 <bibl><ref target="GEIBibl/#bibl0128">C. Michel, <title>Recueil</title></ref> 104;</bibl> 112 <bibl><ref target="GEIBibl/#bibl0014">W. Dittenberger, <title>Syll.</title></ref><edition>3</edition> 280;</bibl> 113 <bibl><ref target="GEIBibl/#bibl0016">M.N. Tod, <title>GHI</title></ref> 189;</bibl> 114 <bibl><ref target="GEIBibl/#bibl0027">F. Sokolowski, <title>LSCG</title></ref> 34;</bibl> 115 <bibl><ref target="GEIBibl/#bibl2246">L. Vidman, <title>SIRIS</title></ref> 1;</bibl> 116 <bibl><ref target="GEIBibl/#bibl0015"><title>IG</title> II</ref><edition>2</edition> 337;</bibl> 117 <bibl><ref target="GEIBibl/#bibl0028">Schwenk 1985, no. 27</ref>;</bibl> 118 <bibl><ref target="GEIBibl/#bibl2247">Rhodes 1971, no. 16</ref>;</bibl> 119 <bibl><ref target="GEIBibl/#bibl0109">Le Guen-Pollet 1991, no. 81</ref>;</bibl> 120 <bibl><ref target="GEIBibl/#bibl0110"><title>I.Kition</title> 159</ref>;</bibl> 121 <bibl><ref target="GEIBibl/#bibl0030">J.P. Rhodes, R. Osborne, <title>GHI</title> 91</ref>;</bibl> 122 <bibl><ref target="GEIBibl/#bibl2248">L. Bricault, <title>RICIS</title> 101/0101</ref>;</bibl> 123 <bibl><ref target="GEIBibl/#bibl0189">Kloppenborg and Ascough 2011, I, no. 3</ref></bibl> 124 </div> 125 <div type="bibliography" subtype="illustrations"> 126 <head>Photographs</head> 127 <bibl><ref target="GEIBibl/#bibl0111">Lambert 2005, 153, no. 4</ref>;</bibl> 128 <bibl><ref target="GEIBibl/#bibl0112">Tracy 1995, 113, fig. 7 (squeeze of ll. 36-44)</ref></bibl> 129 </div> 130 131 <div type="bibliography" subtype="translations"> 132 <head>Translations</head> 133 <bibl><ref target="GEIBibl/#bibl0046">Austin and Vidal-Naquet 1977, no. 72 (English)</ref>;</bibl> 134 <bibl><ref target="GEIBibl/#bibl0030">J.P. Rhodes and R. Osborne, <title>GHI</title></ref> 91 (English);</bibl> 135 <bibl><ref target="GEIBibl/#bibl0076">K. Brodersen, W. Günther and H.H. Schmitt, <title>HGIU</title></ref> 262 (German);</bibl> 136 <bibl><ref target="GEIBibl/#bibl2248">L. Bricault, <title>RICIS</title></ref> 101/0101 (French);</bibl> 137 <bibl><ref target="GEIBibl/#bibl0189">Kloppenborg and Ascough 2011, I, no. 3 (English)</ref>;</bibl> 138 <bibl><ref target="GEIBibl/#bibl2249">R.S. Ascough, P.A. Harland and J.S. Kloppenborg, <title>AGRW</title></ref> 10 (English; see also <title>AGRW online</title>: http://www.philipharland.com/greco-roman-associations/?p=3045);</bibl> 139 <bibl><ref target="GEIBibl/#bibl2250"><title>AIO</title> (https://www.atticinscriptions.com/inscription/IGII31/337) (English) </ref>;</bibl> 140 <bibl><ref target="GEIBibl/#bibl2265"><title>IG Online</title> (http://pom.bbaw.de/ig/IG%20II_III³%201,%20337) (German)</ref></bibl> 141 </div> 142 143 <div type="bibliography" subtype="other"> 144 <head>Bibliography</head> 145 <bibl><ref target="GEIBibl/#bibl2241">Koehler 1871, 328-353</ref>;</bibl> 146 <bibl><ref target="GEIBibl/#bibl2264">Clermont-Ganneau 1888, 190-192</ref>;</bibl> 147 <bibl><ref target="GEIBibl/#bibl2251">Clerc 1893, 121-122</ref>;</bibl> 148 <bibl><ref target="GEIBibl/#bibl2252">Dow 1937, 183-232</ref>;</bibl> 149 <bibl><ref target="GEIBibl/#bibl2238">Dow 1962, 353-368</ref>;</bibl> 150 <bibl><ref target="GEIBibl/#bibl0114">Pečírka 1966, 59-61</ref>;</bibl> 151 <bibl><ref target="GEIBibl/#bibl2253">Whitehead 1977, 86-88</ref>;</bibl> 152 <bibl><ref target="GEIBibl/#bibl0046">Austin and Vidal-Naquet 1977, no. 72</ref>;</bibl> 153 <bibl><ref target="GEIBibl/#bibl0113">Harding 1985, no. 111</ref>;</bibl> 154 <bibl><ref target="GEIBibl/#bibl0115">Simms 1988/1989</ref>;</bibl> 155 <bibl><ref target="GEIBibl/#bibl2240">Rosenzweig 1999, 142</ref>;</bibl> 156 <bibl><ref target="GEIBibl/#bibl0112">Tracy 1995, 112-117</ref>;</bibl> 157 <bibl><ref target="GEIBibl/#bibl2254">Arnaoutoglou 2003, 89-91, 133-138</ref>;</bibl> 158 <bibl><ref target="GEIBibl/#bibl0116">Rosenzweig 2004, 90-91</ref>;</bibl> 159 <bibl><ref target="GEIBibl/#bibl0111">Lambert 2005, 135</ref></bibl> 160 161 </div> 162 <div type="edition" xml:lang="grc" xml:space="preserve"> 163 <ab> 164 <lb n="1"/><w lemma="θεός"><supplied reason="lost">θ</supplied>εοί</w>. 165 <lb n="2"/><w lemma="ἐπί">ἐπὶ</w> <persName type="private" ref="GEIListPers/#pvt0058"><name nymRef="Νικοκράτης"><w lemma="Νικοκράτης">Νικοκράτους</w></name></persName> <w lemma="ἄρχων">ἄρχοντ 166 <lb break="no" n="3"/>ος</w> <w lemma="ἐπί">ἐπὶ</w> <w lemma="ὁ">τῆς</w> <w lemma="Αἰγηίς">Αἰγεῖδος</w> <w lemma="πρῶτος">πρώτ 167 <lb break="no" n="4"/>ης</w> <w lemma="πρυτανεία">πρυτανείας</w>· <w lemma="ὁ">τῶν</w> <w lemma="πρόεδρος">προέδ 168 <lb break="no" n="5"/>ρων</w> <w lemma="ἐπιψηφίζω">ἐπεψήφιζεν</w> <persName type="private" ref="GEIListPers/#pvt0059"><name nymRef="Θεόφιλος"><w lemma="Θεόφιλος">Θεόφιλο 169 <lb break="no" n="6"/>ς</w></name></persName> <placeName ref="GEIListPlace/#plc0118"><w lemma="Φηγούσιος">Φηγούσιος</w></placeName>· <w lemma="δοκέω">ἔδοξεν</w> <w lemma="ὁ">τῆι</w> <w lemma="βουλή">β 170 <lb break="no" n="7"/>ουλεῖ</w>· <persName type="private" ref="GEIListPers/#pvt0060"><name nymRef="Ἀντίδοτος"><w lemma="Ἀντίδοτος">Ἀντίδοτος</w></name> <persName type="private" ref="GEIListPers/#pvt0061"><name nymRef="Ἀπολλόδωρος"><w lemma="Ἀπολλόδωρος">Ἀπολλο 171 <lb break="no" n="8"/>δώρου</w></name></persName> <placeName ref="GEIListPlace/#plc0117"><w lemma="Συπαλήττιος">Συπαλήττιος</w></placeName></persName> <w lemma="εἶπον">εἶπε 172 <lb break="no" n="9"/>ν</w>· <w lemma="περί">περὶ</w> <w lemma="ὅς">ὧν</w> <w lemma="λέγω">λέγουσιν</w> <w lemma="ὁ">οἱ</w> <placeName ref="GEIListPlace/#plc0017"><w lemma="Κιτιεύς">Κιτ 173 <lb break="no" n="10"/>ιεῖς</w></placeName> <w lemma="περί">περὶ</w> <w lemma="ὁ">τῆς</w> <w lemma="ἵδρυσις">ἱδρύσειως</w> 174 <lb n="11"/><w lemma="ὁ">τῆι</w> <persName type="divine" ref="GEIListPers/#div0007"><name nymRef="Ἀφροδίτη"><w lemma="Ἀφροδίτη">Ἀφροδίτηι</w></name></persName> <w lemma="ὁ">τοῦ</w> <w lemma="ἱερόν">ἱεροῦ</w>, 175 <lb n="12"/><w lemma="ψηφίζω">ἐψηφίσθαι</w> <w lemma="ὁ">τεῖ</w> <w lemma="βουλή">βουλεῖ</w> <w lemma="ὁ">το 176 <lb break="no" n="13"/>ὺς</w> <w lemma="πρόεδρος">προέδρους</w> <w lemma="ὅς">οἳ</w> <w lemma="ἄν">ἂν</w> <w lemma="λαγχάνω">λάχωσ 177 <lb break="no" n="14"/>ι</w> <w lemma="προεδρεύω">προεδρεύειν</w> <w lemma="εἰς">εἰς</w> <w lemma="ὁ">τὴν</w> <w lemma="πρῶτος">πρ 178 <lb break="no" n="15"/>ώτην</w> <w lemma="ἐκκλησία">ἐκκλησίαν</w> <w lemma="προσάγω">προσαγα 179 <lb break="no" n="16"/>γεῖν</w> <w lemma="αὐτός">αὐτοὺς</w> <w lemma="καί">καὶ</w> <rs type="economic"><w lemma="χρηματίζω">χρηματί 180 <lb break="no" n="17"/>σαι</w></rs>, <w lemma="γνώμη">γνώμην</w> <w lemma="δέ">δὲ</w> <w lemma="συμβάλλω">ξυνβάλλεσ 181 <lb break="no" n="18"/>θαι</w> <w lemma="ὁ">τῆς</w> <w lemma="βουλή">βουλῆς</w> <w lemma="εἰς">εἰς</w> <w lemma="ὁ">τὸν</w> <w lemma="δῆμος">δῆ 182 <lb break="no" n="19"/>μον</w> <w lemma="ὅτι">ὅτι</w> <w lemma="δοκέω">δοκεῖ</w> <w lemma="ὁ">τῆι</w> <w lemma="βουλή">βουλεῖ</w> 183 <lb n="20"/><w lemma="ἀκούω">ἀκούσαντα</w> <w lemma="ὁ">τὸν</w> <w lemma="δῆμος">δῆμον</w> <w lemma="ὁ">τῶν</w> 184 <lb n="21"/><placeName ref="GEIListPlace/#plc0017"><w lemma="Κιτιεύς">Κιτιείων</w></placeName> <w lemma="περί">περὶ</w> <w lemma="ὁ">τῆς</w> <w lemma="ἵδρυσις">ἱδρύσ 185 <lb break="no" n="22"/>ειως</w> <w lemma="ὁ">τοῦ</w> <w lemma="ἱερόν">ἱεροῦ</w> <w lemma="καί">καὶ</w> <w lemma="ἄλλος">ἄλλου</w> 186 <lb n="23"/><placeName ref="GEIListPlace/#plc0003"><w lemma="Ἀθηναῖος">Ἀθηναίων</w></placeName> <w lemma="ὁ">τοῦ</w> <w lemma="βούλομαι">βουλομένο 187 <lb break="no" n="24"/>υ</w> <w lemma="βουλεύω">βουλεύσασθαι</w> <w lemma="ὅτι">ὅτι</w> <w lemma="ἄν">ἂν</w> <w lemma="αὐτός">αὐ 188 <lb break="no" n="25"/>τῶι</w> <w lemma="δοκέω">δοκεῖ</w> <w lemma="ἄριστος">ἄριστον</w> <w lemma="εἰμί">εἶναι</w>. 189 <lb n="26"/><w lemma="ἐπί">ἐπὶ</w> <persName type="private" ref="GEIListPers/#pvt0058"><name nymRef="Νικοκράτης"><w lemma="Νικοκράτης">Νικοκράτους</w></name></persName> <w lemma="ἄρχων">ἄρχοντ 190 <lb break="no" n="27"/>ος</w> <w lemma="ἐπί">ἐπὶ</w> <w lemma="ὁ">τῆς</w> <w lemma="Πανδιονίς">Πανδιονίδος</w> <w lemma="δεύτερος">δ 191 <lb break="no" n="28"/>ευτέρας</w> <w lemma="πρυτανεία">πρυτανείας</w>· <w lemma="ὁ">τῶν</w> 192 <lb n="29"/><w lemma="πρόεδρος">προέδρων</w> <w lemma="ἐπιψηφίζω">ἐπεψήφιζεν</w> <persName type="private" ref="GEIListPers/#pvt0062"><name nymRef="Φανόστρατος"><w lemma="Φανόστρατος">Φα 193 <lb break="no" n="30"/>νόστρατος</w></name> <placeName ref="GEIListPlace/#plc0119"><w lemma="Φιλαίδης">Φιλαίδης</w></placeName></persName>· <w lemma="δοκέω">ἔδο 194 <lb break="no" n="31"/>ξεν</w> <w lemma="ὁ">τῶι</w> <w lemma="δῆμος">δήμωι</w>· <persName type="private" ref="GEIListPers/#pvt0063"><name nymRef="Λυκοῦργος"><w lemma="Λυκοῦργος">Λυκο͂ργος</w></name> <persName type="private" ref="GEIListPers/#pvt0064"><name nymRef="Λυκόφρων"><w lemma="Λυκόφρων">Λ 195 <lb break="no" n="32"/>υκόφρονος</w></name></persName> <placeName ref="GEIListPlace/#plc0116"><w lemma="Βουτάδης">Βουτάδης</w></placeName></persName> <w lemma="εἶπον">εἶπ 196 <lb break="no" n="33"/>εν</w>· <w lemma="περί">περὶ</w> <w lemma="ὅς">ὧν</w> <w lemma="ὁ">οἱ</w> <rs type="economic"><w lemma="ἔμπορος">ἔνποροι</w></rs> <w lemma="ὁ">οἱ</w> <placeName ref="GEIListPlace/#plc0017"><w lemma="Κιτιεύς">Κ 197 <lb break="no" n="34"/>ιτιεῖς</w></placeName> <w lemma="δοκέω">ἔδοξαν</w> <w lemma="ἔννομος">ἔννομα</w> <w lemma="ἱκετεύω">ἱκ 198 <lb break="no" n="35"/>ετεύειν</w> <w lemma="αἰτέω">αἰτοῦντες</w> <w lemma="ὁ">τὸν</w> <w lemma="δῆμος">δ 199 <lb break="no" n="36"/>ῆμον</w> <rs type="economic"><w lemma="χωρίον">χωρίου</w></rs> <rs type="economic"><w lemma="ἔγκτησις">ἔνκτησιν</w></rs> <w lemma="ἐν">ἐν</w> 200 <lb n="37"/><w lemma="ὅς">ὧι</w> <w lemma="ἱδρύω">ἱδρύσονται</w> <w lemma="ἱερόν">ἱερὸν</w> <persName type="divine" ref="GEIListPers/#div0007"><name nymRef="Ἀφροδίτη"><w lemma="Ἀφροδίτη">Ἀφρ 201 <lb break="no" n="38"/>οδίτης</w></name></persName>, <w lemma="δοκέω">δεδόχθαι</w> <w lemma="ὁ">τῶι</w> <w lemma="δῆμος">δήμ 202 <lb break="no" n="39"/>ωι</w> <w lemma="δίδωμι">δοῦναι</w> <w lemma="ὁ">τοῖς</w> <rs type="economic"><w lemma="ἔμπορος">ἐμπόροις</w></rs> 203 <lb n="40"/><w lemma="ὁ">τῶν</w> <placeName ref="GEIListPlace/#plc0017"><w type="Κιτιεύς">Κιτιέων</w></placeName> <rs type="economic"><w lemma="ἔγκτησις">ἔνκτησι<supplied reason="lost">ν</supplied></w></rs> <rs type="economic"><w lemma="χωρίον">χ<supplied reason="lost">ω</supplied> 204 <lb break="no" n="41"/>ρίου</w></rs> <w lemma="ἐν">ἐν</w> <w lemma="ὅς">ὧι</w> <w lemma="ἱδρύω">ἱδρύσονται</w> <w lemma="ὁ">τὸ</w> 205 <lb n="42"/><w lemma="ἱερόν">ἱερὸν</w> <w lemma="ὁ">τῆς</w> <persName type="divine" ref="GEIListPers/#div0007"><name nymRef="Ἀφροδίτη"><w lemma="Ἀφροδίτη">Ἀφροδίτης</w></name></persName> <w lemma="καθάπερ">καθ 206 <lb break="no" n="43"/>άπερ</w> <w lemma="καί">καὶ</w> <w lemma="ὁ">οἱ</w> <placeName ref="GEIListPlace/#plc0018"><w lemma="Αἰγύπτιος">Αἰγύπτιοι</w></placeName> <w lemma="ὁ">τὸ</w> 207 <lb n="44"/><w lemma="ὁ">τῆς</w> <persName type="divine" ref="GEIListPers/#div0008"><name nymRef="Ἶσις"><w lemma="Ἶσις">Ἴσιδος</w></name></persName> <w lemma="ἱερόν">ἱερὸν</w> <w lemma="ἱδρύω">ἵδρυντ 208 <lb break="no" n="45"/>αι</w>. 209 </ab> 210 </div> 211 <div type="translation" xml:lang="en" xml:space="preserve"> 212 <head>Translation</head> 213 <lb/><p>Gods.</p> 214 <lb/><p>During the archonship of Nikokrates, in the first prytany of the tribe of Ageidos, Theophilos of Phegaea, of the presiding committee, put the following to a vote. It was resolved by the <foreign xml:lang="grc-Latn">boule</foreign>. Antidotos, son of Apollodoros of Sypalettos, proposed: as far as the Kitians’ proposal about the establishment of the temple to Aphrodite is concerned, it is resolved by the <foreign xml:lang="grc-Latn">boule</foreign> that the presiders who are chosen by lot to preside in the first assembly shall bring it forward and place the matter on the agenda and put to the <foreign xml:lang="grc-Latn">demos</foreign> the proposal of the <foreign xml:lang="grc-Latn">boule</foreign>: that it seems good to the <foreign xml:lang="grc-Latn">boule</foreign> that the <foreign xml:lang="grc-Latn">demos</foreign> shall decide whatever seems the best for it, having heard the Kitians regarding the building of the temple and any other Athenian who wishes.</p> 215 <lb/><p>During the archonship of Nikokrates, in the second prytany of the tribe of Pandionis, Phanostratos of the deme of Philaidae, one of the presiders, put the following to a vote: decided by the <foreign xml:lang="grc-Latn">demos</foreign>; Lykourgos, son of Lykophron, of the deme of Boutadai, proposed: regarding the legitimate request the Kitian merchants made asking the <foreign xml:lang="grc-Latn">demos</foreign> for the right to acquire a plot of land on which they propose to establish a temple of Aphrodite, be it resolved by the <foreign xml:lang="grc-Latn">demos</foreign> to grant to the Kitian merchants the ownership of the land to establish the temple of Aphrodite, in the same way that also the Egyptians established the temple of Isis.</p> 216 </div> 217 218 <div type="commentary" xml:lang="en" xml:space="preserve"> 219 <head>Commentary</head> 220 <lb/><p>The document consists of two distinct parts. The first (ll. 2-25) is a decree of the Athenian <foreign xml:lang="grc-Latn">boule</foreign> which records the motion of Antidotos, passed during the first prytany of Nicocrates’ archonship (ll. 2-8), i.e. in the summer of 333 BC (Nikokrates was archon in 333/2 BC: see <bibl>Dinsmoor 1931, 357</bibl>; <bibl>Meritt 1977, 169</bibl>; the decrees and laws where his name appears are listed by <bibl><ref target="GEIBibl/#bibl0189">Kloppenborg, Ascough, <title>Greco-Roman Associations</title> I</ref>, 28</bibl>). Nothing else is known about the proposer of the <foreign xml:lang="grc-Latn">probouleuma</foreign>, except that he must have been a member of the <foreign xml:lang="grc-Latn">boule</foreign> who was to serve again in 328/7 BC (see <bibl><title>Agora</title> XV 49.26</bibl>). The motion is in response to the request of a group of merchants from Kition in Cyprus to have the permission to build up a temple of Aphrodite (ll. 9-11). Antidotos proposed to entrust the matter in question to the Athenian <foreign xml:lang="grc-Latn">ekklesia</foreign>: the Kitian delegates should be brought by the <foreign xml:lang="grc-Latn">proedroi</foreign> before the <foreign xml:lang="grc-Latn">ekklesia</foreign> at its next meeting (ll. 12-17; in fact at least one <foreign xml:lang="grc-Latn">ekklesia</foreign> meeting took place between the passing of the <foreign xml:lang="grc-Latn">probouleuma</foreign> and the passing of the <foreign xml:lang="grc-Latn">ekklesia</foreign>’s decree: see <bibl><title level="m">IG</title> II<edition>3</edition> 338</bibl>) and the <foreign xml:lang="grc-Latn">demos</foreign> should decide the question for the best after giving audience to them (ll. 17-25). The second portion of the stele (ll. 26-45) is a decree of the <foreign xml:lang="grc-Latn">demos</foreign> dated later the same year, at the time of the second prytany of the same archonship (so in the late summer of 333 BC). The decree passed on the motion of the leading politician Lykourgos (ll. 31,32; Lykourgos’ inscribed decrees and laws are listed by <bibl>Rhodes 1972 with 1984 Addenda 309</bibl>). He granted the Kitian merchants of the legal right to acquire and hold a plot of land (ll. 37, 41-2: <foreign xml:lang="grc">χωρίου ἔνκτησιν</foreign>) on which to erect the temple on the basis of the precedent foundation of a temple of Isis by the Egyptians (ll. 38-45).</p> 221 <lb/><p>This text is interesting in several aspects. First of all, for the light it sheds on the Athenian decision-making procedure and on the standard procedural language (for a brief discussion on the open <foreign xml:lang="grc-Latn">probouleuma</foreign>, see <bibl><ref target="GEIBibl/#bibl0030">Rhodes, Osborne, <title>GHI</title></ref> 91</bibl>; on the <foreign xml:lang="grc-Latn">hiketeria</foreign>, see <bibl>Arist., <title level="m">Ath.Pol.</title> 43.6</bibl> with <bibl>Rhodes 2016</bibl> <foreign xml:lang="Latn">ad loc.</foreign> with updated bibliography). Secondly, due to the nature of the permission granted. Normally non-citizens (<foreign xml:lang="grc-Latn">metoikoi</foreign>) were not allowed to own land in Attica (see <bibl>Harrison 1968, 153, 199, 237</bibl> <foreign xml:lang="Latn">et alii</foreign>). Such a permission was fundamental to legitimate the metics’ intention of continuing or even inaugurating their own cults and forms of worship, especially in view of the limited share they had in the native Attic cults (there has been disagreement whether this decree amounted to approving the introduction of a new cult or whether it merely concerned the right to acquire land; however, as <bibl><ref target="BGEIBibl/#bibl2254">Arnaoutoglou 2003</ref>, 90</bibl> states, the existence and legitimacy of the Kitian cult is tacitly acknowledged in the grant, and it is possible that both the Kitians, like the Egyptians, had already formed cult associations, sharing cultic space in some other sanctuary; see also <bibl>Papazarkadas 2011, 200-201</bibl>). Therefore, metics wishing to acquire a plot of land on which to erect a shrine to a foreign god were required to find a sponsor and to submit a formal request to the <foreign xml:lang="grc-Latn">boule</foreign>, who determined whether it should be referred to the <foreign xml:lang="grc-Latn">ekklesia</foreign>. This one had the final say for the grant of <foreign xml:lang="grc-Latn">choriou enktesis</foreign>.</p> 222 <lb/><p>As far as the meaning of the term <foreign xml:lang="grc">χωρίον</foreign> is concerned, see <bibl>Finley 1952, 59-60 and notes on 251-252</bibl>, according to which it means 'building lot', and <bibl>Pritchett 1956, 268-269</bibl>, who concludes, from examples in Thukydides and from inscriptions that <foreign xml:lang="grc-Latn">chorion</foreign> means ‘land’, ‘landed property’, ‘estate’; see also, more recently, <bibl>Lambert 1997, 225-226</bibl> and <bibl>Jones 2004, 17-47 <foreign xml:lang="Latn">passim</foreign></bibl>. As <bibl><ref target="GEIBibl/#bibl0114">Pečírka 1966</ref>, 60 n. 2</bibl> noticed, one must pay attention to the fact that this is the only time the Athenian <foreign xml:lang="grc-Latn">ekklesia</foreign> used this term in relation to a grant of <foreign xml:lang="grc-Latn">enktesis</foreign> instead of the standard formula <foreign xml:lang="grc-Latn">enktesis tes ges</foreign>, perhaps because the plot of land had already been chosen and a more concrete term had to be employed. There is another example of the use of the term in relation to a plot on which a temple is located: that is the case of <bibl><title level="m">IG</title> II<edition>2</edition> 4960-4963, 4969</bibl>, fragments of the so-called ‘Monument of Telemachos’ (see <bibl><title level="m">SEG</title> 47 232, l. 22</bibl>, where a new text of the fragments is provided; for a full commentary of the inscription see <bibl>Clinton 1994, 21-34</bibl>).</p> 223 <lb/><p>We do not have many records of grants of this type. In fact, we know of three extant cases: the Thracians for the temple of Bendis (<bibl><title level="m">IG</title> II<edition>2</edition> 1283, ll. 4-6</bibl>; for a brief discussion of the history of the Bendis groups in Athens and the Piraeus with update bibliography, see <bibl><ref target="GEIBibl/#bibl0189">Kloppenborg, Ascough 2011</ref>, no. 23</bibl>), the Egyptians for the temple of Isis (ll. 43-46 of our inscription) and the Kitian merchants for the temple of Aphrodite. Aphrodite was said to have been born in Cyprus (<bibl>Hes. <title level="m">Theog.</title> 188-200</bibl>; for an extensive treatment of the relationship between Cyprus and Aphrodite see <bibl>Pirenne-Delforge 1994, 309-369</bibl>), where Kition was. Two dedications to Aphrodite Ourania, of uncertain date, have been discovered in the southern part of the Piraean peninsula, one bearing the name of a Kitian woman as dedicator (<bibl><title level="m">IG</title> II<edition>2</edition> 4636; 4637</bibl>; for a brief discussion of Aphrodite Ourania’s cult in the Pireaus see <bibl><ref target="GEIBibl/#bibl2239">Garland 1987</ref>, 112-113</bibl>). Although this inscription does not specify which Aphrodite is to be honoured, the goddess mentioned in it has been identified with the Syrian Aphrodite or Aphrodite Ourania, who was also worshipped by the Athenians in the north-west corner of the Agora (for a detailed discussion of her Athenian cult site and her iconography in artistic and literary evidence in <bibl><ref target="GEIBiibl/#bibl2240">Rosenzweig 1999</ref>, 89-124</bibl>) The meaning of the absence of the epithet which commonly goes with the goddess in her oriental manifestation is not clear.</p> 224 <lb/><p>The construction of the temple of Isis in the Piraeus by the Egyptians was conducted in the same terms of the Kitian temple (ll. 42-43). We know neither the exact date of this grant (we only have the <foreign xml:lang="Latn">terminus ante quem</foreign>, i.e. 333/2 BC) nor where the temple to Isis was built. No trace of the temple has been discovered up to now. Therefore two different scenarios have been proposed. Following <bibl><ref target="GEIBibl/#bibl2241">Koehler, Hermes, 5, 1871</ref>, 352</bibl>, some scholars (<bibl>Dittenberger, <title level="m">Syll.</title><edition>3</edition> 280</bibl>, <bibl>Tod, <title level="m">GHI</title> 189</bibl> <foreign xml:lang="Latn">et alii</foreign>) think that Lykourgos, the proposer of our decree, is not simply referring to a precedent, but he is implicitly hinting at the role for the concession of <foreign xml:lang="grc-Latn">enktesis</foreign> to the Egyptians played by his grandfather Lykourgos, whose nickname Ibis was mentioned by <bibl>Aristophanes (<title level="m">Av.</title> 1296</bibl>; see also <bibl><title level="m">Schol. Ar. Av.</title> 1296a-b</bibl>, which preserves two fragments, from Cratinus F 32 and Pherecrates F 11, where the same Lykourgos is mocked). However we have no proof that the elder Lykourgos proposed the grant of <foreign xml:lang="grc-Latn">enktesis</foreign> for a temple to Isis in the Athenian assembly, nor do we possess the slightest piece of evidence which allows us to firmly identify the Lykourgos who was given the nickname Ibis with the grandfather of Lykourgos the younger (see <bibl><ref target="GEIBibl/#bibl0114">Pečírka 1966</ref>, 61</bibl>; <bibl>PAA 611320</bibl>). A more sober view was taken by <bibl><ref target="GEIBibl/#bibl2252">Dow 1937</ref>, 185</bibl> (followed by <bibl><ref target="GEIBibl/#bibl0114">Pečírka 1966</ref>, 61</bibl> and <bibl>Mitchel 1970, 32-33</bibl>), who claims that Lykourgos here is referring not to a motion made by his grandfather in the distant past, but to a precedent recently set by himself. Nevertheless, the text does not allow us go any further. I would only stress the fact that, as has been suggested above (see Dating), the inscription is not the original one officially engraved under the direction of the Assembly; I wonder if the official exemplar could have borne more information.</p> 225 <lb/><p>Anyway, the Thracians, the Egyptians and the Kitians are the only metics known to have sought and obtained official permission to establish <foreign xml:lang="grc-Latn">hiera</foreign>. The fact that none of the cults which made their entry in Athens subsequently allude to the privilege of <foreign xml:lang="grc-Latn">enktesis</foreign> might show that this was not perceived as a privilege anymore (see <bibl><ref target="GEIBibl/#bibl2239">Garland 1987</ref>, 108</bibl>).</p> 226 <lb/><p>One may wonder why Athenians should have granted this kind of right to metics. This was not only a matter of mere <foreign xml:lang="grc-Latn">philoxenia</foreign>. As many scholars have pointed out (since <bibl><ref target="GEIBibl/#bibl2242">Foucart 1873</ref>, 131</bibl>), the reason for this religious concession to non-Athenians may lie in economic and political motives. Strongly defeated twice in mid-fourth century, firstly at the hands of its allies in 355 and secondly by Philip II at Cheronea in 338, Athens was deprived of its empire. It maintained possession of only a few islands and its cleruchies in the Chersonese, trying to protect the trade route to the Black Sea. To make things worse, both metic and foreign merchants started leaving Athens, because their stay in the city did them more harm than good (<bibl>Isocr. 21.8</bibl>; <bibl>Xen. <title level="m">Poroi</title> 2</bibl>). We also have to bear in mind that Athens went through a severe grain shortage between 330 and 323/2 BC (evidence is collected and discussed by <bibl>Garnsey 1988, 150-162</bibl>; see also <bibl>Pezzano 1985, 104-107</bibl>, <bibl>Faraguna 1992, 330-333</bibl>; on the problem of the Athenian grain supply in the fourth century, see recently <bibl>Moreno 2007</bibl>).</p> 227 <lb/><p>It was time for Athens to learn to rely upon its own sources. Thus, after the Social War a financial recovery took place in Athens, coordinated by Eubulos in the 350s and 340s and by Lykourgos in the 330s and 320s. It is often said that the guidelines of Eubulos’ programme are, if not inspired by, at least comparable with the proposals Xenophon made in his <title level="m">Poroi</title> (see <bibl>Cawkwell 1963, 56</bibl> <foreign xml:lang="Latn">et alii</foreign>); some even posit that Xenophon’s ideas betoken Lykourgos’ program for financial and economic recovery in the aftermath of the disaster of Chaeronae and the changes of the Hellenistic era (see <bibl>Faraguna 1992, 289-380</bibl>). Be that as it may, I think it is interesting to notice how particular attention, shared both by Xenophon and Lykourgos, was paid towards metics. Writing about 355/4 BC, Xenophon suggested specific measures which should not only improve the conditions of metics, but also attract foreign traders to the Piraeus. In particular, having listed what already made Athens an unrivalled commercial centre (<title level="m">Poroi</title> 3.1-2), he made a few suggestions such as prompt settlement of disputes, special honours for merchants, an increase in the number of lodging-houses for ship-owners near the harbour and hotels to accommodate visitors (<foreign xml:lang="La">ibid.</foreign> 3.3-13). Since there were many vacant sites for houses within the city walls, he also recommended granting the freehold of the land to approved applicants on which to erect houses, so as to find a larger and better class of persons desiring to live at Athens (<foreign xml:lang="m">ibid.</foreign> 2.6). For a commentary of the passages quoted see <bibl>Giglioni Bodei 1970 <foreign xml:lang="Latn">ad loc.</foreign></bibl>; <bibl>Gauthier 1976 <foreign xml:lang="Latn">ad loc.</foreign></bibl></p> 228 <lb/><p>It is into this frame that we might put this decree proposed by Lykourgos. Trade was vital to Athens and the foreign merchants were vital to trade. Thus it was fundamental to attract them. It was necessary to care for their happiness and well-being. A way to do that was the concession of <foreign xml:lang="grc-Latn">choriou enktesis</foreign>. In a few words, the concession of rights to foreign cult associations may have provided the Athenian state with the means to liaise with the foreign communities which were essential for its economy. Finally, there was the building of the new sanctuaries, which was at the same time a good opportunity to create jobs and to decorate further the Peiraeus: a thing which Lykourgos seemed to care for (on Lykourgos’ building program and its interpretation see <bibl>Faraguna 1992, 257-269</bibl>).</p> 229 <lb/> 230 <lb/> 231 <lb/><p>Arnaoutoglou, I.N. (2003), <title level="m">Thusias heneka kai sunousias. Private Religious Associations in Hellenistic Athens</title>, Athens</p> 232 <lb/><p>Austin, M.M. and P. Vidal-Naquet (1977), <title level="m">Economic and Social History of Ancient Greece. An Introduction</title>, Berkeley-Los Angeles</p> 233 <lb/><p>Cawkwell, G.L. (1963), 'Eubulus', <title>JHS</title> 83, 47-67</p> 234 <lb/><p>Clerc, M. (1893), <title level="m">Les métèques athéniens</title>, Paris</p> 235 <lb/><p>Clermont-Ganneau, C.S. (1888), <title level="m">Recueil d’archéologie orientale 1</title>, Paris</p> 236 <lb/><p>Clinton, K. (1994) 'The Epidauria and the Arrival of Asclepius in Athens', in R. Hägg (ed.), <title level="m">Ancient Greek Cult Practice from the Epigraphical Evidence</title>. Proceedings of the Second International Seminar on Ancient Greek Cult, organized by the Swedish Institute at Athens, 22-24 November 1991, Stockholm, 17-34</p> 237 <lb/><p>Dow, S. (1937), 'The Egyptians Cults in Athens', <title>HThR</title> 30, 183-232</p> 238 <lb/><p>Dow, S. (1962), 'The Purported Decree of Themistokles: Stele and Inscription', <title>AJA</title> 66, 353-368</p> 239 <lb/><p>Dinsmoor, W.M. (1931), <title level="m">The Archons of Athens in the Hellenistic Age</title>, Cambridge, MA</p> 240 <lb/><p>Faraguna, M. (1992), <title level="m">Atene nell'età di Alessandro. Problemi politici, economici, finanziari</title>, Roma</p> 241 <lb/><p>Finley, M.I. (1952), <title level="m">Studies in Land and Credit in Ancient Athens, 500-200 B.C.: The Horos-Inscriptions</title>, New Brunswick, N.J.</p> 242 <lb/><p>Foucart, P. (1873), <title level="m">Des associations religieuses chez les Grecs. Thiases, éranes, orgéons, avec le texte des inscriptions relatives à ces associations</title>. Paris</p> 243 <lb/><p>Garland, G. (1987), <title>The Piraeus From the Fifth to the First Century B.C.</title>, London</p> 244 <lb/><p>Garnsey, P. (1988), <title level="m">Famine and Food Supply in the Graeco-Roman World. Responses to Risk and Crisis</title>, Cambridge</p> 245 <lb/><p>Gauthier, Ph. (1976), <title level="m">Un commentaire historique des Poroi de Xénophon</title>, Paris</p> 246 <lb/><p>Giglioni Bodei, G. (1970) <title level="m">Xenophontis De Vectigalibus</title>, Firenze</p> 247 <lb/><p>Harding, Ph. (1985), <title level="m">From the end of the Peloponnesian war to the battle of Ipsus. Translated documents of Greece and Rome</title>, II, Cambridge</p> 248 <lb/><p>Harrison, A.R.W. (1968), <title level="m">The Law of Athens</title>, Oxford</p> 249 <lb/><p>Jones, N.F. (2004), <title level="m">Rural Athens under the democracy</title>, Philadelphia</p> 250 <lb/><p>Kloppenborg, J.S. and R.S. Ascough (2011), <title level="m">Greco-roman associations: texts, translations, and commentary. Vol. 1: Attica, Central Greece, Macedonia, Thrace</title>, Boston-Berlin</p> 251 <lb/><p>Koehler, U. (1871), 'Studien zu den attischen Psephismen XI', <title>Hermes</title> 5, 328-53</p> 252 <lb/><p>Lambert, S.D. (2005), 'Athenian State Laws and Decrees 352/1-322/1: II. Religious Regulations', <title>ZPE</title> 154, 125-159</p> 253 <lb/><p>Le Guen-Pollet, B. (1991), <title level="m">La vie religieuse dans le monde grec du Ve au IIIe siècle avant notre ère. Choix de documents épigraphiques traduits et commentés</title>, Toulouse</p> 254 <lb/><p>Merrit, B.D. (1977), 'Athenian Archons 347/6–48/7 B.C.', <title>Historia</title> 26, 161-91</p> 255 <lb/><p>Mitchel, F.W. (1970), <title level="m">Lykourgan Athens: 338-322</title>, Cincinnati</p> 256 <lb/><p>Moreno, A. (2007), <title level="m">Feeding the democracy: The Athenian Grain Supply in the Fifth and Fourth Centuries BC</title>, Oxford</p> 257 <lb/><p>Papazarkadas, N. (2011), <title level="m">Sacred and Public Land in Ancient Athens</title>, Oxford</p> 258 <lb/><p>Pečírka, J. (1966), <title level="m">The Formula for the Grant of Enktesis</title>, Praha</p> 259 <lb/><p>Pezzano, R. (1985), 'Atene, il grano e la stele cirenaica', <title>GFF</title> 8, 104-107</p> 260 <lb/><p>Pirenne-Delforge, V. (1994), <title level="m">L’Aphrodite grecque</title>, Liège</p> 261 <lb/><p>Pritchett, W.K. (1956), 'Attic stelai: Part II', <title>Hesperia</title> 25, 178-328</p> 262 <lb/><p>Rhodes, P.J. (1971), <title level="m">Greek Historical Inscriptions 359-323 BC</title>, Durham</p> 263 <lb/><p>Rhodes, P.J. (1972), <title level="m">The Athenian Boule</title>, Oxford</p> 264 <lb/><p>Rhodes, P.J. (2016), <title level="m">Aristotele. Costituzione degli Ateniesi</title>, a cura di P.J. Rhodes, traduzione di A. Zambrini, T. Gargiulo, P.J. Rhodes, Bologna</p> 265 <lb/><p>Roberts, E. S. and E. A. Gardner (1905), <title level="m">An Introduction to Greek Epigraphy, Part II: The Inscriptions of Attica</title>, Cambridge</p> 266 <lb/><p>Rosenzweig, R. (1999), <title level="m">Aphrodite in Athens: a study of art and cult in the classical and late classical periods</title>, Ann Arbor</p> 267 <lb/><p>Rosenzweig, R. (2004), <title level="m">Worshipping Aphrodite: Art and Cult in classical Athens</title>, Ann Arbor</p> 268 <lb/><p>Schwenk, C.J. (1985), <title level="m">Athens in the age of Alexander: the dated laws and decrees of “the Lykourgan era” 338-322 B.C.</title>, Chicago</p> 269 <lb/><p>Simms, R.R. (1988/9), 'Isis in Classical Athens', <title>CJ</title> 84, 216-221</p> 270 <lb/><p>Tracy, S. (1995), <title level="m">Athenian Democracy in Transition: Attic letter-cutters of 340 to 290 BC</title>, Berkeley</p> 271 <lb/><p>Whitehead, D. (1977), <title level="m">The Ideology of the Athenian Metic</title>, Cambridge</p> 272 </div> 273 274 275 <div type="commentary" xml:lang="en"> 276 <head>Author</head> 277 <p>Flavio Santini</p> 278 </div> 279 280 <div type="commentary" xml:lang="en"> 281 <head>Last update</head> 282 <p>December 2017</p> 283 </div> 284 285 <div type='commentary' xml:lang='en'> 286 <head>DOI</head> 287 <p>10.25429/sns.it/lettere/GEI015</p> 288 </div> 289 </body> 290 </text> 291</TEI>