Hostname: page-component-586b7cd67f-rdxmf Total loading time: 0 Render date: 2024-11-28T14:41:46.658Z Has data issue: false hasContentIssue false
  • English
  • Français

A Sanctuary of Leto at Oenoanda

Published online by Cambridge University Press:  15 June 2015

Alan Hall
Get access Rights & Permissions [Opens in a new window]

Extract

Among the new inscriptions which have come to light during the Oenoanda surveys of 1974 to 1977 is a group of four which are of particular interest in view of their subject matter and place of origin on the site. All were found close together in 1975, among recently overthrown and heavily disturbed ruins of a building or buildings constructed against a cliff face on the lower, north-western slopes of the site. These ruins lie some 300 m. northwards along the hill-side from a set of rock-cut tombs, which were first reported by Rudolf Heberdey and Ernst Kalinka in their monograph of 1897. One inscription from this group had already been published by Maurice Holleaux and Pierre Paris in 1886 and names Κατάγραφος son of Ἀρτέμων as ἱερεύς πρὸ πολέως Λητοῦς διὰ βίου.

Type
Research Article
Information
Anatolian Studies , Volume 27 , December 1977 , pp. 193 - 200
Copyright
Copyright © The British Institute at Ankara 1977

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 “The Oenoanda survey, 1974–6”, AS XXVI (1976) p. 191–7Google Scholar; “Results of a survey at Oenoanda, North Lycia, 1974–7”, TAD. (forthcoming); both by the present author.

2 The inscriptions are now housed in the Museum in Fethiye, to whose Director, Bay Salih Kütük, I am grateful for much friendly assistance during the survey. For permission to carry out the project, on behalf of the British Institute of Archaeology at Ankara, we owe warmest thanks to the Directorate-General of Museums and Antiquities, Ministry of Culture, in Ankara.

3 “Bericht über zwei Reisen im Südwestlichen Kleinasien”, Denkschrift der Akademie d. Wissenschaften in Wien, phil.-hist. Klasse XLV (1897) p. 54 no. 79Google Scholar. Heberdey's records, made in 1895, were never fully published, but remain in the Vienna Schedae, and include the texts of other rock-cut inscriptions in this group. I owe this information to Professor George Bean, who gave me invaluable help in interpreting the new material. I am also gratful for advice to Dr Dorothy Crawford and Professor Keith Hopkins.

4 “Inscriptions d'Oenoanda”, BCH X (1886), p. 234–5Google Scholar, no. 14.

5 The name Κατάγραφος is uncommon. For names formed from γραφή or from γράφω, see the remarks of Bernard, A., Les Inscriptions grecques de Philae, Vol. II no. 286Google Scholar. I owe this reference to Miss Susan Sherwin-White, of Hertford College, Oxford.

6 For prayers to another goddess, see BCH IV (1880), p. 128Google Scholar (P. Foucart) (= SIG 3 1142) from Kula: ᾈρτέμιδι Ἀναείτι καὶ ∣ Μηνὶ Τιάμου Μελτίνη ∣ [ὑ]πὲρ τῆς ὁλοκληρίας ∣ [τῶν] ποδῶν εὐχὴν ∣ [ἀνέσ]τησεν. Also from Kula is the altar published by Robert, Louis in Hellenica X, (1955), p. 163Google Scholar: Ἀρτέμιδι Ἀνα[ίτι] ∣ καὶ Μηνὶ Τιάμου Ἀ[λε-] ∣άνδρα ὑπὲρ τῶν ∣ μαστῶν εὐχὴν ∣ ἀνέστησ(α)ν.

7 Zgusta, L., Kleinasiatische Personennamen (Prague 1964) no. 1111Google Scholar gives Ορρομ∥ας∥ as the nomiative form on the basis of the genitive Ορρομον in Heberdey/Kalinka, op. cit. p. 9 no. 29 from Kozaǧacı, near Toriaion (see Fig. 1 in G. E. Bean's “Notes and Inscriptions from the Cibyratis and Caralitis”, BSA, Vol. 51 (1956) p. 137Google Scholar). The present example suggests that the nominative form should be Ορρομους.

L. Robert has pointed out (in Noms indigènes dans l'Asie Mineure, (1963) p. 80Google Scholar) that the variant forms of the Greek name Ἀρτεμᾶς should not be confused with indigenous names such as Ἀρτιμης. Here we have Ἀρτειμᾶς; cf. JHS, Vol. 8 (1887) p. 256 no. 1Google Scholar, an example found by Smith, A. H. and Ramsay, W. M. at Pogla in Pisidia: (2–5) (14–17)Google Scholar.

8 See the discussion in Eugene Petersen and Felix von Luschan's Reisen in Lykien, Milyas und Kibyratis, Wien, 1889, Vol. II pp. 177–8Google Scholar, with Tafeln XXVI and XXVII, and compare this with the most recent treatment in McNicholl's, A. W. unpublished D. Phil, thesis (Oxford, 1971)Google Scholar, “Hellenistic Fortification from the Aegean to the Euphrates”, Ch. VI, section (ii) p. 203–10, with Plates 76–88.

9 The possibilities are Κιδραμᾶς, Κιδραμοας, Κιδραμουας, Κιδραμουης and Κιδραμυας.

10 “Slavery and the elements of freedom in ancient Greece”, Quarterly Bulletin of the Polish Institute of Arts and Sciences in America, Vol. II (1943), pp. 1–14Google Scholar; “Between slavery and Freedom”, American Historical Review, Vol. 50 (1945), pp. 213–27CrossRefGoogle Scholar; “The freedmen and the slaves of God”, Proc. of the American Phil. Assoc., Vol. 92 (1948), pp. 55–64Google Scholar.

11 “Inscriptions relating to Sacral Manumission and Confession”, H Th R, 1939, pp. 143–79, esp. pp. 153 fGoogle Scholar.

12 “The real meaning of Sacral Manumission”, H Th R, 1954 pp. 173–81Google Scholar.

13 For the weaknesses of this publication, see the remarks of , J. & Robert, L., Bull, Épigr. 1962, p. 135–7Google Scholar no. 58.

14 The island of Calymna is less than 150 km. from Oenoanda, as the crow flies.

15 Cameron, op. cit. pp. 153 f.

16 The verb ἀπολύειν normally announces freedom from παραμονή. For examples, see SGDI nos. 1717, 1811, 2015; also Fouilles de Delphes Vol. III. 3 Nos. 278, 292, 333, 354, 364, 398, 418; and Segre, op. cit. nos. 176 and 178.

17 For τό διάφορον in the sense of a sum of money, see the examples quoted in Liddell/Scott/Jones. Greek-English Lexicon. Professor Hopkins informs me that the price is low, by comparison with payments at Delphi.