CGRN 148

Date :

ca. 240 BC

Justification: lettering and prosopography of officials (Hallof - Bosnakis).

Provenance

Kos . Found in 1903 at the Asklepieion, in the lower staircase, close to the oriental gate (inv. no. AS 4). Now in the new storeroom in Kos town (inv. no. E 363).

Support

Opistographic stele of white marble, intact above and on the right (Face A), with its kymation broken off; now stuck into a base of gypsum.

Height: 73 cm
Width: 42 cm
Depth: 17.5 cm

Layout

etters: 0.9 cm high.

Space between lines: 0.6 cm high.

Bibliography

Edition here based on Hallof - Bosnakis IG XII.4 72.

Other edition: Herzog HGK 8.

Cf. also: Sokolowski LSCG 154; Le Guen-Pollet CDE 39, with French translation; IG-online , with the Greek text and translations into German and English.

Further bibliography: Herzog 1907; Sherwin-White 1978: 306; Hadzisteliou Price 1978: 153-154; Parker 1983: 252-254 with n. 105; Garland 1984; Loraux 1985; Georgoudi 1994; Scullion 1994: 86 n. 26; Price 1999: 70; Parker 2004; Pirenne-Delforge 2004; Clinton 2005; Karila-Cohen 2010; Georgoudi 2010; Delli Pizzi 2011; Paul 2013a; Peels 2016: 168-206; Carbon - Pirenne-Delforge 2017: 145-152.

Text

Face A

ἐπὶ μονάρχου Θευκλεῦς, μηνὸς Α[..^?.., ἐπὶ προστατᾶν δὲ]
Φιλωνίδα τοῦ Φιλίστου, Ἀναξικλε[ῦς τοῦ ..^?.., ..^?.. τοῦ]
Ἡρακλείτου, Ἐπικράτευς τοῦ Φίλωνο[ς, ..^?.. τοῦ ..^?..·]
ἐξαγηταὶ εἶπαν Πασίας Θεσσαλοῦ, ^v Ἱπ[π..^?.., ..^?..]
5 Θευδώρου· ^v ὅπως ταί τε ἁγνεῖαι καὶ τοὶ κα[θαρμοὶ ..^?.. κατὰ τοὺς ἱε]-
ροὺς καὶ πατρίους νόμους συντελῶντα[ι, ^v ἀγαθᾶι τύχαι, ^v δεδόχθαι τᾶι]
ἐκκλησίαι· ἑλέσθαι ἐπιστάτας ἐκ πάντων δύ[ο, τοὶ δὲ αἱρεθέντες ἐγδόντω]
στάλας ἐργάξασθαι δύο καὶ παραλαβόντ[ες παρὰ τῶν ..^?..]
τὰ γεγραμμένα ἐν τοῖς ἱεροῖς νόμοις περὶ τ[ᾶν ἁγνειᾶν ..^?.. καὶ τῶν]
10καθαρμῶν ἀναγραψάντω ἐς ἑκατέραν [στάλαν ..^?.. καὶ ἀναθέντω τὰν]
μὲν ἐς τὸ ἱερὸν τᾶς Δάματρος ἐς τὸν ἐντὸς [..^?.., τὰν δὲ ..^?..]-
ρωι τοῦ Ἀσκλαπιείου, τὸ δὲ γενόμενον ἀνάλ[ωμα δόντω τοὶ ταμίαι· αἰ δέ τι]-
νές κα παρὰ τὰ γεγραμμένα ἐξαγῶνται πε[ρὶ τούτων ἢ μὴ συντελῶντι ταῦτα]
ὡς γέγραπται, ἐνθύμιον αὐτοῖς ἔστω ὡς ἀσε[βήσασιν ἐς τὸ θεῖον· ἀναγραψάν]-
15τω δὲ κατὰ ταὐτὰ τοὶ ἄνδρες τὰ γεγραμμέν[α περὶ ..^?..]-
τα καὶ ἀναθέντω ἔς τε τὸ ἱερὸν τᾶς Ἀρτάμ[ιτος ..^?.. καὶ ἐς τὸ τᾶς]
Λοχίας καὶ ἐς τὸ Ἀφροδίσιον, παραδόντω δὲ [καὶ ἀντίγραφα τούτων ἀναθέμεν]
ἐς Ἰσθμὸν καὶ Ἁλάσαρναν, κατὰ ταὐτὰ δὲ κ[αὶ ..^?..]
εἷ τοὶ ἰατροὶ τάσσονται· ἔδοξε τᾶι βουλ[ᾶι καὶ τᾶι ἐκκλησίαι, γνώμα προστα]-
20τᾶν· χρῆσθαι τᾶι τῶν ἐξαγητᾶν ἐφό[δωι. ^vacat]
Δάματρος Ὀλυμπία[ς ..^?..·]
ἁγνεύεσθαι τὰν ἱέρην τῶνδε· ^v μυσαρῶι μ[ὴ ..^?..]
μηδὲ παρ᾿ ἥρωνα ἔσθεν μηδὲ ἐπιβαίνεν ἐ[φ᾿ ἡρῶιον μηδὲ ἐς οἰκίαν ἐσέρπεν ἐν ἇι]
κα γυνὰ τέκηι ἢ ἐκτρῶι ἁμερᾶν τριῶν ἀφ᾿ ἇς [κα ἁμέρας τέκηι ἢ ἐκτρῶι, μηδὲ ἐς οἰ]-
25κίαν ἐσέρπεν ἐν ὁποίαι κα ἄνθρωπος [ἀποθάνηι ἁμερᾶν πέντε ἀφ᾿ ἇς κα ἁμέρας]
ὁ νεκρὸς ἐξενιχθῆι, μηδὲ τῶν θνασ[ιδίων ..^?..]-
κτων μηδενὸς ἔσθεν· ^v τούτων τ[ῶν ..^?..]
ὥστε παραμαρτεῖν, ^v ὅ τι μέγ κα μ[υσαρὸν φάγηι, περιταμέσθω χοίρωι ..^?..]
καὶ ἀπὸ χρυσίου καὶ προσπερμεία[ς ..^?..· αἰ δέ τί κα τῶν]
30 ἄλλων συμβᾶι, ἀπὸ χρυσίου καὶ π[ροσπερμείας ..^?..·]
τὰ δὲ τέλεια ἅ κα ἀναλωθῆι ἔς τ[ε ..^?.. ἅ]-
παντα χωρὶς ἢ ἃ γέγραπται τὰ[ν ..^?.. τὸν]
μόναρχον καὶ τὸς ἱεροποιὸς [..^?..]
θύει ἁ ⟨ἱ⟩έρεια· ^v ἁ ἱερωσύνα ταύτ[α ἔστω τριακάδος ..^?.., πεντηκοσ]-
35τύος Πολλωνδᾶν· τὰν ἱέρε[ιαν ..^?..].
Δάματρος τᾶ[ς ..^?..·]
ἁγνεύεσθαι δὲ τὰν ἱέρειαν [τῶνδε· μυσαρῶι μὴ ..^?.. μη]-
δὲ ἐπιβαίνειν ἐφ᾿ ἡρῶιον μη[δὲ ἐς οἰκίαν ἐσέρπεν ἐν ἇι κα γυνὰ τέκηι ἢ ἐκτρῶι]
ἁμερᾶν τριῶν ἀφ᾿ ἇς κα [ἁμέρας τέκηι ἢ ἐκτρῶι, μηδὲ ἐς οἰκίαν ἐσέρπεν ἐ]-
40ν ὁποίαι κα ἄνθρωπος [ἀποθάνηι ἁμερᾶν πέντε ἀφ᾿ ἇς κα ἁμέρας ὁ νεκρὸς ἐξε]-
νιχθῆι, μηδὲ τῶν θνα[σιδίων ..^?.. μηδενὸς]
ἔσθεν· τούτων τῶν[..^?..],
[αἰ μ]έγ κά τι τῶμ μυ[σαρῶν φάγηι, περιταμέσθω χοίρωι ..^?.. καὶ ἀπὸ χρυ]-
[σίου κα]ὶ προσπερ[μείας ..^?..]
45[τῶγ γεγ]ραμμέν[ων ..^?..]
[..^?..]ενα[..^?..]
[..^?..]
[..^?..]

Face B

[αἰ δέ κα ..^?.. ἐς τὸ ἱερὸν ..^?..]αν ἐσενέγκηι ἰδιωτικὰν ἢ γυνὰ
[..^?.. τὸ ἱερὸν περιρα]νάτω χρυσίωι καὶ προσπερμείαι·
50[..^?.. τ]ὸ ξίφος τὸ ἱερὸν τούτων τι ποιήσηι,
[..^?..]ω. ^vacat
[αἰ δέ κα ..^?..] ποιησαμένα ἁ πόλις ἢ πριαμένα, καθαράτω
[..^?.. καὶ περιρανάτω χρυσίωι κ]αὶ προσπερμείαι καὶ τελεσάτω ὀῒ τελέωι ἐπι
[..^?..]αι· κατὰ ταὐτὰ δὲ εἴ κα καὶ τᾶν τραπεζᾶν τις
55[..^?..]αι ἢ ἀποβλῆι ἢ καταγῆι ἢ τὸ ξίφος τὸ [ἱ]ερὸν
[..^?.. κα]τὰ ταὐτὰ οἷσπερ τὸμ πέλυκυν γέγραπται,
[..^?..]νται, καὶ καθαρὰ ἔστω. ^vacat
[αἰ δέ τίς κα ..^?..]θαι ὁτιοῦν ὁπειοῦν, θύσας θύματα τὰ νομι-
[ζόμενα ..^?..· ἐπεὶ δέ κα τα]ῦτα καρπωθῆι, οἴνωι κατασβ[έσ]ας ἀνελὼν
60[..^?.. τὸ πῦρ τὸ] ἀΐδιον καὶ τᾶς γᾶς ἀπὸ τοῦ βωμοῦ ὧ κα μετα-
[φέρηι ..^?.. ἐκ] τοῦ ἱεροῦ μετενεικὼν καταβαλέτω ἐπὶ τὸμ
[..^?..]α ταῦτα περιρανάτω χρυσίωι καὶ προσπερμεί-
[αι ..^?.. κατὰ τὰ γεγραμ]μένα. ^vacat
[αἰ δέ κα ..^?.. δά]μωι ἢ θεσμὸς ἐμφανὴς ἦι ἢ ⟨ὀ⟩στέον ἀνθρώπου,
65[..^?..] ἢ νομὸς μὴ κεκαθαρμένος κατὰ τὸν νόμον
[..^?.. τὸ ὀ]στέον ἐκφερόντω καὶ θαπτόντω τοὶ δαμόται, εἷ
[κα ἦι τὸ ἱερόν· αἰ δέ τίς κα ἀγχισ]τεὺς ἢ κύριος ἦι τοῦ ἀποθανόντος ἢ ἐσελθόν-
[τος, ..^?..]ω αὐταμερὸν ἐπεί κα πύθωνται· ἐπεὶ δέ κα ἐξαρθῆι
[..^?.. καὶ μηδὲν ἔτι αὐτῶ]ν ἐμφανὲς ἦι, καθαράντω τὸ ἱερὸν τοὶ ἀγχιστεῖς
70[ἢ κύριοι· αἰ δέ κα μὴ ἔωντι ἀγχιστ]εῖς ἢ κύριοι, καθαράντω τοὶ δαμόται, εἷ κα ἦι τὸ ἱε-
[ρον· ..^?..] ἐξαγέτω ἁ ἱέρεια Κοροτρόφον κατὰ τὰ νομι⟨ζ⟩ό-
[μενα ..^?.. καὶ θυέτω ὗ]ν ἢ οἶν Κοροτρόφωι· ἐπεὶ δέ κα ταῦτα ποιήσων-
[τι, ..^?.. καθαράντω κ]αὶ περιρανάντω ἀπὸ χρυσίου καὶ προσπερ-
[μείας· τὸ δὲ ἀνάλωμα τελεσάντω τοὶ τ]αμίαι τᾶς πόλιος τοῖς δαμόταις, αἴ κα μὴ
75[ἔωντι ἀγχιστεῖς ἢ κύριοι τοῦ ἀποθ]ανόντος ἢ ἐσελθόντος· αἰ δέ κα ἐόντες
[ἀγχιστεῖς ἢ κύριοι μὴ ποιήσωντι κατὰ] τὰ γεγραμμένα, τοὶ δαμόται ἐξενει-
[κάντω καὶ καθαράντω καὶ ἐσπρασσέσ]θων παρὰ τῶν ἀγχιστέων ἢ κυρίων
[τὸ ἀνάλωμα, ἁ πρᾶξις ἔστω αὐτοῖς καθά]περ ἐγ δίκας· καθαίρεν δὲ καὶ τὰ ἴδι-
[α ..^?.. ὡς γέ]γραπται. ^vacat
80[αἰ δέ τίς κα ..^?.. ἀπάγξηται σχοι]νιδίωι, ὁ ἰδὼν πράτιστον καταλυσά-
[τω ..^?.. τὸ] δὲ ξύλον ἐξ οὗ κα ἀπάγξηται, ἀπο-
[..^?.. τ]ὸ σχοινίον ὁ ἰδών· αἰ δέ κα ἱερεὺς ἴδηι,
[..^?.. πο]ιεῖν. ^vacat
[αἰ δέ κα ..^?..] θύοντι θεοῖς ἢ θεαῖς οἷσιν κυόεν-
85[τα ..^?..]ανεν τῶν θυομένων ἱερείων ἅ κα
[..^?.. τ]ὸμ πριάμενον ἀποδόμεν τῶι ἀ-
[ποδομένωι ..^?.. τούτων ἦι ἀπο]φορά· τὸν δὲ ἀποδόμενον τὸ
[..^?..] ὅτι οὐ κυόεν οὐκ ἀπέδοτο,
[..^?.. τού]των ἦι ἀποφορά, ἀποδόμεν
90[..^?.. τὸ] ἱαρήιον ἀποδόμεν τὰν τι-
[μὰν ..^?..]. ^vacat
[αἰ δέ κα ..^?..] ἕπεσθαι ἐπὶ θυσίαν,
[..^?..] περι[..^?..]
[..^?..]

Translation

Face A

When Theukles was monarchos, in the month A[..., when] Philonidas, son of Philistos, Anaxikles, son of [... , ...], son of Herakleitos, Epicrates, son of Philon, [... (son of) ... were prostatai]: the exegetai Pasias, son of Thessalos, Hipp[... son of ..., ...], (5) son of Theudoros made the proposal. So that the purifications and cleansings [...] are performed [... according to the] sacred and ancestral laws, [with good fortune, may it be decided] by the assembly: to choose two epistatai from all (citizens), [the chosen men should put out a contract] for two steles to be manufactured, and having received [from the ...] (10) they should inscribe on both [steles] what is written in the sacred laws concerning the [purifications ... and the] cleansings, [... and set up the] one in the sanctuary of Demeter in the inside [..., and the other one ...] in the [...] of the Asklepieion, and [the treasurers should give the (money for the)] incurred costs. [If some] interpret against the writings concerning [these things or if they do not complete these tasks] as is written, let it be on their conscience as ones who have acted impiously [towards the deity]. (15) The men should also inscribe, according to these guidelines, the writings [concerning ...] and set them up in the sanctuary of Artemis [... and that of] Lochia and in the sanctuary of Aphrodite, and they should hand over [copies of these texts and set them up at] Isthmos and Halasarna, and according to these guidelines they should also [...] where the doctors are appointed. The council [and the assembly] have decided, on the proposition of the prostatai: (20) follow the procedure of the exegetai.

[...] of Demeter Olympia

The priestess should keep herself pure from the following things: with an impure thing (or person?) not [...] and not to eat at (the feast of) a hero nor to enter [the shrine of a hero nor to go into a house in which] a woman has given birth or miscarried, three days from [the day on which she gave birth or miscarried,] (25), nor to enter a house in which a human being [died for five days from the day on] the corpse is carried out, nor of dead animals [...] eat anything. Of these things [...] so that she is at fault. Whatever she has [eaten that is dirty, she should cut a piglet (and pour its blood) around her...] and (with water) from a gold (vessel) and a sprinkling with seeds. [If some of the] (30) other things has happened, (she should purify herself with water) from a gold (cup) and [a sprinkling with seeds ...]. Concerning the money that has been spent for the [...] everything, except what is written [... the] monarchos and the hieropoioi [...] the priestess sacrifices. Let this priesthood [belong to the triakas of ...] and the pentekostys of the Pollondai. (35) The priestess [...]

[...] of Demeter the [...]

[...] The priestess should keep herself pure [from the following things: with an impure person/thing not ...] nor to enter the shrine of a hero [nor to go into a house in which a women has given birth or miscarried], three days from the [day on which she gave birth or miscarried, nor to enter a house] (40) in which a human being [died for five days from the day on the corpse] is carried out, nor of dead animals [...] eat [anything]. Of these things [...] if she [has eaten any polluted food, she should cut a piglet (and pour its blood) around her [...] and (with water) from a gold (cup) and] a sprinkling of seeds [...] (45) of the writings [...].

Face B

If [...] brings in [to the sanctuary] a private [...] or if a woman [... let her (the priestess?) sprinkle around the sanctuary] with (water in) a gold (cup) and seeds [...] (50) the sacred sword [... (if?)...] does any of these things [...]. If [...] the city, having manufactured or bought [...], let her purify and [sprinkle around with (water from) a gold (cup)] and seeds and finish the rite with (the sacrifice of) an adult wether [...]. In the same way, if one of the tables [...] (55) is thrown away or broken or if the sacred sword [...] according to the same guidelines as are prescribed concerning the axe [...] and may she be pure. [If someone...] whatsoever in any direction, having sacrificed the customary offerings [... after these things] have been burnt, having quenched (them/the fire) with wine and carried away (60) [...] the eternal [fire] and the earth from the altar, from which one transfers [...] having taken them from the sanctuary, (she?) should put them on the [...] (she?) must sprinkle these things around with (water from) a gold (cup) and seeds [... according to the writings]. If [...] in a deme a coffin is visible or a human bone (65) [...] or if a pasture is not purified according to the law [...] the inhabitants of the deme should carry out the bone and bury it, [wherever the sanctuary may be. If someone, who is the] next of kin or guardian of the deceased person or of the accused [...] on the same day as when they hear the news. After it has been gotten rid of [... and none of these things] is visible anymore, the next of kin [or guardians] should purify the sanctuary. (70) [If there are no relatives] or guardians, the members of the deme must purify it, wherever the sanctuary is. [...] The priestess must carry out (the statue of) Kourotrophos according to the customs [... and she must sacrifice a pig] or a sheep to Kourotrophos. When they have done these things [... they must purify] and sprinkle with (water from) a gold (vessel) and seeds. The treasurers of the city [are to pay the expense] to the demesmen, if there are (75) no [relatives or guardians of the deceased person] or of the accused. If there are [relatives or guardians who do not act according to] what is written, the demesmen should carry out [and purify and exact the money (for the expenses)] from the relatives or guardians. [This exaction will be applied to them as if on the basis] of a legal judgment. Purify also the private [...] as it is written. (80) [If someone ... has strangled himself] with a rope (i.e. hung himself), the one who has seem him first should loosen (the noose) [...] the wood from which he hanged himself [...] and the one who has seen him [...] the rope [...]. If a priest sees him [...] to do. If [...] they sacrifice to gods and goddesses to whom pregnant (85) [...] of the animals that are sacrificed [...] the buyer should give back to [the seller ... of those (animals) for which] there is the possibility of take-away. The seller the [...] that he has not sold (anything) not pregnant [...] of those (animals) for which there is the possibility of take-away, (90) to sell [...] the sacrificial animal [...] give [the price ... if ...] follow to sacrifice [...]

Traduction

Face A

Sous la monarchie de Theuklès, au mois d’A[..., alors qu’étaient prostates] Philonidas, fils de Philistos, Anaxiklès, [fils de ..., ... fils] d’Herakleitos, Epikratès, fils de Philon [...]. Proposition des exégètes, Pasias, fils de Thessalos, Hipp[... fils de ..., ..., (5) fils] de Theudoros. Afin que les purifications et les lustrations [...] soient accomplies [conformément aux] lois sacrées et ancestrales. [À la bonne fortune, qu'il plaise à] l’assemblée. Qu’on choisisse deux épistates parmi tous (les citoyens), [que ceux qui ont été choisis mettent en adjudication] la fabrication de deux stèles et, après avoir reçu [de la part des ...], (10) qu’ils transcrivent sur chaque [stèle] ce qui est écrit dans les lois sacrées concernant les [purifications ... et les] lustrations, [... et qu’ils installent l’une] dans le sanctuaire de Déméter, à l’intérieur [..., l’autre ...] de l’Asclépieion, et [que les trésoriers paient la dépense] engendrée. [Si certains] proposent des interprétations contraires à ce qui est écrit à ce propos [ou s’ils n’agissent pas comme] il est écrit, qu’ils aient des scrupules pour avoir commis une impiété [envers les dieux]. (15) Que les hommes [transcrivent] de la même manière ce qui est écrit [au sujet de ...] et qu’ils les installent dans le sanctuaire d’Artémis [..., dans celui de la] Lochia et dans l’Aphrodision, et qu’ils transmettent [également des copies de celles-ci pour les installer] à Isthmos et à Halasarna, et de la même manière [...] où les médecins sont placés. Il a plu au conseil [et à l’assemblée], sur proposition des prostates, (20) que l'on adopte la procédure des exégètes.

[...] de Déméter Olympia

Que la prêtresse se tienne pure de ce qui suit : [...] avec quelque chose (ou quelqu'un ?) d’impur, qu’elle ne consomme rien (d'un rituel) à un héros], qu’elle ne mette pas le pied dans [un heroôn, qu’elle n’entre pas dans une maison où] une femme a accouché ou fait une fausse couche, pendant trois jours à partir du [jour où elle a accouché ou fait une fausse couche, (25) qu’elle n’]entre pas dans une maison où un être humain [est mort, pendant trois jours à partir du jour où] le cadavre a été emporté, qu’elle ne mange d’aucune des carcasses [...]. De ces [...], de sorte qu’elle a commis une faute : parce qu’elle [aurait mangé un aliment impur, qu’elle répande autour d'elle (le sang) d'un porcelet tranché ...] et par de l’or et une prospermie [... Si quelque chose] (30) d’autre arrive, (qu'elle se purifie) par de l’or et [une prospermie ...]. Les frais qui ont été consentis pour [...] la totalité, à l’exception de ce qui est inscrit [... le] monarque et les hiéropes [...] que la prêtresse accomplisse le sacrifice. Que cette prêtrise [revienne à la triakas de ..., à la] pentekostys des Pollondai. (35) La prêtresse [...].

[...] de Déméter

Que la prêtresse se tienne pure [de ce qui suit : ... d’impur], qu’elle ne mette pas le pied dans un sanctuaire de héros, [qu’elle n’entre pas dans une maison où une femme a accouché ou fait une fausse couche], pendant trois jours à partir du [jour où elle a accouché ou fait une fausse couche, qu’elle n’entre pas dans une maison] (40) où un être humain [est mort, pendant cinq jours à partir du jour où le cadavre] a été emporté, qu’elle ne mange d’aucune des carcasses [...]. De ces [..., si elle mange] quelque chose [d’impur, qu’elle répande autour d'elle (le sang) d'un porcelet tranché [...] et par de l’or et] une prospermie [...] (45) de ce qui est écrit [...]

Face B

[Si ... dans le sanctuaire ...] apporte [...] particulière ou si une femme [... qu’elle (la prêtresse ?) asperge le sanctuaire] par de l’or et une prospermie. (50) [...] l’épée sacrée, qu'elle fasse (ou si elle fait ?) l'une de ces choses [...]. [Si] la cité, après avoir fabriqué ou acheté [...], qu’elle purifie [... et qu’elle asperge par de l’or et] une prospermie et qu’elle accomplisse le rite avec un mouton mâle adulte en plus de [...]. De la même manière, si l’une des tables [...] (55) est jetée ou cassée ou si l’épée sacrée [...] de la même manière qu’il est écrit pour la hache [...] et qu’elle soit pure. [Si quelqu’un ...] quel qu’il soit, dans quelle que direction que ce soit, après avoir sacrifié les offrandes sacrificielles traditionnelles [... Lorsque] celles-là sont brûlées, ayant éteint avec du vin et avoir emporté (60) [... le feu] éternel et la terre de l’autel là où l’on transporte [...] et après les avoir transportés [hors du] sanctuaire, qu’on les dépose sur le [...] qu’on les asperge par de l’or et une prospermie [... conformément à ce qui est écrit]. [Si ... dans un] dème soit un cercueil est visible, soit un ossement humain, (65) [...] ou si une parcelle n’a pas été purifiée conformément à la loi [... que les] ossements soient emportés et que les démotes les enterrent, où que [se trouve le sanctuaire. S’il y a un héritier] ou un tuteur du défunt ou de celui qui est mis en cause [...] le jour même où l'information est connue. Lorsqu’ils ont été enlevés [... et que rien de cela] n’est plus visible, que les héritiers [ou les tuteurs] purifient le sanctuaire. (70) [S’il n’y a pas d’héritiers] ou de tuteurs, que les démotes procèdent à la purification, où que se trouve le sanctuaire. [...] que la prêtresse emmène (la statue de) Kourotrophos conformément à l’usage [... et qu’elle sacrifie un porc] ou un mouton à Kourotrophos. Lorsqu’ils auront fait cela, [... qu’ils fassent la purification] et aspergent par de l’or et une prospermie. [Que les] trésoriers de la cité [paient la dépense] aux démotes, s'il n'y a pas (75) [d'héritiers ou de tuteurs du mort] ou de celui qui a été mis en cause. Si, alors qu’il y a [des héritiers ou des tuteurs, ils n’agissent pas conformément] à ce qui est écrit, que les démotes débarrassent, [fassent les purifications et réclament la dépense] auprès des héritiers ou des tuteurs, [et que cela soit appliqué comme en vertu] d’une décision judiciaire. Que les (effets) personnels soient purifiés [... comme] il est écrit. (80) [Si quelqu’un ... s’est suicidé par pendaison], que celui qui l’a vu le premier le détache [... le] bois d’où il s’est pendu, que le témoin [...] la corde. Si c’est un prêtre qui le voit [...] faire. [Si ...] sacrifient aux dieux ou aux déesses auxquels [...] des (femelles) pleines, (85) [...] des animaux sacrifiés que [...], que l’acquéreur donne [au vendeur ...] de celles dont il est permis d’emporter les parts. Que le vendeur [...] qu’il n’a pas vendu une bête qui n’était pas pleine, [...] de celles dont il est permis d’emporter les parts, (90) de vendre [...] l’animal sacrificiel [..] en donne le [prix ... Si ...] qu'on escorte au sacrifice [...]

(traduction S. Paul)

Commentary

This decree reflects a decision of the city of Kos to publish on two stone steles the "sacred and ancestral laws" ([τοὺς ἱε]ροὺς καὶ πατρίους νόμους, lines 5-6) concerning purity. These steles were to be put up in the sanctuary of Demeter and in the Asklepieion (lines 11-12)—the present copy is the one from the Asklepieion (see above, Provenance); other copies were to be placed at diverse sanctuaries in the city (all or a majority apparently connected to cults related to women or childbirth, lines 16-17: the sanctuary of Artemis and [Artemis] Lochia; the sanctuary of Aphrodite) and in the demes of Isthmos and Halasarna (lines 17-18; cf. also lines 64-79 for regulations applying to "demesmen") as well as in a now missing location where doctors were appointed (line 19). The high visibility thus accorded to these laws may be seen as an indication of their perceived importance. What is more, the rules concerning purity were not only "ancestral and sacred norms", but needed to be reinscribed following a consultation of the ritual experts called exegetai (see below, on lines 1-5). These officials may have been in possession of traditional knowledge on the matter of purity or were in a capacity to interpret older documents concerning the subject (cf. Hallof and Bosnakis who note inter alia that the variation in forms of εἰ in the rules on Face B should indicate a mixture of sources: the traditional Dorian form αἰ is present in lines 74-75 for instance, while the more "recent" koine εἰ can be found in line 54). What motivated the city of Kos to reinscribe these rules upon consultation with the exegetes at this particular juncture remains unclear, however. For further comprehensive rules of purity, cp. here CGRN 99 (Cyrene).

The structure of the text, which is highly fragmentary (the stone being broken on the right and below) cannot be reconstructed with absolute certainty, though some general observations are clear. Face A is the beginning of the inscription and records the decision of the city concerning the inscribing of the decree (lines 1-20), then continues with two sets of purity regulations before breaking off. These rules concern the priestess of Demeter Olympia (lines 21-35) and the priestess of another Demeter, whose epithet is now lost (lines 36-45). The two sets of rules seem to be highly similar and it is possible that further rules for priestesses would have been discussed on this face of the stele. For similar rules applying to priests on Kos, see CGRN 85 and CGRN 163, lines 12-14. Face B perhaps begins in medias res, continuing from Face A, or with a highly fragmentary section in lines 48-51 (see below ad loc.). All of the subsections (terminating in a clear portion of empty space) of this face are reconstructed as being casuistic in IG, which is a plausible inference; on casuistic purity regulations, presenting a series of hypothetical scenarios (αἰ δέ κα vel sim.) and their resolution, cf. here CGRN 3 (Kleonai) and CGRN 166 (Lato), among others. Various enigmatic situations in which a purification is required are presented in lines 48-63, one of which involves a variety of cult objects (lines 52-57); this is followed by three further sections concerning: first, purifications in case a person was not buried properly and the tomb or bones become visible (lines 64-79); second, in case a person has hanged himself (lines 80-83); and, third, regulations for the selling and buying of pregnant sacrificial animals (lines 84-93). Part or the whole of the regulations on Face B seems to have a more general scope than referring to the personnel of a particular cult or to a particular sanctuary: cf. for example the reference to “a priest” in line 82 (not a specific one) and to offerings for “those gods and goddess to whom a pregnant animal (is sacrificed)” (another general rule). More specific regulations concerning the deity Kourotrophos and her priestess are also found, however (cf. lines 71-72, below). To sum up, Hallof and Bosnakis plausibly remark that Face A was generallyconcerned with abstentions (ἁγνεῖαι) imposed on priestesses and perhaps other cult personnel, while Face B was more properly concerned with specific cases of purifications (καθαρμοί).

Lines 1-5: The ἐξηγηταί were experts on rituals and expounders of ritual norms: they could be asked to intervene when aspects of a ritual were unclear or when rules needed to be laid down, as "important upholders and (re-)interpreters of traditional practices" (so Price; cf. also Garland); for the exegetes on Kos, see also here CGRN 208, lines 24-26.

Lines 5-10: The occurrence of καθαρμῶν in line 10 is a good indication that the restoration καὶ τοὶ κα[θαρμοὶ] is correct here. For the notions of ἀγνός and καθαρός occurring in parallel in ritual norms, cp. e.g. Roussel - Launey, ID 2529, lines 11-16: ἰέναι εἰς τὸ ἱερ[ον] ... [χερ]σὶν καὶ ψυχῇ καθα[ρᾷ] ... ἁγνεύοντα[ς ἀπὸ γυν]αικὸς καὶ κρέως. More particularly, it is worth remarking that the collocation of ἀγνεῖαι and καθαρμοί with perhaps a third element now missing in the lacunae closely matches the formulation found in the major purity rules at Cyrene, CGRN 99, lines 2-3, as well as in the rules at CGRN 191 (Philadelphia), lines 12-13. The use of the term ἱεροί νόμοι is relatively rare (see Georgoudi 2010 and Carbon - Pirenne-Delforge), though it is found with some frequency on Kos; cf. CGRN 145, Commentary on line 1. The goal of the decree seems to be to guarantee the upholding of ancestral norms, though again this recodification of the norms remains obscure. Apparently, as we gather from line 9, these "sacred laws" or "sacred norms" had already been recorded previously, but there seems to have been a reason to gather and inscribe them again and put them up at conspicuous places.

Lines 10-12: On the importance of the Asklepieion, located 3 km to the south-east of the city of Kos, cf. Paul, p. 167-188; see also here CGRN 139, CGRN 140, and CGRN 218. Cf. Paul, p. 73-75, for sanctuaries of Demeter on Kos. We do not know precisely which sanctuary of Demeter is meant here.

Lines 12-14: The threat "let it weigh on his conscience" (ἐνθύμιον αὐτοῖς ἔστω) is a religious sanction (cf. Parker 1983: 253; Karila-Cohen). The use of the term ἀσεβεῖν similarly communicates that a particular course of action will not be pleasing to gods, but at the same time opens the path to a legal process (by suggesting that an individual has committed the crime of ἀσέβεια), though without this necessarily happening in actual terms; cf. Parker 1983 and 2004: Delli Pizzi: Peels.

Lines 14-17: Due to the fragmentary nature of these lines, it is not completely clear whether "transcripts" (ἀντίγραρα, see line 18) of the two steles set up in the sanctuaries of Demeter should be placed in the sanctuaries of Artemis, (Artemis) Lochia and in the Aphrodision, as well as in Isthmos and Halasarna, or whether something else is ordered. It is perhaps possible that documents prescribing other rules—rather than exact copies—are to be placed in these other sanctuaries and territories, for instance containing purity regulations tailored to these other cults and places. However, the phrase τὰ γεγραμμέν[α περὶ] would seem to suggest that full and exact copies were in fact intended. Various suggestions have been made for the restoration of the first epithet of Artemis (cf. the discussion in Paul, p. 140-141). Herzog thought of Artemis Toxitis, but this epithet would make more sense in the context of defense of the city (a sanctuary placed at a strategic place), than in the context of purificatory regulations. At the time of Herzog's restoration, this was the only other epithet of Artemis attested on Kos but, since then, Artemis Pergaia and Agrotera are also attested. Given the mention of (Artemis) Lochia, one may also think of Artemis Ilithyia, but without any certainty. Hallof and Bosnakis suppose that the stele at Halasarna was set up in the important sanctuary of Apollo in this deme; see here CGRN 151.

Lines 17-19: The phrase εἷ τοὶ ἰατροὶ τάσσονται is not straightforward to interpret. Perhaps the most likely sense is “where the doctors are appointed”: this regulation concerning purity would have to be set up wherever doctors had their offices, since its contents would be of interest both to these practitioners and their patients. Hallof and Bosnakis take the verb to qualify more vaguely a place "where the doctors congregate". Another, more remote possibility is that the decree records a decision to distribute copies “where the doctors prescribe (to place the copies)”, in which case we have an indirect middle (in which the subject acts somehow ‘in his own interest’), and the doctors are mentioned as a source of authority. Doctors are mentioned among the recipients of portions of meat in a Koan regulation on the priesthood of Zeus Polieus (CGRN 85, line 34), a text that contains prescriptions highly similar to the present inscription.

Line 22: The priestess is not to have any contact with "impure persons", because the μίασμα would be contagious. Impure persons would be those polluted by usual causes of pollution, for example, persons who have been in contact with a dead person, a woman giving birth, etc.

Line 23: In the highly similar text concerning Koan priests (CGRN 85), the prohibition against eating at a hero's feast is restored from the present inscription (μηδὲ παρ’ ἥρωνα ἔσθ]εν, line 12); additionally, it is possible to restore line 23 in this inscription (μηδὲ ἐπιβαίνεν ἐ[φ᾿ ἡρῶιον μηδὲ ...) from CGRN 85, line 14 ([μηδὲ ἐμ]π̣ατεῖν ἡρῶιον μηδὲ ...). These prohibitions may be seem as eminating from the fear of pollution caused by dead persons (hence the other regulations concerning contact with the dead, with dead animals, or women who had miscarried). Being in a hero shrine may be seen in the same light (cf. also Paul, p. 77), as far as the priestess of Demeter is concerned. For analogous restrictions concerning participations in heroic feasts and attendance to heroic shrines, cf. the regulation from Cyrene, CGRN 99, lines 21-24.

Lines 23-24: Childbirth, miscarriage and abortion are recurrent sources of pollution. Sometimes one finds a discussion of the extent of the pollution of the mother herself (e.g. CGRN 155, Megalopolis, lines 5-6), other times a definition of periods of time that those who have been in contact with the woman must wait before becoming pure (e.g. CGRN 85, Kos, lines 16-17, and CGRN 212, Pergamon, line 7). Occasionally, both qualifications are defined: cf. CGRN 181, Eresos, lines 5-8, and CGRN 144, Pergamon, lines 5-6 and 10-11. The numbers of days differ greatly: an overview can be found in the commentary to NGSL 7.

Lines 25-26: Contact with the dead is another frequent source of pollution. Cp. for example CGRN 181 (Eresos), CGRN 211 (Maionia), CGRN 212 (Pergamon) and CGRN 214 (Miletos); cf. also Parker 1983: 37 n. 17, for a list of inscriptions mentioning pollution resulting from death.

Line 26: In another purity regulation from Eresos, CGRN 181, line 14, it is forbidden to introduce (εἰσφέρην) a θνασίδιον into the sanctuary. This presumably refers to an animal that has not been sacrificed in cult; see Hallof - Bosnakis for further references. The same rule seems to be inscribed here. Alternatively, the construction with a genitive here may point to another type of interdiction: perhaps not only the body of a dead person, but also the corpse "of a dead animal" is polluting. There are other ritual norms in which pollution normally caused by humans are extended to the realm of animals: one inscription mentions a pollution from dogs who have given birth (CGRN 214, Miletos, lines 6-9) and miscarriage of a woman, dog or donkey could cause pollution at Lindos (LSS 91, line 11, 3rd century AD). Another regulation, CGRN 155 (Megalopolis), lines 9-10, does not provide a good parallel, in that it may describe pollution resulting from killing, whether a murder or (much less likely) that of an animal.

Line 27: It is not possible to reconstruct the precise polluting food that is the source of impurity here. However, various ritual norms mention different types of food as forbidden or requiring ablutions in particular cults: cp. here CGRN 203 (Delos), line 5 (fish); CGRN 217 (Delos), lines 2-3 (fish, pork); cf. also e.g. LSCG 139 (Lindos), lines 9-11 (lentils, goat meat, cheese) and IG II² 1365 (Attica), lines 10-11 (garlic, pork). We know that the priestess of Athena Polias in Athens was prohibited from consuming local fresh cheese (Str. 9.1.11). In the case of Demeter, the only known prohibition is that of beans, in the specific context of the Eleusinian Mysteries (Paus. 1.37.4).

Lines 28-30: The pig was often sacrificed to Demeter and particularly associated with contexts of purification (cf. Clinton, p. 168-176). The restoration περιταμέσθω χοίρωι in IG is made on the basis of IG XII.4 332, line 18 ([πε]ρ̣ιταμέσθω χοίρω). As Clinton, p. 169, has proposed, in this context the verb refers to a way of purifying by moving the pig around the person who needs to be purified; the verb τέμνω in this context accordingly refers to the cutting of the animal to pour its blood around the person purified. The formulation of the required purification in line 49, [περιρα]ν̣άτω χρυσίωι καὶ προσπερμεί[αι], also found in line 62 and line 73 (with the verb form περιρανάντω intact), is close to the prescribed ritual action of purifying ἀπὸ χρυσίου καὶ προσπερμείας, occurring e.g. in line 72. The former phrase may help to elucidate the latter. The envisaged action in both cases seems to have been a sprinkling or pouring of water from a golden cup or receptacle (cf. Parker 1983: 228; cp. Paul, p. 78, with n. 281, on archaeological evidence for vases containing lustral water that were placed at the entrances to sanctuaries and that carried the inscription "περιρραντήριον"). The word προσπερμεία occurs only here (and has been restored in IG XII.4 332, line 19), but we may readily compare the πανσπερμία ("mixture of all seeds") known from a ritual norm at Gortyn, CGRN 15, line 2; cf. esp. Parker 1983: 231 with n. 141, on this type of mixture.

Lines 31-34: According to Herzog's restorations, not fully adopted in IG, the passage was concerned with the "initiation" (telete) of the priestess; cf. esp. τὰ δὲ τέλεια as a sum of money, perhaps for this ritual, which must be "spent" here. If Herzog is correct, this discussion would take the subject somewhat away from the focus of the document on abstentions and purifications. On the ritual of telete for priests and priestesses on Kos, see here CGRN 85, line 1, and CGRN 220, lines 47-50.

Lines 34-35: This priesthood is earmarked for the triakas (usually, a group of thirty persons) and the pentekostys (a group of fifty) of (the tribe) Pollondai. We do not understand well the structure of this organisation of the tribes on Kos. Each tribe was divided into three chiliastyes (cf. IG XII.4 278); possibly, the triakas and the pentekostys were subdivisions of the chiliastys (cf. Paul, p. 24, for further discussion). A similar atrribution of the priesthood is found for an unknown cult on Kos, IG XII.4 332, lines 20-21: it is reserved for the triakas (and the pentekostys?) of the Hippiadai.

Lines 36-47: The next section of the "sacred laws" in this document contains purity requirements concerning the priestess of another Demeter. As far as we can tell from the fragmentary lines, these seem to be a repetition of the same prescriptions and requirements as those that applied to Demeter Olympia, and in the same order. It is not clear which other epithet of Demeter should be understood here. Herzog restored: Δάματρος τᾶ[ς ἐν Ἰσθμῶι]; if we follow this hypothesis, perhaps another section on "Demeter in Halasarna" originally followed these prescriptions (in the lacuna below).

Lines 48-49: While these lines perhaps represent the conclusion of a further set of polluting factor(s) mentioned at the end of side A, they more probably form a part of a section in lines 48-51, concluding like the other sections of the document with empty space at the end of line 51. At any rate, they define a case of impurity which further necessitates a purification with (water from) a gold (cup) and a sprinkling with seeds, as above (cf. lines 28-30); for the "sacred sword" mentioned in line 50, see immediately below.

Lines 50-57: The syntactical construction of the sentence starting line 50, in which a "sacred sword" is mentioned, eludes us. Antagonistic objects occur sporadically in purity regulations; for example, at Eresos (CGRN 181, lines 13-15), it is forbidden to introduce "weapons of war" (ὄπλα πολεμιστήρι[α]), and iron and bronze things into the sanctuary; cp. also at Gortyn (CGRN 15, line 3, for a "small iron thing" (σιδηρίσκος), in a list of ritual supplies. At first sight, we may think that this section also discusses the introduction of such objects into the sanctuary (Herzog). Two specifications of the polluting circumstances are seemingly discussed (line 52: [αἰ δέ κα ...]; line 54: κατὰ ταὐτὰ δε εἴ...). But the precise involvement of the city (having "made or bought" things in line 52), the role of the sacrificial table (line 54) and the fact that the sword is explicitly “sacred” (line 50) in these rituals are not explained by this reading, nor is the fact that the purifications probably need to be carried out by the priestess, after which she is to be considered pure (καθαρὰ ἔστω, line 57; Herzog thought of ἀναθήματα as the subject here; for alternatives, however, see Hallof - Bosnakis, who note that the πόλις is also possible). As earlier in the text (cf. above), the transgressions demand a pouring of water from a golden cup and a sprinkling of seeds (line 53), but this is to be supplemented by the sacrifice (τελεῖν) of a full-grown sheep. In Koan inscriptions, the verb τελεῖν usually refers to the rituals of "initiation" for the priest (cf. notably above at lines 31-34), but here the reference seems perhaps to be to a sacrifice that "completes" the purification (for sacrifice as a restoration of the normal ritual order after the completion of a purification, cf. here CGRN 10, Gortyn, line 3, and CGRN 12, Delphi, line 4). As a further precision, it is explained that the same guidelines as those operative for "an axe" (πέλυξ) are to be followed (these may be the ones that were defined in the section at lines 48-51 or in an earlier passage in the document). We may reasonably hypothesize that a (sacrificial?) axe and the sacred sword are not items that would be introduced into the sanctuary by visitors as potential sources of pollution, but rather objects that were used by the priestess and other members of the cult personnel for the performance of rituals, and which somehow warranted special treatment.

Lines 58-63: The content of this section remains unclear, especially the reason underlying the elaborate purification and sacrificial ritual described. It has been interpreted by Herzog as describing the procedure for founding a new sanctuary (thus Herzog [HGK 8] restores line 58 as [αἰ δέ τίς κα δήληται ἱερὸν ἱδρύσασ]θαι ὅτιοῦν ὁπειοῦν, but this hypothesis has not been retained in the IG edition. What is clear is that the rituals prescribed involve the sacrifice of "customary" sacrificial animals, the consumption of something (parts of the animal?) by fire and its quenching by wine (line 59), mention of "eternal fire" and "earth from the altar" which is removed from the sanctuary and deposited elsewhere (lines 60-61); this is then followed by a standard purification with (water from) a gold (cup) and a sprinkling of seeds (line 62). At line 59, καρπόω should be interpreted as "to burn" completely on the altar or hearth: for this reading, cf. here CGRN 152 (Thera), lines 75-76; cp. also LSCG 52, line 5. For the sacred fire and the removal of residue from the altar during a sacrifice which is not performed according to custom, cp. also CGRN 99 (Cyrene), lines 26-32, though it is far from clear that the case is exactly parallel here.

Lines 64-79: This section seems to regulate cases in which a body has not been buried properly, so that either the tomb or a bone is visible (line 64), as well as cases in which a field (in which the burial has taken place?) has not been purified according to the law or custom (line 65); an unburied corpse could endanger an entire society; cf. Sophocles' Antigone for the most noteworthly dramatic treatment of this theme. When one of these problems occurs, immediate action is necessary (cf. line 68, αὐταμερὸν ἐπεί κα πύθωντα). The demesmen, the relatives, the master (in the case of a slave) or the guardian (in the case of a child or woman) of the dead person who has not been properly buried should make sure that the tomb or bone is no longer visible (lines 66-69; due to the fragmentary state of the inscription, the precise assignment of responsibility for these actions cannot be ascertained). The relatives or masters, or in the absence of these, the demesmen of the place where the (most directly adjacent?) sanctuary is, must purify the sanctuary (lines 69-71). The statue of Kourotrophos should be taken out (and perhaps washed), a sacrifice of (pig? or) sheep to the goddess needs to be made, and the standard purification with (water from) a gold (cup) and a sprinkling of seeds is required (lines 71-74). The relatives or master should pay for the resources necessary for all of these actions, but if there are no relatives, public money is to be used; if relatives/masters fail to do their duty, the demesmen perform the necessary actions but the relatives or masters are still liable to the incurred costs (lines 74-79). It is not completely clear whether Kourotrophos on Kos was worshipped as a goddess of her own, or if it was an epithet of Demeter (Sherwin-White, Hadzisteliou Price); as Pirenne-Delforge has demonstrated, in Athens, Kourotrophos was an independant goddess; elsewhere, the use of Kourotrophos as an epithet is in fact rather rare. The reference to a sacrifice to this goddess in the context of reburial and purification remains enigmatic, but could perhaps be partly explained by the idea that Kourotrophos was particularly concerned with land, the place where the human remains were to be reburied, and as well as more generally with the process of human maturation (and its counterpart, death?). Alternatively, the sacrifice to Kourotrophos may be viewed as preliminary to the restoration of the proper ritual order in the deme and the sanctuary where the impurity had occurred; for preliminary sacrifices to Kourotrophos in Attica, see again Pirenne-Delforge and here e.g. CGRN 52 (Erchia), col. Α, lines 25-27, 59-61; col. Β, lines 7-10, 33-36; col. Γ, lines 3-6; col. Δ, lines 3-6. For purifications of the deme in case of a corpse left exposed, see also the supposed Athenian law cited in Dem. 43.57 (also proclaimed to be the primary responsibility of family members).

Lines 80-83: In the framework of the city's "sacred and ancestral" laws, it might be surprising to find such detailed prescriptions on the pollution caused by persons hanging themselves. Corpses were certainly a very serious cause of temporary μίασμα. This is why those who had been in contact with dead persons (or who had experienced, or had been in close vicinity of a miscarriage or abortion) should stay away from sanctuaries for a number of days (cf. above). More specifically, the threat made by the daughters of Danaus in Aeschylus' Suppliants, namely that they will hang themselves in the sanctuary—the most polluting place to commit suicide—, is taken very seriously: it is what finally persuades their interlocutor, Pelasgus, to help these suppliants (A. Supp. 455-467, cf. Loraux, p. 34-35; cp. also H. Od. 22.462 on the hanging of Penelope's servants by Telemachos, not a καθαρὸς θάνατος, with Loraux, p. 38-39). But why is this eventuality of "suicide by hanging" given so much space in the description of Kos' ritual norms? It was probably impossible for a community to anticipate every possible type of pollution that could happen, which is why we generally do not find rules like this one (for a perhaps equally surprisingly precise case, cp. CGRN 5 from Olympia, in which purificatory measures are prescribed for an individual who had had sex in the sanctuary). What is also striking in this case is that the rules may have prescribed the treatment not only of the corpse itself, but also what to do with the instruments of the suicide: the rope (line 80) and the wooden beam from which the hanging took place (line 81). For the impurity caused by priests looking at corpses, see Hallof - Bosnakis citing Herzog and Serv. in. Verg. Aen. 6.176; for further discussion of the impurity caused by suicide, see also Parker 1983: 42 with n. 37 and 185 with n. 228.

Lines 84-93: The final preserved section regulates the selling of sacrificial animals, specifically pregnant animals. It apparently envisages the possibility that an animal is bought and sacrificed to a god or goddess (line 84), and then turns out to be not pregnant (in which case an unproper animal will have been sacrificed to the deity in question). Possibly, in this eventuality, the person who has made the sacrifice should give (part of?) the sacrificed animal back to the vendor (and get his money back?), but only if take-away of animals is allowed in the cult in question, and in this case the vendor has the opportunity to sell another animal, which should be led to sacrifice again. The phrase "gods or goddesses for whom pregnant (animals)..." (θεοῖς ἢ θεαῖς οἷσιν κυόεντα, line 84) is puzzling, since Scullion has remarked that sacrifices of pregnant animals are only ever attested for goddesses. Perhaps this was simply a way of speaking, and no sacrifice of pregnant animals to gods is actually envisaged. Otherwise, the mention of sacrifice of pregnant animals seems unsurprising given the wider context of the prescriptions. This type of offering is most frequently made to Demeter, and often has a clear connection with "fertility", whether of humans or the land (cf. Georgoudi 1994); for the sacrifice of pregnant ewes to Athena Polias and Demeter respectively in the sacrificial calendar of the city of Kos, cf. here CGRN 86 A, lines 57 and 61. Thus, the occurrence of such a prescription in an inscription that concerns two cults of Demeter, and that otherwise mentions Artemis, Lochia, Aphrodite and Kourotrophos seems especially appropriate (cf. also Paul, p. 336-337, for a general discussion). Prohibitions against carrying away meat (οὐ φορά or οὐκ ἀποφορά), or, conversely, injunctions to eat it on the spot (e.g. ταῦτα ἀναλίσκεσθαι αὐτο̑) occur regularly as part of sacrificial norms, cp. e.g. CGRN 59 (Thera) and CGRN 128 (Lissos).

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All citation, reuse or distribution of this work must contain somewhere a link back to the DOI (https://doi.org/10.54510/CGRN148), as well as the year of consultation (see “Home” for details on how to cite or click “Export Citation” to create a reference for this specific file).

Authors

Jan-Mathieu Carbon
Saskia Peels
Vinciane Pirenne-Delforge

How To Cite

Brief citation of the Greek text : CGRN 148, lines x-x.

Reference to the file as a critical study of the inscription : Jan-Mathieu Carbon, Saskia Peels et Vinciane Pirenne-Delforge, "CGRN 148: Dossier of purity regulations from Kos", in Collection of Greek Ritual Norms (CGRN), 2017-, consulted on April 23, 2024. URL: http://cgrn.philo.ulg.ac.be/file/148/; DOI: https://doi.org/10.54510/CGRN148.

Full citation of the CGRN in a list of abbreviations or a bibliography is the following : Jan-Mathieu Carbon, Saskia Peels-Matthey, Vinciane Pirenne-Delforge, Collection of Greek Ritual Norms (CGRN), 2017-, consulted on April 23, 2024. URL: http://cgrn.ulg.ac.be; DOI: https://doi.org/10.54510/CGRN0.

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				<title><idno type="filename">CGRN 148</idno>: <rs type="textType" key="dossier of regulations">Dossier</rs> of <rs type="textType" key="purity regulation">purity regulations</rs> from Kos </title>
				<author>Jan-Mathieu Carbon</author>
				<author>Saskia Peels</author>

			<author>Vinciane Pirenne-Delforge</author></titleStmt>
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				<authority>Collection of Greek Ritual Norms, F.R.S.-FNRS Project no. 2.4561.12, University of Liège.</authority>
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					<p>Creative Commons Attribution-NonCommercial-ShareAlike International License <ref target="http://creativecommons.org/" type="external">4.0</ref>.</p><p>All citation, reuse or distribution of this work must contain somewhere a link back to the DOI (<idno type="DOI">https://doi.org/10.54510/CGRN148</idno>), as well as the year of consultation (see “Home” for details on how to cite or click “Export Citation” to create a reference for this specific file).</p></availability>
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								<support><p> Opistographic stele of white marble, intact above and on the right (Face A), with its <foreign>kymation</foreign> broken off; now stuck into a base of gypsum.</p>
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							<p><origDate notBefore="-0250" notAfter="-0225">ca. 240 BC</origDate></p>
							<p><desc> Justification: lettering and prosopography of officials (Hallof - Bosnakis). </desc></p>
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							<p><placeName type="ancientFindspot" key="Kos" n="Aegean_Islands"><ref target="http://pleiades.stoa.org/places/599528" type="external">Kos</ref></placeName>. Found in 1903 at the Asklepieion, in the lower staircase, close to the oriental gate (inv. no. AS 4). Now in the new storeroom in Kos town (inv. no. E 363).</p>
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			<div type="bibliography">
				<head>Bibliography</head>

				<p> Edition here based on Hallof - Bosnakis <bibl type="abbr" n="IG XII.4">IG XII.4</bibl> 72.</p>
				
<p> Other edition: Herzog <bibl type="abbr" n="HGK">HGK</bibl> 8.</p>

<p> Cf. also: Sokolowski <bibl type="abbr" n="LSCG">LSCG</bibl> 154; Le Guen-Pollet <bibl type="abbr" n="CDE">CDE</bibl> 39, with French translation; <ref target="http://telota.bbaw.de/ig/digitale-edition/inschrift/IG%20XII%204,%201,%2072" type="external">IG-online</ref>, with the Greek text and translations into German and English.</p>

<p> Further bibliography: <bibl type="author_date" n="Herzog 1907">Herzog 1907</bibl>; 
					<bibl type="author_date" n="Sherwin-White 1978">Sherwin-White 1978</bibl>: 306; 
					<bibl type="author_date" n="Hadzisteliou Price 1978">Hadzisteliou Price 1978</bibl>: 153-154; 
					<bibl type="author_date" n="Parker 1983">Parker 1983</bibl>: 252-254 with n. 105; 
					<bibl type="author_date" n="Garland 1984">Garland 1984</bibl>; 
					<bibl type="author_date" n="Loraux 1985">Loraux 1985</bibl>; 
					<bibl type="author_date" n="Georgoudi 1994">Georgoudi 1994</bibl>; 
					<bibl type="author_date" n="Scullion 1994">Scullion 1994</bibl>: 86 n. 26; 
					<bibl type="author_date" n="Price 1999">Price 1999</bibl>: 70; 
					<bibl type="author_date" n="Parker 2004">Parker 2004</bibl>; 
					<bibl type="author_date" n="Pirenne-Delforge 2004">Pirenne-Delforge 2004</bibl>; 
					<bibl type="author_date" n="Clinton 2005">Clinton 2005</bibl>; 
					<bibl type="author_date" n="Karila-Cohen 2010">Karila-Cohen 2010</bibl>; 
					<bibl type="author_date" n="Georgoudi 2010">Georgoudi 2010</bibl>; 
					<bibl type="author_date" n="Delli Pizzi 2011">Delli Pizzi 2011</bibl>; 
					<bibl type="author_date" n="Paul 2013a">Paul 2013a</bibl>; 
					<bibl type="author_date" n="Peels 2016">Peels 2016</bibl>: 168-206; 
					<bibl type="author_date" n="Carbon - Pirenne-Delforge 2017">Carbon - Pirenne-Delforge 2017</bibl>: 145-152. </p>
			</div>

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<head>Text</head>
 <ab subtype="Face" n="A">Face A 

<lb xml:id="line_1" n="1"/><w lemma="ἐπί">ἐπὶ</w> <name type="title"><w lemma="μόναρχος">μονάρχου</w></name> Θευκλεῦς, <w lemma="μείς">μηνὸς</w> <name type="month">Α</name><gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">,</supplied> <w lemma="ἐπί"><supplied reason="lost">ἐπὶ</supplied></w> <name type="title"><w lemma="προστάτης"><supplied reason="lost">προστατᾶν</supplied></w></name> <supplied reason="lost">δὲ</supplied> 

<lb xml:id="line_2" n="2"/> Φιλωνίδα τοῦ Φιλίστου, Ἀναξικλ<unclear>ε</unclear><supplied reason="lost">ῦς</supplied> <supplied reason="lost">τοῦ</supplied> <gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">,</supplied> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τοῦ</supplied> 

<lb xml:id="line_3" n="3"/> Ἡρακλείτου, Ἐπικράτευς τοῦ Φίλωνο<supplied reason="lost">ς</supplied><supplied reason="lost">,</supplied> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τοῦ</supplied> <gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">·</supplied> 

<lb xml:id="line_4" n="4"/><name type="personnel"><w lemma="ἐξηγητής">ἐξαγηταὶ</w></name> <w lemma="λέγω">εἶπαν</w> Πασίας Θεσσαλοῦ, <space quantity="1" unit="character"/> Ἱπ<supplied reason="lost">π</supplied><gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">,</supplied> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_5" n="5"/> Θευδώρου· <space quantity="1" unit="character"/> <w lemma="ὅπως">ὅπως</w> ταί τε <name type="purification"><w lemma="ἁγνεία">ἁγνεῖαι</w></name> καὶ τοὶ <name type="purification"><w lemma="καθαρμός">κα<supplied reason="lost">θαρμοὶ</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="κατά"><supplied reason="lost">κατὰ</supplied></w> <supplied reason="lost">τοὺς</supplied> <name type="authority"><w lemma="ἱερός"><supplied reason="lost">ἱε</supplied> 

<lb xml:id="line_6" n="6" break="no"/>ροὺς</w></name> καὶ <name type="authority"><w lemma="πάτριος">πατρίους</w></name> <name type="authority"><w lemma="νόμος">νόμους</w></name> <w lemma="συντελέω">συντελῶντ<unclear>α</unclear><supplied reason="lost">ι</supplied></w><supplied reason="lost">,</supplied> <supplied reason="lost"><space quantity="1" unit="character"/></supplied> <w lemma="ἀγαθός"><supplied reason="lost">ἀγαθᾶι</supplied></w> <w lemma="τύχη"><supplied reason="lost">τύχαι</supplied></w><supplied reason="lost">,</supplied> <supplied reason="lost"><space quantity="1" unit="character"/></supplied> <w lemma="δοκέω"><supplied reason="lost">δεδόχθαι</supplied></w> <supplied reason="lost">τᾶι</supplied> 

<lb xml:id="line_7" n="7"/> <name type="group"><w lemma="ἐκκλησία">ἐκκλησίαι</w></name>· <w lemma="αἱρέω">ἑλέσθαι</w> <name type="title"><w lemma="ἐπιστάτης">ἐπιστάτας</w></name> <w lemma="ἐκ">ἐκ</w> <w lemma="πᾶς">πάντων</w> <w lemma="δύο">δύ<supplied reason="lost">ο</supplied></w><supplied reason="lost">,</supplied> <supplied reason="lost">τοὶ</supplied> <supplied reason="lost">δὲ</supplied> <w lemma="αἱρέω"><supplied reason="lost">αἱρεθέντες</supplied></w> <w lemma="ἐκδίδωμι"><supplied reason="lost">ἐγδόντω</supplied></w> 

<lb xml:id="line_8" n="8"/><objectType key="stele"><w lemma="στήλη">στάλας</w></objectType> <w lemma="ἐργάζομαι">ἐργάξασθαι</w> <w lemma="δύο">δύο</w> καὶ <w lemma="παραλαμβάνω">παραλαβόντ<supplied reason="lost">ες</supplied></w> <w lemma="παρά"><supplied reason="lost">παρὰ</supplied></w> <supplied reason="lost">τῶν</supplied> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_9" n="9"/> τὰ <w lemma="γράφω">γεγραμμένα</w> <w lemma="ἐν">ἐν</w> τοῖς <name type="authority"><w lemma="ἱερός">ἱεροῖς</w></name> <name type="authority"><w lemma="νόμος">νόμοις</w></name> <w lemma="περί">περὶ</w> τ<supplied reason="lost">ᾶν</supplied> <name type="purification"><w lemma="ἁγνεία"><supplied reason="lost">ἁγνειᾶν</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">καὶ</supplied> <supplied reason="lost">τῶν</supplied> 

<lb xml:id="line_10" n="10"/><name type="purification"><w lemma="καθαρμός">καθαρμῶν</w></name> <w lemma="ἀναγράφω">ἀναγραψάντω</w> <w lemma="εἰς">ἐς</w> <w lemma="ἑκάτερος">ἑκατέραν</w> <objectType key="stele"><w lemma="στήλη"><supplied reason="lost">στάλαν</supplied></w></objectType> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">καὶ</supplied> <name type="genericOffering"><w lemma="ἀνατίθημι"><supplied reason="lost">ἀναθέντω</supplied></w></name> <supplied reason="lost">τὰν</supplied> 

<lb xml:id="line_11" n="11"/> μὲν <w lemma="εἰς">ἐς</w> τὸ <name type="structure"><w lemma="ἱερός">ἱερὸν</w></name> τᾶς <name type="deity" key="Demeter"><w lemma="Δημήτηρ">Δάματρος</w></name> <w lemma="εἰς">ἐς</w> τὸν <w lemma="ἐντός">ἐντὸς</w> <gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">,</supplied> <supplied reason="lost">τὰν</supplied> <supplied reason="lost">δὲ</supplied> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_12" n="12" break="no"/><orig>ρωι</orig> τοῦ <name type="structure"><name type="deity" key="Asclepius"><w lemma="Ἀσκληπιεῖον">Ἀσκλαπιείου</w></name></name>, τὸ δὲ <w lemma="γίγνομαι">γενόμενον</w> <w lemma="ἀνάλωμα">ἀνά<unclear>λ</unclear><supplied reason="lost">ωμα</supplied></w> <w lemma="δίδωμι"><supplied reason="lost">δόντω</supplied></w> <supplied reason="lost">τοὶ</supplied> <name type="title"><w lemma="ταμίας"><supplied reason="lost">ταμίαι</supplied></w></name><supplied reason="lost">·</supplied> <w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <name type="person"><w lemma="τις"><supplied reason="lost">τι</supplied> 

<lb xml:id="line_13" n="13" break="no"/>νές</w></name> <w lemma="κα">κα</w> <w lemma="παρά">παρὰ</w> τὰ <name type="authority"><w lemma="γράφω">γεγραμμένα</w></name> <w lemma="ἐξάγω">ἐξαγῶνται</w> <w lemma="περί">πε<supplied reason="lost">ρὶ</supplied></w> <w lemma="οὗτος"><supplied reason="lost">τούτων</supplied></w> <w lemma="ἤ"><supplied reason="lost">ἢ</supplied></w> <w lemma="μή"><supplied reason="lost">μὴ</supplied></w> <w lemma="συντελέω"><supplied reason="lost">συντελῶντι</supplied></w> <w lemma="οὗτος"><supplied reason="lost">ταῦτα</supplied></w> 

<lb xml:id="line_14" n="14"/> <w lemma="ὡς">ὡς</w> <name type="authority"><w lemma="γράφω">γέγραπται</w></name>, <name type="punishment"><w lemma="ἐνθύμιος">ἐνθύμιον</w></name> <w lemma="αὐτός">αὐτοῖς</w> <w lemma="εἰμί">ἔστω</w> <w lemma="ὡς">ὡς</w> <name type="punishment"><w lemma="ἀσεβέω">ἀσ<unclear>ε</unclear><supplied reason="lost">βήσασιν</supplied></w></name> <w lemma="εἰς"><supplied reason="lost">ἐς</supplied></w> <supplied reason="lost">τὸ</supplied> <name type="deity" key="generic"><w lemma="θεῖος"><supplied reason="lost">θεῖον</supplied></w></name><supplied reason="lost">·</supplied> <w lemma="ἀναγράφω"><supplied reason="lost">ἀναγραψάν</supplied> 

<lb xml:id="line_15" n="15" break="no"/>τω</w> δὲ <w lemma="κατά">κατὰ</w> <w lemma="αὐτός">ταὐτὰ</w> τοὶ <name type="person"><w lemma="ἀνήρ">ἄνδρες</w></name> τὰ <name type="authority"><w lemma="γράφω">γεγραμμέν<supplied reason="lost">α</supplied></w></name> <w lemma="περί"><supplied reason="lost">περὶ</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_16" n="16" break="no"/><orig>τα</orig> καὶ <name type="genericOffering"><w lemma="ἀνατίθημι">ἀναθέντω</w></name> <w lemma="εἰς">ἔς</w> τε τὸ <name type="structure"><w lemma="ἱερός">ἱερὸν</w></name> τᾶς <name type="deity" key="Artemis"><w lemma="Ἄρτεμις">Ἀρτά<unclear>μ</unclear><supplied reason="lost">ιτος</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">καὶ</supplied> <w lemma="εἰς"><supplied reason="lost">ἐς</supplied></w> <supplied reason="lost">τὸ</supplied> <supplied reason="lost">τᾶς</supplied> 

<lb xml:id="line_17" n="17"/> <name type="epithet" key="Lochia"><w lemma="Λοχία">Λοχίας</w></name> καὶ <w lemma="εἰς">ἐς</w> τὸ <name type="deity" key="Aphrodite"><name type="structure"><w lemma="Ἀφροδίσιον">Ἀφροδίσιον</w></name></name>, <w lemma="παραδίδωμι">παραδόντω</w> δὲ <supplied reason="lost">καὶ</supplied> <w lemma="ἀντίγραφος"><supplied reason="lost">ἀντίγραφα</supplied></w> <w lemma="οὗτος"><supplied reason="lost">τούτων</supplied></w> <w lemma="ἀνατίθημι"><supplied reason="lost">ἀναθέμεν</supplied></w> 

<lb xml:id="line_18" n="18"/><w lemma="εἰς">ἐς</w> <placeName key="Isthmos"><ref target="http://pleiades.stoa.org/places/599539" type="external">Ἰσθμὸν</ref></placeName> καὶ <placeName key="Halasarna"><ref target="http://pleiades.stoa.org/places/599634" type="external">Ἁλάσαρναν</ref></placeName>, <w lemma="κατά">κατὰ</w> <w lemma="αὐτός">ταὐτὰ</w> δὲ <unclear>κ</unclear><supplied reason="lost">αὶ</supplied> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_19" n="19"/><w lemma="εἷ">εἷ</w> τοὶ <name type="title"><w lemma="ἰατρός">ἰατροὶ</w></name> <w lemma="τάσσω">τάσσονται</w>· <w lemma="δοκέω">ἔδοξε</w> τᾶι <name type="group"><w lemma="βουλή">βουλ<supplied reason="lost">ᾶι</supplied></w></name> <supplied reason="lost">καὶ</supplied> <supplied reason="lost">τᾶι</supplied> <name type="group"><w lemma="ἐκκλησία"><supplied reason="lost">ἐκκλησίαι</supplied></w></name><supplied reason="lost">,</supplied> <w lemma="γνώμη"><supplied reason="lost">γνώμα</supplied></w> <name type="title"><w lemma="προστάτης"><supplied reason="lost">προστα</supplied> 

<lb xml:id="line_20" n="20" break="no"/>τᾶν</w></name>· <w lemma="χράω">χρῆσθαι</w> τᾶι τῶν <name type="personnel"><w lemma="ἐξηγητής">ἐξαγητᾶν</w></name> <w lemma="ἔφοδος">ἐφ<unclear>ό</unclear><supplied reason="lost">δωι</supplied></w><supplied reason="lost">.</supplied> <supplied reason="lost"><space extent="unknown" unit="character"/></supplied> 

<lb xml:id="line_21" n="21"/> <name type="deity" key="Demeter"><w lemma="Δημήτηρ">Δάματρος</w></name> <name type="epithet" key="Olympia"><w lemma="Ὀλύμπιος">Ὀλυμπία<supplied reason="lost">ς</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">·</supplied> 

<lb xml:id="line_22" n="22"/> <name type="purification"><w lemma="ἁγνεύω">ἁγνεύεσθαι</w></name> τὰν <name type="personnel"><w lemma="ἱέρεια">ἱέρην</w></name> <w lemma="ὅδε">τῶνδε</w>· <space quantity="1" unit="character"/> <name type="purification"><w lemma="μυσαρός">μυσαρῶι</w></name> <w lemma="μή"><unclear>μ</unclear><supplied reason="lost">ὴ</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_23" n="23"/> <w lemma="μηδέ">μηδὲ</w> <w lemma="παρά">παρ᾿</w> <name type="deity" key="Hero"><w lemma="ἥρως">ἥρωνα</w></name> <name type="meal"><w lemma="ἐσθίω">ἔσθεν</w></name> <w lemma="μηδέ">μηδὲ</w> <w lemma="ἐπιβαίνω">ἐπιβαίνεν</w> <w lemma="ἐπί">ἐ<supplied reason="lost">φ᾿</supplied></w> <name type="structure"><name type="deity" key="Hero"><w lemma="ἡρῷον"><supplied reason="lost">ἡρῶιον</supplied></w></name></name> <w lemma="μηδέ"><supplied reason="lost">μηδὲ</supplied></w> <w lemma="εἰς"><supplied reason="lost">ἐς</supplied></w> <name type="structure"><w lemma="οἰκία"><supplied reason="lost">οἰκίαν</supplied></w></name> <w lemma="εἰσέρπω"><supplied reason="lost">ἐσέρπεν</supplied></w> <w lemma="ἐν"><supplied reason="lost">ἐν</supplied></w> <w lemma="ὅς"><supplied reason="lost">ἇι</supplied></w> 

<lb xml:id="line_24" n="24"/> <w lemma="κα">κα</w> <name type="person"><w lemma="γυνή">γυνὰ</w></name> <name type="childbirth"><w lemma="τίκτω">τέκηι</w></name> <w lemma="ἤ">ἢ</w> <name type="childbirth"><name type="death"><w lemma="ἐκτιτρώσκω">ἐκτρῶι</w></name></name> <w lemma="ἡμέρα">ἁμερᾶν</w> <w lemma="τρεῖς">τριῶν</w> <w lemma="ἀπό">ἀφ᾿</w> <w lemma="ὅς">ἇς</w> <w lemma="κα"> <supplied reason="lost">κα</supplied></w> <w lemma="ἡμέρα"><supplied reason="lost">ἁμέρας</supplied></w> <name type="childbirth"><w lemma="τίκτω"><supplied reason="lost">τέκηι</supplied></w></name> <w lemma="ἤ"><supplied reason="lost">ἢ</supplied></w> <name type="childbirth"><name type="death"><w lemma="ἐκτιτρώσκω"><supplied reason="lost">ἐκτρῶι</supplied></w></name></name><supplied reason="lost">,</supplied> <w lemma="μηδέ"><supplied reason="lost">μηδὲ</supplied></w> <w lemma="εἰς"><supplied reason="lost">ἐς</supplied></w> <name type="structure"><w lemma="οἰκία"><supplied reason="lost">οἰ</supplied> 

<lb xml:id="line_25" n="25" break="no"/>κίαν</w></name> <w lemma="εἰσέρπω">ἐσέρπεν</w> <w lemma="ἐν">ἐν</w> <w lemma="ὁποῖος">ὁποίαι</w> <w lemma="κα">κα</w> <name type="person"><w lemma="ἄνθρωπος">ἄνθρωπο<unclear>ς</unclear></w></name> <name type="death"><w lemma="ἀποθνήσκω"><supplied reason="lost">ἀποθάνηι</supplied></w></name> <w lemma="ἡμέρα"><supplied reason="lost">ἁμερᾶν</supplied></w> <w lemma="πέντε"><supplied reason="lost">πέντε</supplied></w> <w lemma="ἀπό"><supplied reason="lost">ἀφ᾿</supplied></w> <w lemma="ὅς"><supplied reason="lost">ἇς</supplied></w> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <w lemma="ἡμέρα"><supplied reason="lost">ἁμέρας</supplied></w> 

<lb xml:id="line_26" n="26"/> ὁ <name type="death"><w lemma="νεκρός">νεκρὸς</w></name> <w lemma="ἐκφέρω">ἐξενιχθῆι</w>, <w lemma="μηδέ">μηδὲ</w> τῶν <name type="death"><w lemma="θνησείδιον">θνασ<supplied reason="lost">ιδίων</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_27" n="27" break="no"/><orig>κτων</orig> <w lemma="μηδείς">μηδενὸς</w> <name type="meal"><w lemma="ἐσθίω">ἔσθεν</w></name>· <space quantity="1" unit="character"/> <w lemma="οὗτος">τούτων</w> τ<supplied reason="lost">ῶν</supplied> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_28" n="28"/> <w lemma="ὥστε">ὥστε</w> <name type="authority"><w lemma="παραμαρτάνω">παραμαρτεῖν</w></name>, <space quantity="1" unit="character"/> ὅ <w lemma="τις">τι</w> μέγ <w lemma="κα">κα</w> <name type="purification"><w lemma="μυσαρός">μ<supplied reason="lost">υσαρὸν</supplied></w></name> <name type="meal"><w lemma="ἐσθίω"><supplied reason="lost">φάγηι</supplied></w></name><supplied reason="lost">,</supplied> <name type="sacrifice"><w lemma="περιτέμνω"><supplied reason="lost">περιταμέσθω</supplied></w></name> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος"><supplied reason="lost">χοίρωι</supplied></w></name></name> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_29" n="29"/> καὶ <w lemma="ἀπό">ἀπὸ</w> <name type="object"><w lemma="χρυσίον">χρυσίου</w></name> καὶ <name type="vegetal"><w lemma="προσπερμεία">προσπερμεία<supplied reason="lost">ς</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">·</supplied> <w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="τις"><supplied reason="lost">τί</supplied></w> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <supplied reason="lost">τῶν</supplied> 

<lb xml:id="line_30" n="30"/> <w lemma="ἄλλος">ἄλλων</w> <w lemma="συμβαίνω">συμβᾶι</w>, <w lemma="ἀπό">ἀπὸ</w> <name type="object"><w lemma="χρυσίον">χρυσίου</w></name> καὶ <name type="vegetal"><w lemma="προσπερμεία"><unclear>π</unclear><supplied reason="lost">ροσπερμείας</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">·</supplied> 

<lb xml:id="line_31" n="31"/>τὰ δὲ <w lemma="τέλειος">τέλεια</w> <w lemma="ὅς">ἅ</w> <w lemma="κα">κα</w> <w lemma="ἀναλίσκω">ἀναλωθῆι</w> <w lemma="εἰς">ἔς</w> τ<supplied reason="lost">ε</supplied> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="ἅπας"><supplied reason="lost">ἅ</supplied> 

<lb xml:id="line_32" n="32" break="no"/>παντα</w> <w lemma="χωρίς">χωρὶς</w> <w lemma="ἤ">ἢ</w> <w lemma="ὅς">ἃ</w> <name type="authority"><w lemma="γράφω">γέγραπται</w></name> τὰ<supplied reason="lost">ν</supplied> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τὸν</supplied> 

<lb xml:id="line_33" n="33"/><name type="title"><w lemma="μόναρχος">μόναρχον</w></name> καὶ τὸς <name type="personnel"><w lemma="ἱεροποιός">ἱεροποιὸ<unclear>ς</unclear></w></name> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_34" n="34"/><name type="sacrifice"><w lemma="θύω">θύει</w></name> ἁ <name type="personnel"><w lemma="ἱέρεια"><supplied reason="omitted">ἱ</supplied>έρεια</w></name>· <space quantity="1" unit="character"/> ἁ <name type="personnel"><w lemma="ἱερωσύνη">ἱερωσύνα</w></name> <w lemma="οὗτος">ταύ<unclear>τ</unclear><supplied reason="lost">α</supplied></w> <supplied reason="lost"><w lemma="εἰμί">ἔστω</w></supplied> <supplied reason="lost"><name type="group"><w lemma="τριακάς">τριακάδος</w></name></supplied> <gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">,</supplied> <name type="group"><w lemma="πεντηκοστύς"><supplied reason="lost">πεντηκοσ</supplied> 

<lb xml:id="line_35" n="35" break="no"/>τύος</w></name> <name type="group">Πολλωνδᾶν</name>· τὰν <name type="personnel"><w lemma="ἱέρεια">ἱέρε<supplied reason="lost">ιαν</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/>. 

<lb xml:id="line_36" n="36"/><name type="deity" key="Demeter"><w lemma="Δημήτηρ">Δάματρος</w></name> τ<unclear>ᾶ</unclear><supplied reason="lost">ς</supplied> <gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">·</supplied> 

<lb xml:id="line_37" n="37"/><name type="purification"><w lemma="ἁγνεύω">ἁγνεύεσθαι</w></name> δὲ τὰν <name type="personnel"><w lemma="ἱέρεια">ἱέρειαν</w></name> <w lemma="ὅδε"><supplied reason="lost">τῶνδε</supplied></w><supplied reason="lost">·</supplied> <name type="purification"><w lemma="μυσαρός"><supplied reason="lost">μυσαρῶι</supplied></w></name> <w lemma="μή"><supplied reason="lost">μὴ</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="μηδέ"><supplied reason="lost">μη</supplied> 

<lb xml:id="line_38" n="38" break="no"/>δὲ</w> <w lemma="ἐπιβαίνω">ἐπιβαίνειν</w> <w lemma="ἐπί">ἐφ᾿</w> <name type="structure"><name type="deity" key="Hero"><w lemma="ἡρῷον">ἡρῶιον</w></name></name> <w lemma="μηδέ">μη<supplied reason="lost">δὲ</supplied></w> <w lemma="εἰς"><supplied reason="lost">ἐς</supplied></w> <name type="structure"><w lemma="οἰκία"><supplied reason="lost">οἰκίαν</supplied></w></name> <w lemma="εἰσέρπω"><supplied reason="lost">ἐσέρπεν</supplied></w> <w lemma="ἐν"><supplied reason="lost">ἐν</supplied></w> <w lemma="ὅς"><supplied reason="lost">ἇι</supplied></w> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <name type="person"><w lemma="γυνή"><supplied reason="lost">γυνὰ</supplied></w></name> <name type="childbirth"><w lemma="τίκτω"><supplied reason="lost">τέκηι</supplied></w></name> <w lemma="ἤ"><supplied reason="lost">ἢ</supplied></w> <name type="death"><name type="childbirth"><w lemma="ἐκτιτρώσκω"><supplied reason="lost">ἐκτρῶι</supplied></w></name></name> 

<lb xml:id="line_39" n="39"/><w lemma="ἡμέρα">ἁμερᾶν</w> <w lemma="τρεῖς">τριῶν</w> <w lemma="ἀπό">ἀφ᾿</w> <w lemma="ὅς">ἇς</w> <w lemma="κα">κ<unclear>α</unclear></w> <w lemma="ἡμέρα"><supplied reason="lost">ἁμέρας</supplied></w> <name type="childbirth"><w lemma="τίκτω"><supplied reason="lost">τέκηι</supplied></w></name> <w lemma="ἤ"><supplied reason="lost">ἢ</supplied></w> <name type="death"><name type="childbirth"><w lemma="ἐκτιτρώσκω"><supplied reason="lost">ἐκτρῶι</supplied></w></name></name><supplied reason="lost">,</supplied> <w lemma="μηδέ"><supplied reason="lost">μηδὲ</supplied></w> <w lemma="εἰς"><supplied reason="lost">ἐς</supplied></w> <name type="structure"><w lemma="οἰκία"><supplied reason="lost">οἰκίαν</supplied></w></name> <w lemma="εἰσέρπω"><supplied reason="lost">ἐσέρπεν</supplied></w> <w lemma="ἐν"><supplied reason="lost">ἐ</supplied> 

<lb xml:id="line_40" n="40" break="no"/>ν</w> <w lemma="ὁποῖος">ὁποίαι</w> <w lemma="κα">κα</w> <name type="person"><w lemma="ἄνθρωπος">ἄνθρωπο<unclear>ς</unclear></w></name> <name type="death"><w lemma="ἀποθνήσκω"><supplied reason="lost">ἀποθάνηι</supplied></w></name> <w lemma="ἡμέρα"><supplied reason="lost">ἁμερᾶν</supplied></w> <w lemma="πέντε"><supplied reason="lost">πέντε</supplied></w> <w lemma="ἀπό"><supplied reason="lost">ἀφ᾿</supplied></w> <w lemma="ὅς"><supplied reason="lost">ἇς</supplied></w> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <w lemma="ἡμέρα"><supplied reason="lost">ἁμέρας</supplied></w> <supplied reason="lost">ὁ</supplied> <name type="death"><w lemma="νεκρός"><supplied reason="lost">νεκρὸς</supplied></w></name> <w lemma="ἐκφέρω"><supplied reason="lost">ἐξε</supplied> 

<lb xml:id="line_41" n="41" break="no"/>νιχθῆι</w>, <w lemma="μηδέ">μηδὲ</w> τῶν <name type="death"><w lemma="θνησείδιον">θνα<supplied reason="lost">σιδίων</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="μηδείς"><supplied reason="lost">μηδενὸς</supplied></w> 

<lb xml:id="line_42" n="42"/> <name type="meal"><w lemma="ἐσθίω">ἔσθεν</w></name>· <w lemma="οὗτος">τούτων</w> τῶ<unclear>ν</unclear><gap reason="lost" extent="unknown" unit="character"/>, 

<lb xml:id="line_43" n="43"/><w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">μ</supplied><unclear>έ</unclear>γ <w lemma="κα">κά</w> <w lemma="τις">τι</w> τῶμ <name type="purification"><w lemma="μυσαρός">μυ<supplied reason="lost">σαρῶν</supplied></w></name> <name type="meal"><w lemma="ἐσθίω"><supplied reason="lost">φάγηι</supplied></w></name><supplied reason="lost">,</supplied> <name type="sacrifice"><w lemma="περιτέμνω"><supplied reason="lost">περιταμέσθω</supplied></w></name> <name type="animal" key="swine"><name type="age"><w lemma="χοῖρος"><supplied reason="lost">χοίρωι</supplied></w></name></name> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">καὶ</supplied> <w lemma="ἀπό"><supplied reason="lost">ἀπὸ</supplied></w> <name type="object"><w lemma="χρυσίον"><supplied reason="lost">χρυ</supplied> 

<lb xml:id="line_44" n="44" break="no"/><supplied reason="lost">σίου</supplied></w></name> <supplied reason="lost">κα</supplied>ὶ <name type="vegetal"><w lemma="προσπερμεία">προσπερ<supplied reason="lost">μείας</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_45" n="45"/><supplied reason="lost">τῶγ</supplied> <name type="authority"><w lemma="γράφω"><supplied reason="lost">γεγ</supplied><unclear>ρ</unclear>αμμέν<supplied reason="lost">ων</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_46" n="46"/> <gap reason="lost" extent="unknown" unit="character"/><orig><unclear>ε</unclear>να</orig><gap reason="lost" extent="unknown" unit="character"/> 

<lb xml:id="line_47" n="47"/><gap reason="lost" extent="unknown" unit="character"/> 

<lb/><gap reason="lost" extent="unknown" unit="line"/> </ab> <ab subtype="Face" n="A">Face B 

<lb xml:id="line_48" n="48"/> <w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="εἰς"><supplied reason="lost">ἐς</supplied></w> <supplied reason="lost">τὸ</supplied> <name type="structure"><w lemma="ἱερός"><supplied reason="lost">ἱερὸν</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/><orig>αν</orig> <w lemma="εἰσφέρω">ἐσενέγκηι</w> <name type="person"><w lemma="ἰδιωτικός">ἰδιωτικὰν</w></name> <w lemma="ἤ">ἢ</w> <name type="person"><w lemma="γυνή">γυνὰ</w></name> 

<lb xml:id="line_49" n="49"/><gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τὸ</supplied> <name type="structure"><w lemma="ἱερός"><supplied reason="lost">ἱερὸν</supplied></w></name> <name type="purification"><name type="liquid"><w lemma="περιρραίνω"><supplied reason="lost">περιρα</supplied><unclear>ν</unclear>άτω</w></name></name> <name type="object"><w lemma="χρυσίον">χρυσίωι</w></name> καὶ <name type="vegetal"><w lemma="προσπερμεία">προσπερμείαι</w></name>· 

<lb xml:id="line_50" n="50"/><gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τ</supplied>ὸ <name type="object"><w lemma="ξίφος">ξίφος</w></name> τὸ <name type="structure"><w lemma="ἱερός">ἱερὸν</w></name> <w lemma="οὗτος">τούτων</w> <w lemma="τις">τι</w> <w lemma="ποιέω">ποιήσηι</w>, 

<lb xml:id="line_51" n="51"/><gap reason="lost" extent="unknown" unit="character"/><orig><unclear>ω</unclear></orig>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_52" n="52"/><w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="ποιέω">ποιησαμένα</w> ἁ <name type="group"><w lemma="πόλις">πόλις</w></name> <w lemma="ἤ">ἢ</w> <w lemma="πρίαμαι">πριαμένα</w>, <name type="purification"><w lemma="καθαίρω">καθαράτω</w></name> 

<lb xml:id="line_53" n="53"/><gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">καὶ</supplied> <name type="purification"><name type="liquid"><w lemma="περιρραίνω"><supplied reason="lost">περιρανάτω</supplied></w></name></name> <name type="object"><w lemma="χρυσίον"><supplied reason="lost">χρυσίωι</supplied></w></name> <supplied reason="lost">κ</supplied><unclear>α</unclear>ὶ <name type="vegetal"><w lemma="προσπερμεία">προσπερμείαι</w></name> καὶ <w lemma="τελέω">τελεσάτω</w> <name type="animal" key="sheep"><w lemma="ὄϊς">ὀῒ</w></name> <name type="age"><name type="gender"><w lemma="τέλειος">τελέωι</w></name></name> <w lemma="unclear">ἐπι</w> 

<lb xml:id="line_54" n="54"/><gap reason="lost" extent="unknown" unit="character"/><orig>αι</orig>· <w lemma="κατά">κατὰ</w> <w lemma="αὐτός">ταὐτὰ</w> δὲ <w lemma="εἰ">εἴ</w> <w lemma="κα">κα</w> καὶ τᾶν <name type="structure"><w lemma="τράπεζα">τραπεζᾶν</w></name> <w lemma="τις">τις</w> 

<lb xml:id="line_55" n="55"/><gap reason="lost" extent="unknown" unit="character"/><orig>αι</orig> <w lemma="ἤ">ἢ</w> <w lemma="ἀποβλάπτω">ἀποβλῆι</w> <w lemma="ἤ">ἢ</w> <w lemma="κατάγω">καταγῆι</w> <w lemma="ἤ">ἢ</w> τὸ <name type="object"><w lemma="ξίφος">ξίφος</w></name> τὸ <name type="structure"><w lemma="ἱερός"><supplied reason="lost">ἱ</supplied>ερὸν</w></name> 

<lb xml:id="line_56" n="56"/><gap reason="lost" extent="unknown" unit="character"/> <w lemma="κατά"><supplied reason="lost">κα</supplied>τὰ</w> <w lemma="αὐτός">ταὐτὰ</w> <w lemma="ὅσπερ">οἷσπερ</w> τὸμ <name type="object"><w lemma="πέλεκυς">πέλυκυν</w></name> <name type="authority"><w lemma="γράφω">γέγραπται</w></name>, 

<lb xml:id="line_57" n="57"/><gap reason="lost" extent="unknown" unit="character"/>νται, καὶ <name type="purification"><w lemma="καθαρός">καθαρὰ</w></name> <w lemma="εἰμί">ἔστω</w>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_58" n="58"/><w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="τις"><supplied reason="lost">τίς</supplied></w> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <gap reason="lost" extent="unknown" unit="character"/>θαι <w lemma="ὅστις">ὁτιοῦν</w> <w lemma="ὁποῖος">ὁπειοῦν</w>, <name type="sacrifice"><w lemma="θύω">θύσας</w></name> <name type="animal" key="generic"><w lemma="θῦμα">θύματα</w></name> τὰ <name type="authority"><w lemma="νομίζω">νομι 

<lb xml:id="line_59" n="59" break="no"/><supplied reason="lost">ζόμενα</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/><supplied reason="lost">·</supplied> <w lemma="ἐπεί"><supplied reason="lost">ἐπεὶ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <w lemma="οὗτος"><supplied reason="lost">τα</supplied>ῦτα</w> <name type="sacrifice"><w lemma="καρπόω">καρπωθῆι</w></name>, <name type="liquid"><w lemma="οἶνος">οἴνωι</w></name> <name type="liquid"><w lemma="κατασβέννυμι">κατασβ<supplied reason="lost">έσ</supplied>ας</w></name> <w lemma="ἀναιρέω">ἀνελὼν</w> 

<lb xml:id="line_60" n="60"/><gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τὸ</supplied> <w lemma="πῦρ"><supplied reason="lost">πῦρ</supplied></w> <supplied reason="lost">τὸ</supplied> <w lemma="ἀΐδιος"><unclear>ἀ</unclear>ΐδιον</w> καὶ τᾶς <w lemma="γῆ">γᾶς</w> <w lemma="ἀπό">ἀπὸ</w> τοῦ <name type="structure"><w lemma="βωμός">βωμοῦ</w></name> <w lemma="ὅς">ὧ</w> <w lemma="κα">κα</w> <w lemma="μεταφέρω">μετα 

<lb xml:id="line_61" n="61" break="no"/><supplied reason="lost">φέρηι</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="ἐκ"><supplied reason="lost">ἐκ</supplied></w> τοῦ <name type="structure"><w lemma="ἱερός">ἱεροῦ</w></name> <w lemma="μεταφέρω">μετενεικὼν</w> <w lemma="καταβάλλω">καταβαλέτω</w> <w lemma="ἐπί">ἐπὶ</w> τὸμ 

<lb xml:id="line_62" n="62"/><gap reason="lost" extent="unknown" unit="character"/><orig>α</orig> <w lemma="οὗτος">ταῦτα</w> <name type="purification"><name type="liquid"><w lemma="περιρραίνω">περιρανάτω</w></name></name> <name type="object"><w lemma="χρυσίον">χρυσίωι</w></name> καὶ <name type="vegetal"><w lemma="προσπερμεία">προσπερμεί 

<lb xml:id="line_63" n="63" break="no"/> <supplied reason="lost">αι</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="κατά"><supplied reason="lost">κατὰ</supplied></w> <supplied reason="lost">τὰ</supplied> <name type="authority"><w lemma="γράφω"><supplied reason="lost">γεγραμ</supplied>μένα</w></name>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_64" n="64"/> <w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <name type="group"><w lemma="δῆμος"><supplied reason="lost">δά</supplied>μωι</w></name> <w lemma="ἤ">ἢ</w> <name type="structure"><w lemma="θεσμός">θεσμὸς</w></name> <w lemma="ἐμφανής">ἐμφανὴς</w> <w lemma="εἰμί">ἦι</w> <w lemma="ἤ">ἢ</w> <name type="death"><w lemma="ὀστέον"><supplied reason="omitted">ὀ</supplied>στέον</w></name> <name type="person"><w lemma="ἄνθρωπος">ἀνθρώπου</w></name>, 

<lb xml:id="line_65" n="65"/><gap reason="lost" extent="unknown" unit="character"/> <w lemma="ἤ">ἢ</w> <name type="structure"><w lemma="νομός">νομὸς</w></name> <w lemma="μή">μὴ</w> <name type="purification"><w lemma="καθαίρω">κεκαθαρμένος</w></name> <w lemma="κατά">κατὰ</w> τὸν <name type="authority"><w lemma="νόμος">νόμον</w></name> 

<lb xml:id="line_66" n="66"/><gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τὸ</supplied> <name type="death"><w lemma="ὀστέον"><supplied reason="lost">ὀ</supplied>στέον</w></name> <w lemma="ἐκφέρω">ἐκφερόντω</w> καὶ <w lemma="θάπτω">θαπτόντω</w> τοὶ <name type="group"><w lemma="δημότης">δαμόται</w></name>, <w lemma="εἷ">εἷ</w> 

<lb xml:id="line_67" n="67"/><w lemma="κα"><supplied reason="lost">κα</supplied></w> <w lemma="εἰμί"><supplied reason="lost">ἦι</supplied></w> <supplied reason="lost">τὸ</supplied> <name type="structure"><w lemma="ἱερός"><supplied reason="lost">ἱερόν</supplied></w></name><supplied reason="lost">·</supplied> <w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="τις"><supplied reason="lost">τίς</supplied></w> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <name type="person"><w lemma="ἀγχιστεύς"><supplied reason="lost">ἀγχισ</supplied>τεὺς</w></name> <w lemma="ἤ">ἢ</w> <name type="person"><w lemma="κύριος">κύριος</w></name> <w lemma="εἰμί">ἦι</w> τοῦ <name type="death"><w lemma="ἀποθνήσκω">ἀποθανόντος</w></name> <w lemma="ἤ">ἢ</w> <w lemma="εἰσέρχομαι">ἐσελθόν 

<lb xml:id="line_68" n="68" break="no"/><supplied reason="lost">τος</supplied></w><supplied reason="lost">,</supplied> <gap reason="lost" extent="unknown" unit="character"/><orig>ω</orig> <w lemma="αὐθήμερος">αὐταμερὸν</w> <w lemma="ἐπεί">ἐπεί</w> <w lemma="κα">κα</w> <w lemma="πύθω">πύθωνται</w>· <w lemma="ἐπεί">ἐπεὶ</w> δέ <w lemma="κα">κα</w> <w lemma="ἐξαίρω">ἐξαρθῆι</w> 

<lb xml:id="line_69" n="69"/> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">καὶ</supplied> <w lemma="μηδείς"><supplied reason="lost">μηδὲν</supplied></w> <w lemma="ἔτι"><supplied reason="lost">ἔτι</supplied></w> <w lemma="αὐτός"><supplied reason="lost">αὐτῶ</supplied><unclear>ν</unclear></w> <w lemma="ἐμφανής">ἐμφανὲς</w> <w lemma="εἰμί">ἦι</w>, <name type="purification"><w lemma="καθαίρω">καθαράντω</w></name> τὸ <name type="structure"><w lemma="ἱερός">ἱερὸν</w></name> τοὶ <name type="person"><w lemma="ἀγχιστεύς">ἀγχιστεῖς</w></name> 

<lb xml:id="line_70" n="70"/><w lemma="ἤ"><supplied reason="lost">ἢ</supplied></w> <name type="person"><w lemma="κύριος"><supplied reason="lost">κύριοι</supplied></w></name><supplied reason="lost">·</supplied> <w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <w lemma="μή"><supplied reason="lost">μὴ</supplied></w> <w lemma="εἰμί"><supplied reason="lost">ἔωντι</supplied></w> <name type="person"><w lemma="ἀγχιστεύς"><supplied reason="lost">ἀγχιστ</supplied>εῖς</w></name> <w lemma="ἤ">ἢ</w> <name type="person"><w lemma="κύριος">κύριοι</w></name>, <name type="purification"><w lemma="καθαίρω">καθαράντω</w></name> τοὶ <name type="group"><w lemma="δημότης">δαμόται</w></name>, <w lemma="εἷ">εἷ</w> <w lemma="κα">κα</w> <w lemma="εἰμί">ἦι</w> τὸ <name type="structure"><w lemma="ἱερός">ἱε 

<lb xml:id="line_71" n="71" break="no"/><supplied reason="lost">ρον</supplied></w></name><supplied reason="lost">·</supplied> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="ἐξάγω">ἐξαγέτω</w> ἁ <name type="personnel"><w lemma="ἱέρεια">ἱέρεια</w></name> <name type="deity" key="Kourotrophos"><w lemma="Κουροτρόφος">Κοροτρόφον</w></name> <w lemma="κατά">κατὰ</w> τὰ <name type="authority"><w lemma="νομίζω">νομι<supplied reason="omitted">ζ</supplied>ό 

<lb xml:id="line_72" n="72" break="no"/><supplied reason="lost">μενα</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">καὶ</supplied> <name type="sacrifice"><w lemma="θύω"><supplied reason="lost">θυέτω</supplied></w></name> <name type="animal" key="swine"><w lemma="ὗς"><supplied reason="lost">ὗ</supplied>ν</w></name> <w lemma="ἤ">ἢ</w> <name type="animal" key="sheep"><w lemma="ὄϊς">οἶν</w></name> <name type="deity" key="Kourotrophos"><w lemma="Κουροτρόφος">Κοροτρόφωι</w></name>· <w lemma="ἐπεί">ἐπεὶ</w> δέ <w lemma="κα">κα</w> <w lemma="οὗτος">ταῦτα</w> <w lemma="ποιέω">ποιήσων 

<lb xml:id="line_73" n="73" break="no"/><supplied reason="lost">τι</supplied></w><supplied reason="lost">,</supplied> <gap reason="lost" extent="unknown" unit="character"/> <name type="purification"><w lemma="καθαίρω"><supplied reason="lost">καθαράντω</supplied></w></name> <supplied reason="lost">κ</supplied>αὶ <name type="purification"><name type="liquid"><w lemma="περιρραίνω">περιρανάντω</w></name></name> <w lemma="ἀπό">ἀπὸ</w> <name type="object"><w lemma="χρυσίον">χρυσίου</w></name> καὶ <name type="vegetal"><w lemma="προσπερμεία">προσπερ 

<lb xml:id="line_74" n="74" break="no"/><supplied reason="lost">μείας</supplied></w></name><supplied reason="lost">·</supplied> <supplied reason="lost">τὸ</supplied> <supplied reason="lost">δὲ</supplied> <w lemma="ἀνάλωμα"><supplied reason="lost">ἀνάλωμα</supplied></w> <w lemma="τελέω"><supplied reason="lost">τελεσάντω</supplied></w> <supplied reason="lost">τοὶ</supplied> <name type="title"><w lemma="ταμίας"><supplied reason="lost">τ</supplied>αμίαι</w></name> τᾶς <name type="group"><w lemma="πόλις">πόλιος</w></name> τοῖς <name type="group"><w lemma="δημότης">δαμόταις</w></name>, <w lemma="εἰ">αἴ</w> <w lemma="κα">κα</w> <w lemma="μή">μὴ</w> 

<lb xml:id="line_75" n="75"/><w lemma="εἰμί"><supplied reason="lost">ἔωντι</supplied></w> <name type="person"><w lemma="ἀγχιστεύς"><supplied reason="lost">ἀγχιστεῖς</supplied></w></name> <w lemma="ἤ"><supplied reason="lost">ἢ</supplied></w> <name type="person"><w lemma="κύριος"><supplied reason="lost">κύριοι</supplied></w></name> <supplied reason="lost">τοῦ</supplied> <name type="person"><name type="death"><w lemma="ἀποθνήσκω"><supplied reason="lost">ἀποθ</supplied><unclear>α</unclear>νόντος</w></name></name> <w lemma="ἤ">ἢ</w> <name type="person"><w lemma="εἰσέρχομαι">ἐσελθόντος</w></name>· <w lemma="εἰ">αἰ</w> δέ <w lemma="κα">κα</w> <w lemma="εἰμί">ἐόντες</w> 

<lb xml:id="line_76" n="76"/><name type="person"><w lemma="ἀγχιστεύς"><supplied reason="lost">ἀγχιστεῖς</supplied></w></name> <w lemma="ἤ"><supplied reason="lost">ἢ</supplied></w> <name type="person"><w lemma="κύριος"><supplied reason="lost">κύριοι</supplied></w></name> <w lemma="μή"><supplied reason="lost">μὴ</supplied></w> <w lemma="ποιέω"><supplied reason="lost">ποιήσωντι</supplied></w> <w lemma="κατά"><supplied reason="lost">κατὰ</supplied></w> τὰ <name type="authority"><w lemma="γράφω">γεγραμμένα</w></name>, τοὶ <name type="group"><w lemma="δημότης">δαμόται</w></name> <w lemma="ἐκφέρω">ἐξενει

<lb xml:id="line_77" n="77" break="no"/><supplied reason="lost">κάντω</supplied></w> <supplied reason="lost">καὶ</supplied> <name type="purification"><w lemma="καθαίρω"><supplied reason="lost">καθαράντω</supplied></w></name> <supplied reason="lost">καὶ</supplied> <w lemma="εἰσπράσσω"><supplied reason="lost">ἐσπρασσέσ</supplied>θων</w> <w lemma="παρά">παρὰ</w> τῶν <name type="person"><w lemma="ἀγχιστεύς">ἀγχιστέων</w></name> <w lemma="ἤ">ἢ</w> <name type="person"><w lemma="κύριος">κυρίων</w></name> 

<lb xml:id="line_78" n="78"/><supplied reason="lost">τὸ</supplied> <w lemma="ἀνάλωμα"><supplied reason="lost">ἀνάλωμα</supplied></w><supplied reason="lost">,</supplied> <supplied reason="lost">ἁ</supplied> <name type="punishment"><w lemma="πρᾶξις"><supplied reason="lost">πρᾶξις</supplied></w></name> <w lemma="εἰμί"><supplied reason="lost">ἔστω</supplied></w> <w lemma="αὐτός"><supplied reason="lost">αὐτοῖς</supplied></w> <w lemma="καθά"><supplied reason="lost">καθά</supplied>περ</w> <w lemma="ἐκ">ἐγ</w> <name type="authority"><w lemma="δίκη">δίκας</w></name>· <name type="purification"><w lemma="καθαίρω">καθαίρεν</w></name> δὲ καὶ τὰ <name type="person"><w lemma="ἴδιος">ἴδι 

<lb xml:id="line_79" n="79" break="no"/><supplied reason="lost">α</supplied></w></name> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="ὡς"><supplied reason="lost">ὡς</supplied></w> <name type="authority"><w lemma="γράφω"><supplied reason="lost">γέ</supplied><unclear>γ</unclear>ραπται</w></name>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_80" n="80"/><w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="τις"><supplied reason="lost">τίς</supplied></w> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <name type="death"><w lemma="ἀπάγχω"><supplied reason="lost">ἀπάγξηται</supplied></w></name> <name type="object"><w lemma="σχοινίδιον"><supplied reason="lost">σχοι</supplied>νιδίωι</w></name>, ὁ <name type="person"><w lemma="ὁράω">ἰδὼν</w></name> <w lemma="πρότερος">πράτιστον</w> <w lemma="καταλύω">καταλυσά 

<lb xml:id="line_81" n="81" break="no"/><supplied reason="lost">τω</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τὸ</supplied> δὲ <name type="object"><w lemma="ξύλον">ξύλον</w></name> <w lemma="ἐκ">ἐξ</w> <w lemma="ὅς">οὗ</w> <w lemma="κα">κα</w> <name type="death"><w lemma="ἀπάγχω">ἀπάγξηται</w></name>, <w lemma="unclear">ἀπο</w> 

<lb xml:id="line_82" n="82" break="no"/> <gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τ</supplied>ὸ <name type="object"><w lemma="σχοινίον">σχοινίον</w></name> ὁ <name type="person"><w lemma="ὁράω">ἰδών</w></name>· <w lemma="εἰ">αἰ</w> δέ <w lemma="κα">κα</w> <name type="personnel"><w lemma="ἱερεύς">ἱερεὺς</w></name> <w lemma="ὁράω">ἴδηι</w>, 

<lb xml:id="line_83" n="83"/><gap reason="lost" extent="unknown" unit="character"/> <w lemma="ποιέω"><supplied reason="lost">πο</supplied>ιεῖν</w>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_84" n="84"/><w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <name type="sacrifice"><w lemma="θύω"><unclear>θ</unclear>ύοντι</w></name> <name type="deity" key="generic"><w lemma="θεός">θεοῖς</w></name> <w lemma="ἤ">ἢ</w> <name type="deity" key="generic"><w lemma="θεά">θεαῖς</w></name> <w lemma="ὅς">οἷσιν</w> <name type="gender"><name type="quality"><w lemma="κύω">κυόεν 

<lb xml:id="line_85" n="85" break="no"/><supplied reason="lost">τα</supplied></w></name></name> <gap reason="lost" extent="unknown" unit="character"/><orig>ανεν</orig> τῶν <name type="sacrifice"><w lemma="θύω">θυομένων</w></name> <name type="animal" key="generic"><w lemma="ἱερεῖον">ἱερείων</w></name> <w lemma="ὅς">ἅ</w> <w lemma="κα">κα</w> 

<lb xml:id="line_86" n="86"/><gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τ</supplied>ὸμ <w lemma="πρίαμαι">πριάμενον</w> <w lemma="ἀποδίδωμι">ἀποδόμεν</w> τῶι <w lemma="ἀποδίδωμι">ἀ 

<lb xml:id="line_87" n="87" break="no"/><supplied reason="lost">ποδομένωι</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="οὗτος"><supplied reason="lost">τούτων</supplied></w> <w lemma="εἰμί"><supplied reason="lost">ἦι</supplied></w> <name type="meal"><w lemma="ἀποφορά"><supplied reason="lost">ἀπο</supplied>φορά</w></name>· τὸν δὲ <w lemma="ἀποδίδωμι">ἀποδόμενον</w> τὸ 

<lb xml:id="line_88" n="88"/><gap reason="lost" extent="unknown" unit="character"/> <w lemma="ὅτι">ὅτι</w> <w lemma="οὐ">οὐ</w> <name type="gender"><name type="quality"><w lemma="κύω">κυόεν</w></name></name> <w lemma="οὐ">οὐκ</w> <w lemma="ἀποδίδωμι">ἀπέδοτο</w>, 

<lb xml:id="line_89" n="89"/><gap reason="lost" extent="unknown" unit="character"/> <w lemma="οὗτος"><supplied reason="lost">τού</supplied>των</w> <w lemma="εἰμί">ἦι</w> <name type="meal"><w lemma="ἀποφορά">ἀποφορά</w></name>, <w lemma="ἀποδίδωμι">ἀποδόμεν</w> 

<lb xml:id="line_90" n="90"/><gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">τὸ</supplied> <name type="animal" key="generic"><w lemma="ἱερεῖον">ἱαρήιον</w></name> <w lemma="ἀποδίδωμι">ἀποδόμεν</w> τὰν <w lemma="τιμή">τι 

<lb xml:id="line_91" n="91" break="no"/> <supplied reason="lost">μὰν</supplied></w> <gap reason="lost" extent="unknown" unit="character"/>. <space extent="unknown" unit="character"/> 

<lb xml:id="line_92" n="92"/><w lemma="εἰ"><supplied reason="lost">αἰ</supplied></w> <supplied reason="lost">δέ</supplied> <w lemma="κα"><supplied reason="lost">κα</supplied></w> <gap reason="lost" extent="unknown" unit="character"/> <w lemma="ἕπομαι"><unclear>ἕ</unclear>πεσθαι</w> <w lemma="ἐπί">ἐπὶ</w> <name type="sacrifice"><w lemma="θυσία">θυσίαν</w></name>, 

<lb xml:id="line_93" n="93"/><gap reason="lost" extent="unknown" unit="character"/> περι<gap reason="lost" extent="unknown" unit="character"/> 

<lb/><gap reason="lost" extent="unknown" unit="line"/> </ab> </div> 

			<div type="translation" xml:lang="eng"> 
				<head>Translation</head> 
<p> Face A</p>
 
<p> When Theukles was <foreign>monarchos</foreign>, in the month A[..., when] Philonidas, son of Philistos, Anaxikles, son of [... , ...], son of Herakleitos, Epicrates, son of Philon, [... (son of) ... were <foreign>prostatai</foreign>]: the <foreign>exegetai</foreign> Pasias, son of Thessalos, Hipp[... son of ..., ...], (5) son of Theudoros made the proposal. So that the purifications and cleansings [...] are performed [... according to the] sacred and ancestral laws, [with good fortune, may it be decided] by the assembly: to choose two <foreign>epistatai</foreign> from all (citizens), [the chosen men should put out a contract] for two steles to be manufactured, and having received [from the ...] (10) they should inscribe on both [steles] what is written in the sacred laws concerning the [purifications ... and the] cleansings, [... and set up the] one in the sanctuary of Demeter in the inside [..., and the other one ...] in the [...] of the Asklepieion, and [the treasurers should give the (money for the)] incurred costs. [If some] interpret against the writings concerning [these things or if they do not complete these tasks] as is written, let it be on their conscience as ones who have acted impiously [towards the deity]. (15) The men should also inscribe, according to these guidelines, the writings [concerning ...] and set them up in the sanctuary of Artemis [... and that of] Lochia and in the sanctuary of Aphrodite, and they should hand over [copies of these texts and set them up at] Isthmos and Halasarna, and according to these guidelines they should also [...] where the doctors are appointed. The council [and the assembly] have decided, on the proposition of the <foreign>prostatai</foreign>: (20) follow the procedure of the <foreign>exegetai</foreign>.</p>
 
<p> [...] of Demeter Olympia </p> 

<p>The priestess should keep herself pure from the following things: with an impure thing (or person?) not [...] and not to eat at (the feast of) a hero nor to enter [the shrine of a hero nor to go into a house in which] a woman has given birth or miscarried, three days from [the day on which she gave birth or miscarried,] (25), nor to enter a house in which a human being [died for five days from the day on] the corpse is carried out, nor of dead animals [...] eat anything. Of these things [...] so that she is at fault. Whatever she has [eaten that is dirty, she should cut a piglet (and pour its blood) around her...] and (with water) from a gold (vessel) and a sprinkling with seeds. [If some of the] (30) other things has happened, (she should purify herself with water) from a gold (cup) and [a sprinkling with seeds ...]. Concerning the money that has been spent for the [...] everything, except what is written [... the] <foreign>monarchos</foreign> and the <foreign>hieropoioi</foreign> [...] the priestess sacrifices. Let this priesthood [belong to the <foreign>triakas</foreign> of ...] and the <foreign>pentekostys</foreign> of the Pollondai. (35) The priestess [...]</p>
 
<p>[...] of Demeter the [...]</p> 

<p> [...] The priestess should keep herself pure [from the following things: with an impure person/thing not ...] nor to enter the shrine of a hero [nor to go into a house in which a women has given birth or miscarried], three days from the [day on which she gave birth or miscarried, nor to enter a house] (40) in which a human being [died for five days from the day on the corpse] is carried out, nor of dead animals [...] eat [anything]. Of these things [...] if she [has eaten any polluted food, she should cut a piglet (and pour its blood) around her [...] and (with water) from a gold (cup) and] a sprinkling of seeds [...] (45) of the writings [...].</p>
 
<p> Face B</p> 
				
<p> If [...] brings in [to the sanctuary] a private [...] or if a woman [... let her (the priestess?) sprinkle around the sanctuary] with (water in) a gold (cup) and seeds [...] (50) the sacred sword [... (if?)...] does any of these things [...]. If [...] the city, having manufactured or bought [...], let her purify and [sprinkle around with (water from) a gold (cup)] and seeds and finish the rite with (the sacrifice of) an adult wether [...]. In the same way, if one of the tables [...] (55) is thrown away or broken or if the sacred sword [...] according to the same guidelines as are prescribed concerning the axe [...] and may she be pure. [If someone...] whatsoever in any direction, having sacrificed the customary offerings [... after these things] have been burnt, having quenched (them/the fire) with wine and carried away (60) [...] the eternal [fire] and the earth from the altar, from which one transfers [...] having taken them from the sanctuary, (she?) should put them on the [...] (she?) must sprinkle these things around with (water from) a gold (cup) and seeds [... according to the writings]. If [...] in a deme a coffin is visible or a human bone (65) [...] or if a pasture is not purified according to the law [...] the inhabitants of the deme should carry out the bone and bury it, [wherever the sanctuary may be. If someone, who is the] next of kin or guardian of the deceased person or of the accused [...] on the same day as when they hear the news. After it has been gotten rid of [... and none of these things] is visible anymore, the next of kin [or guardians] should purify the sanctuary. (70) [If there are no relatives] or guardians, the members of the deme must purify it, wherever the sanctuary is. [...] The priestess must carry out (the statue of) Kourotrophos according to the customs [... and she must sacrifice a pig] or a sheep to Kourotrophos. When they have done these things [... they must purify] and sprinkle with (water from) a gold (vessel) and seeds. The treasurers of the city [are to pay the expense] to the demesmen, if there are (75) no [relatives or guardians of the deceased person] or of the accused. If there are [relatives or guardians who do not act according to] what is written, the demesmen should carry out [and purify and exact the money (for the expenses)] from the relatives or guardians. [This exaction will be applied to them as if on the basis] of a legal judgment. Purify also the private [...] as it is written. (80) [If someone ... has strangled himself] with a rope (i.e. hung himself), the one who has seem him first should loosen (the noose) [...] the wood from which he hanged himself [...] and the one who has seen him [...] the rope [...]. If a priest sees him [...] to do. If [...] they sacrifice to gods and goddesses to whom pregnant (85) [...] of the animals that are sacrificed [...] the buyer should give back to [the seller ... of those (animals) for which] there is the possibility of take-away. The seller the [...] that he has not sold (anything) not pregnant [...] of those (animals) for which there is the possibility of take-away, (90) to sell [...] the sacrificial animal [...] give [the price ... if ...] follow to sacrifice [...] </p>

 </div> 

				<div type="translation" xml:lang="fre"> 
					<head>Traduction</head> 
					
<p>Face A</p> 

<p>Sous la monarchie de Theuklès, au mois d’A[..., alors qu’étaient prostates] Philonidas, fils de Philistos, Anaxiklès, [fils de ..., ... fils] d’Herakleitos, Epikratès, fils de Philon [...]. Proposition des exégètes, Pasias, fils de Thessalos, Hipp[... fils de ..., ..., (5) fils] de Theudoros. Afin que les purifications et les lustrations [...] soient accomplies [conformément aux] lois sacrées et ancestrales. [À la bonne fortune, qu'il plaise à] l’assemblée. Qu’on choisisse deux épistates parmi tous (les citoyens), [que ceux qui ont été choisis mettent en adjudication] la fabrication de deux stèles et, après avoir reçu [de la part des ...], (10) qu’ils transcrivent sur chaque [stèle] ce qui est écrit dans les lois sacrées concernant les [purifications ... et les] lustrations, [... et qu’ils installent l’une] dans le sanctuaire de Déméter, à l’intérieur [..., l’autre ...] de l’Asclépieion, et [que les trésoriers paient la dépense] engendrée. [Si certains] proposent des interprétations contraires à ce qui est écrit à ce propos [ou s’ils n’agissent pas comme] il est écrit, qu’ils aient des scrupules pour avoir commis une impiété [envers les dieux]. (15) Que les hommes [transcrivent] de la même manière ce qui est écrit [au sujet de ...] et qu’ils les installent dans le sanctuaire d’Artémis [..., dans celui de la] Lochia et dans l’Aphrodision, et qu’ils transmettent [également des copies de celles-ci pour les installer] à Isthmos et à Halasarna, et de la même manière [...] où les médecins sont placés. Il a plu au conseil [et à l’assemblée], sur proposition des prostates, (20) que l'on adopte la procédure des exégètes.</p>
 
<p> [...] de Déméter Olympia</p> 

<p>Que la prêtresse se tienne pure de ce qui suit : [...] avec quelque chose (ou quelqu'un ?) d’impur, qu’elle ne consomme rien (d'un rituel) à un héros], qu’elle ne mette pas le pied dans [un heroôn, qu’elle n’entre pas dans une maison où] une femme a accouché ou fait une fausse couche, pendant trois jours à partir du [jour où elle a accouché ou fait une fausse couche, (25) qu’elle n’]entre pas dans une maison où un être humain [est mort, pendant trois jours à partir du jour où] le cadavre a été emporté, qu’elle ne mange d’aucune des carcasses [...]. De ces [...], de sorte qu’elle a commis une faute : parce qu’elle [aurait mangé un aliment impur, qu’elle répande autour d'elle (le sang) d'un porcelet tranché ...] et par de l’or et une prospermie [... Si quelque chose] (30) d’autre arrive, (qu'elle se purifie) par de l’or et [une prospermie ...]. Les frais qui ont été consentis pour [...] la totalité, à l’exception de ce qui est inscrit [... le] monarque et les hiéropes [...] que la prêtresse accomplisse le sacrifice. Que cette prêtrise [revienne à la <foreign>triakas</foreign> de ..., à la] <foreign>pentekostys</foreign> des Pollondai. (35) La prêtresse [...].</p>

<p> [...] de Déméter</p> 

<p>Que la prêtresse se tienne pure [de ce qui suit : ... d’impur], qu’elle ne mette pas le pied dans un sanctuaire de héros, [qu’elle n’entre pas dans une maison où une femme a accouché ou fait une fausse couche], pendant trois jours à partir du [jour où elle a accouché ou fait une fausse couche, qu’elle n’entre pas dans une maison] (40) où un être humain [est mort, pendant cinq jours à partir du jour où le cadavre] a été emporté, qu’elle ne mange d’aucune des carcasses [...]. De ces [..., si elle mange] quelque chose [d’impur, qu’elle répande autour d'elle (le sang) d'un porcelet tranché [...] et par de l’or et] une prospermie [...] (45) de ce qui est écrit [...]</p>

<p> Face B</p> 

<p> [Si ... dans le sanctuaire ...] apporte [...] particulière ou si une femme [... qu’elle (la prêtresse ?) asperge le sanctuaire] par de l’or et une prospermie. (50) [...] l’épée sacrée, qu'elle fasse (ou si elle fait ?) l'une de ces choses [...]. [Si] la cité, après avoir fabriqué ou acheté [...], qu’elle purifie [... et qu’elle asperge par de l’or et] une prospermie et qu’elle accomplisse le rite avec un mouton mâle adulte en plus de [...]. De la même manière, si l’une des tables [...] (55) est jetée ou cassée ou si l’épée sacrée [...] de la même manière qu’il est écrit pour la hache [...] et qu’elle soit pure. [Si quelqu’un ...] quel qu’il soit, dans quelle que direction que ce soit, après avoir sacrifié les offrandes sacrificielles traditionnelles [... Lorsque] celles-là sont brûlées, ayant éteint avec du vin et avoir emporté (60) [... le feu] éternel et la terre de l’autel là où l’on transporte [...] et après les avoir transportés [hors du] sanctuaire, qu’on les dépose sur le [...] qu’on les asperge par de l’or et une prospermie [... conformément à ce qui est écrit]. [Si ... dans un] dème soit un cercueil est visible, soit un ossement humain, (65) [...] ou si une parcelle n’a pas été purifiée conformément à la loi [... que les] ossements soient emportés et que les démotes les enterrent, où que [se trouve le sanctuaire. S’il y a un héritier] ou un tuteur du défunt ou de celui qui est mis en cause [...] le jour même où l'information est connue. Lorsqu’ils ont été enlevés [... et que rien de cela] n’est plus visible, que les héritiers [ou les tuteurs] purifient le sanctuaire. (70) [S’il n’y a pas d’héritiers] ou de tuteurs, que les démotes procèdent à la purification, où que se trouve le sanctuaire. [...] que la prêtresse emmène (la statue de) Kourotrophos conformément à l’usage [... et qu’elle sacrifie un porc] ou un mouton à Kourotrophos. Lorsqu’ils auront fait cela, [... qu’ils fassent la purification] et aspergent par de l’or et une prospermie. [Que les] trésoriers de la cité [paient la dépense] aux démotes, s'il n'y a pas (75) [d'héritiers ou de tuteurs du mort] ou de celui qui a été mis en cause. Si, alors qu’il y a [des héritiers ou des tuteurs, ils n’agissent pas conformément] à ce qui est écrit, que les démotes débarrassent, [fassent les purifications et réclament la dépense] auprès des héritiers ou des tuteurs, [et que cela soit appliqué comme en vertu] d’une décision judiciaire. Que les (effets) personnels soient purifiés [... comme] il est écrit. (80) [Si quelqu’un ... s’est suicidé par pendaison], que celui qui l’a vu le premier le détache [... le] bois d’où il s’est pendu, que le témoin [...] la corde. Si c’est un prêtre qui le voit [...] faire. [Si ...] sacrifient aux dieux ou aux déesses auxquels [...] des (femelles) pleines, (85) [...] des animaux sacrifiés que [...], que l’acquéreur donne [au vendeur ...] de celles dont il est permis d’emporter les parts. Que le vendeur [...] qu’il n’a pas vendu une bête qui n’était pas pleine, [...] de celles dont il est permis d’emporter les parts, (90) de vendre [...] l’animal sacrificiel [..] en donne le [prix ... Si ...] qu'on escorte au sacrifice [...]</p>
 
<p> (traduction S. Paul)</p> </div> 

					<div type="commentary"> 
					<head>Commentary</head>

<p>This decree reflects a decision of the city of Kos to publish on two stone steles the "sacred and ancestral laws" ([τοὺς ἱε]ροὺς καὶ πατρίους νόμους, lines 5-6) concerning purity. These steles were to be put up in the sanctuary of Demeter and in the Asklepieion (lines 11-12)—the present copy is the one from the Asklepieion (see above, Provenance); other copies were to be placed at diverse sanctuaries in the city (all or a majority apparently connected to cults related to women or childbirth, lines 16-17: the sanctuary of Artemis and [Artemis] Lochia; the sanctuary of Aphrodite) and in the demes of Isthmos and Halasarna (lines 17-18; cf. also lines 64-79 for regulations applying to "demesmen") as well as in a now missing location where doctors were appointed (line 19). The high visibility thus accorded to these laws may be seen as an indication of their perceived importance. What is more, the rules concerning purity were not only "ancestral and sacred norms", but needed to be reinscribed following a consultation of the ritual experts called <foreign>exegetai</foreign> (see below, on lines 1-5). These officials may have been in possession of traditional knowledge on the matter of purity or were in a capacity to interpret older documents concerning the subject (cf. Hallof and Bosnakis who note <foreign>inter alia</foreign> that the variation in forms of εἰ in the rules on Face B should indicate a mixture of sources: the traditional Dorian form αἰ is present in lines 74-75 for instance, while the more "recent" <foreign>koine</foreign> εἰ can be found in line 54). What motivated the city of Kos to reinscribe these rules upon consultation with the exegetes at this particular juncture remains unclear, however. For further comprehensive rules of purity, cp. here <ref target="CGRN_99">CGRN 99</ref> (Cyrene).</p>
 
<p>The structure of the text, which is highly fragmentary (the stone being broken on the right and below) cannot be reconstructed with absolute certainty, though some general observations are clear. Face A is the beginning of the inscription and records the decision of the city concerning the inscribing of the decree (lines 1-20), then continues with two sets of purity regulations before breaking off. These rules concern the priestess of Demeter Olympia (lines 21-35) and the priestess of another Demeter, whose epithet is now lost (lines 36-45). The two sets of rules seem to be highly similar and it is possible that further rules for priestesses would have been discussed on this face of the stele. For similar rules applying to priests on Kos, see <ref target="CGRN_85">CGRN 85</ref> and <ref target="CGRN_163">CGRN 163</ref>, lines 12-14. Face B perhaps begins <foreign>in medias res</foreign>, continuing from Face A, or with a highly fragmentary section in lines 48-51 (see below ad loc.). All of the subsections (terminating in a clear portion of empty space) of this face are reconstructed as being casuistic in <title>IG</title>, which is a plausible inference; on casuistic purity regulations, presenting a series of hypothetical scenarios (αἰ δέ κα vel sim.) and their resolution, cf. here <ref target="CGRN_3">CGRN 3</ref> (Kleonai) and <ref target="CGRN_166">CGRN 166</ref> (Lato), among others. Various enigmatic situations in which a purification is required are presented in lines 48-63, one of which involves a variety of cult objects (lines 52-57); this is followed by three further sections concerning: first, purifications in case a person was not buried properly and the tomb or bones become visible (lines 64-79); second, in case a person has hanged himself (lines 80-83); and, third, regulations for the selling and buying of pregnant sacrificial animals (lines 84-93). Part or the whole of the regulations on Face B seems to have a more general scope than referring to the personnel of a particular cult or to a particular sanctuary: cf. for example the reference to “a priest” in line 82 (not a specific one) and to offerings for “those gods and goddess to whom a pregnant animal (is sacrificed)” (another general rule). More specific regulations concerning the deity Kourotrophos and her priestess are also found, however (cf. lines 71-72, below). To sum up, Hallof and Bosnakis plausibly remark that Face A was generallyconcerned with abstentions (ἁγνεῖαι) imposed on priestesses and perhaps other cult personnel, while Face B was more properly concerned with specific cases of purifications (καθαρμοί).</p>
						
 <p> Lines 1-5: The ἐξηγηταί were experts on rituals and expounders of ritual norms: they could be asked to intervene when aspects of a ritual were unclear or when rules needed to be laid down, as "important upholders and (re-)interpreters of traditional practices" (so Price; cf. also Garland); for the exegetes on Kos, see also here <ref target="CGRN_208">CGRN 208</ref>, lines 24-26.</p>

<p> Lines 5-10: The occurrence of καθαρμῶν in line 10 is a good indication that the restoration καὶ τοὶ κα[θαρμοὶ] is correct here. For the notions of ἀγνός and καθαρός occurring in parallel in ritual norms, cp. e.g. Roussel - Launey, <bibl type="abbr" n="ID">ID</bibl> 2529, lines 11-16: ἰέναι εἰς τὸ ἱερ[ον] ... [χερ]σὶν καὶ ψυχῇ καθα[ρᾷ] ... ἁγνεύοντα[ς ἀπὸ γυν]αικὸς καὶ κρέως. More particularly, it is worth remarking that the collocation of ἀγνεῖαι and καθαρμοί with perhaps a third element now missing in the lacunae closely matches the formulation found in the major purity rules at Cyrene, <ref target="CGRN_99">CGRN 99</ref>, lines 2-3, as well as in the rules at <ref target="CGRN_191">CGRN 191</ref> (Philadelphia), lines 12-13. The use of the term ἱεροί νόμοι is relatively rare (see Georgoudi 2010 and Carbon - Pirenne-Delforge), though it is found with some frequency on Kos; cf. <ref target="CGRN_145">CGRN 145</ref>, Commentary on line 1. The goal of the decree seems to be to guarantee the upholding of ancestral norms, though again this recodification of the norms remains obscure. Apparently, as we gather from line 9, these "sacred laws" or "sacred norms" had already been recorded previously, but there seems to have been a reason to gather and inscribe them again and put them up at conspicuous places.</p>

<p> Lines 10-12: On the importance of the Asklepieion, located 3 km to the south-east of the city of Kos, cf. Paul, p. 167-188; see also here <ref target="CGRN_139">CGRN 139</ref>, <ref target="CGRN_140">CGRN 140</ref>, and <ref target="CGRN_218">CGRN 218</ref>. Cf. Paul, p. 73-75, for sanctuaries of Demeter on Kos. We do not know precisely which sanctuary of Demeter is meant here.</p>

<p> Lines 12-14: The threat "let it weigh on his conscience" (ἐνθύμιον αὐτοῖς ἔστω) is a religious sanction (cf. Parker 1983: 253; Karila-Cohen). The use of the term ἀσεβεῖν similarly communicates that a particular course of action will not be pleasing to gods, but at the same time opens the path to a legal process (by suggesting that an individual has committed the crime of ἀσέβεια), though without this necessarily happening in actual terms; cf. Parker 1983 and 2004: Delli Pizzi: Peels.</p>

<p> Lines 14-17: Due to the fragmentary nature of these lines, it is not completely clear whether "transcripts" (ἀντίγραρα, see line 18) of the two steles set up in the sanctuaries of Demeter should be placed in the sanctuaries of Artemis, (Artemis) Lochia and in the Aphrodision, as well as in Isthmos and Halasarna, or whether something else is ordered. It is perhaps possible that documents prescribing other rules—rather than exact copies—are to be placed in these other sanctuaries and territories, for instance containing purity regulations tailored to these other cults and places. However, the phrase τὰ γεγραμμέν[α περὶ] would seem to suggest that full and exact copies were in fact intended. Various suggestions have been made for the restoration of the first epithet of Artemis (cf. the discussion in Paul, p. 140-141). Herzog thought of Artemis Toxitis, but this epithet would make more sense in the context of defense of the city (a sanctuary placed at a strategic place), than in the context of purificatory regulations. At the time of Herzog's restoration, this was the only other epithet of Artemis attested on Kos but, since then, Artemis Pergaia and Agrotera are also attested. Given the mention of (Artemis) Lochia, one may also think of Artemis Ilithyia, but without any certainty. Hallof and Bosnakis suppose that the stele at Halasarna was set up in the important sanctuary of Apollo in this deme; see here <ref target="CGRN_151">CGRN 151</ref>.</p>

<p> Lines 17-19: The phrase εἷ τοὶ ἰατροὶ τάσσονται is not straightforward to interpret. Perhaps the most likely sense is “where the doctors are appointed”: this regulation concerning purity would have to be set up wherever doctors had their offices, since its contents would be of interest both to these practitioners and their patients. Hallof and Bosnakis take the verb to qualify more vaguely a place "where the doctors congregate". Another, more remote possibility is that the decree records a decision to distribute copies “where the doctors prescribe (to place the copies)”, in which case we have an indirect middle (in which the subject acts somehow ‘in his own interest’), and the doctors are mentioned as a source of authority. Doctors are mentioned among the recipients of portions of meat in a Koan regulation on the priesthood of Zeus Polieus (<ref target="CGRN_85">CGRN 85</ref>, line 34), a text that contains prescriptions highly similar to the present inscription.</p>

<p> Line 22: The priestess is not to have any contact with "impure persons", because the μίασμα would be contagious. Impure persons would be those polluted by usual causes of pollution, for example, persons who have been in contact with a dead person, a woman giving birth, etc.</p>

<p> Line 23: In the highly similar text concerning Koan priests (<ref target="CGRN_85">CGRN 85</ref>), the prohibition against eating at a hero's feast is restored from the present inscription (μηδὲ παρ’ ἥρωνα ἔσθ]εν, line 12); additionally, it is possible to restore line 23 in this inscription (μηδὲ ἐπιβαίνεν ἐ[φ᾿ ἡρῶιον μηδὲ ...) from <ref target="CGRN_85">CGRN 85</ref>, line 14 ([μηδὲ ἐμ]π̣ατεῖν ἡρῶιον μηδὲ ...). These prohibitions may be seem as eminating from the fear of pollution caused by dead persons (hence the other regulations concerning contact with the dead, with dead animals, or women who had miscarried). Being in a hero shrine may be seen in the same light (cf. also Paul, p. 77), as far as the priestess of Demeter is concerned. For analogous restrictions concerning participations in heroic feasts and attendance to heroic shrines, cf. the regulation from Cyrene, <ref target="CGRN_99">CGRN 99</ref>, lines 21-24.</p>

<p> Lines 23-24: Childbirth, miscarriage and abortion are recurrent sources of pollution. Sometimes one finds a discussion of the extent of the pollution of the mother herself (e.g. <ref target="CGRN_155">CGRN 155</ref>, Megalopolis, lines 5-6), other times a definition of periods of time that those who have been in contact with the woman must wait before becoming pure (e.g. <ref target="CGRN_85">CGRN 85</ref>, Kos, lines 16-17, and <ref target="CGRN_212">CGRN 212</ref>, Pergamon, line 7). Occasionally, both qualifications are defined: cf. <ref target="CGRN_181">CGRN 181</ref>, Eresos, lines 5-8, and <ref target="CGRN_144">CGRN 144</ref>, Pergamon, lines 5-6 and 10-11. The numbers of days differ greatly: an overview can be found in the commentary to <bibl type="abbr" n="NGSL">NGSL</bibl> 7.</p>

<p> Lines 25-26: Contact with the dead is another frequent source of pollution. Cp. for example <ref target="CGRN_181">CGRN 181</ref> (Eresos), <ref target="CGRN_211">CGRN 211</ref> (Maionia), <ref target="CGRN 212">CGRN 212</ref> (Pergamon) and <ref target="CGRN_214">CGRN 214</ref> (Miletos); cf. also Parker 1983: 37 n. 17, for a list of inscriptions mentioning pollution resulting from death.</p>
 
<p> Line 26: In another purity regulation from Eresos, <ref target="CGRN_181">CGRN 181</ref>, line 14, it is forbidden to introduce (εἰσφέρην) a θνασίδιον into the sanctuary. This presumably refers to an animal that has not been sacrificed in cult; see Hallof - Bosnakis for further references. The same rule seems to be inscribed here. Alternatively, the construction with a genitive here may point to another type of interdiction: perhaps not only the body of a dead person, but also the corpse "of a dead animal" is polluting. There are other ritual norms in which pollution normally caused by humans are extended to the realm of animals: one inscription mentions a pollution from dogs who have given birth (<ref target="CGRN_214">CGRN 214</ref>, Miletos, lines 6-9) and miscarriage of a woman, dog or donkey could cause pollution at Lindos (<bibl type="abbr" n="LSS">LSS</bibl> 91, line 11, 3rd century AD). Another regulation, <ref target="CGRN_155">CGRN 155</ref> (Megalopolis), lines 9-10, does not provide a good parallel, in that it may describe pollution resulting from killing, whether a murder or (much less likely) that of an animal.</p>

<p> Line 27: It is not possible to reconstruct the precise polluting food that is the source of impurity here. However, various ritual norms mention different types of food as forbidden or requiring ablutions in particular cults: cp. here <ref target="CGRN_203">CGRN 203</ref> (Delos), line 5 (fish); <ref target="CGRN_217">CGRN 217</ref> (Delos), lines 2-3 (fish, pork); cf. also e.g. <bibl type="abbr" n="LSCG">LSCG</bibl> 139 (Lindos), lines 9-11 (lentils, goat meat, cheese) and <ref target="IG II²">IG II²</ref> 1365 (Attica), lines 10-11 (garlic, pork). We know that the priestess of Athena Polias in Athens was prohibited from consuming local fresh cheese (Str. 9.1.11). In the case of Demeter, the only known prohibition is that of beans, in the specific context of the Eleusinian Mysteries (Paus. 1.37.4).</p>

<p> Lines 28-30: The pig was often sacrificed to Demeter and particularly associated with contexts of purification (cf. Clinton, p. 168-176). The restoration περιταμέσθω χοίρωι in <title>IG</title> is made on the basis of <bibl type="abbr" n="IG XII.4">IG XII.4</bibl> 332, line 18 ([πε]ρ̣ιταμέσθω χοίρω). As Clinton, p. 169, has proposed, in this context the verb refers to a way of purifying by moving the pig around the person who needs to be purified; the verb τέμνω in this context accordingly refers to the cutting of the animal to pour its blood around the person purified. The formulation of the required purification in line 49, [περιρα]ν̣άτω χρυσίωι καὶ προσπερμεί[αι], also found in line 62 and line 73 (with the verb form περιρανάντω intact), is close to the prescribed ritual action of purifying ἀπὸ χρυσίου καὶ προσπερμείας, occurring e.g. in line 72. The former phrase may help to elucidate the latter. The envisaged action in both cases seems to have been a sprinkling or pouring of water from a golden cup or receptacle (cf. Parker 1983: 228; cp. Paul, p. 78, with n. 281, on archaeological evidence for vases containing lustral water that were placed at the entrances to sanctuaries and that carried the inscription "περιρραντήριον"). The word προσπερμεία occurs only here (and has been restored in <bibl type="abbr" n="IG XII.4">IG XII.4</bibl> 332, line 19), but we may readily compare the πανσπερμία ("mixture of all seeds") known from a ritual norm at Gortyn, <ref target="CGRN_15">CGRN 15</ref>, line 2; cf. esp. Parker 1983: 231 with n. 141, on this type of mixture.</p>

<p>Lines 31-34: According to Herzog's restorations, not fully adopted in <title>IG</title>, the passage was concerned with the "initiation" (<foreign>telete</foreign>) of the priestess; cf. esp. τὰ δὲ τέλεια as a sum of money, perhaps for this ritual, which must be "spent" here. If Herzog is correct, this discussion would take the subject somewhat away from the focus of the document on abstentions and purifications. On the ritual of <foreign>telete</foreign> for priests and priestesses on Kos, see here <ref target="CGRN_85">CGRN 85</ref>, line 1, and <ref target="CGRN_220">CGRN 220</ref>, lines 47-50.</p>

<p> Lines 34-35: This priesthood is earmarked for the <foreign>triakas</foreign> (usually, a group of thirty persons) and the <foreign>pentekostys</foreign> (a group of fifty) of (the tribe) Pollondai. We do not understand well the structure of this organisation of the tribes on Kos. Each tribe was divided into three <foreign>chiliastyes</foreign> (cf. <bibl type="abbr" n="IG XII.4">IG XII.4</bibl> 278); possibly, the <foreign>triakas</foreign> and the <foreign>pentekostys</foreign> were subdivisions of the <foreign>chiliastys</foreign> (cf. Paul, p. 24, for further discussion). A similar atrribution of the priesthood is found for an unknown cult on Kos, <bibl type="abbr" n="IG XII.4">IG XII.4</bibl> 332, lines 20-21: it is reserved for the <foreign>triakas</foreign> (and the <foreign>pentekostys</foreign>?) of the Hippiadai.</p>

<p> Lines 36-47: The next section of the "sacred laws" in this document contains purity requirements concerning the priestess of another Demeter. As far as we can tell from the fragmentary lines, these seem to be a repetition of the same prescriptions and requirements as those that applied to Demeter Olympia, and in the same order. It is not clear which other epithet of Demeter should be understood here. Herzog restored: Δάματρος τᾶ[ς ἐν Ἰσθμῶι]; if we follow this hypothesis, perhaps another section on "Demeter in Halasarna" originally followed these prescriptions (in the lacuna below).</p>

<p> Lines 48-49: While these lines perhaps represent the conclusion of a further set of polluting factor(s) mentioned at the end of side A, they more probably form a part of a section in lines 48-51, concluding like the other sections of the document with empty space at the end of line 51. At any rate, they define a case of impurity which further necessitates a purification with (water from) a gold (cup) and a sprinkling with seeds, as above (cf. lines 28-30); for the "sacred sword" mentioned in line 50, see immediately below.</p>

<p> Lines 50-57: The syntactical construction of the sentence starting line 50, in which a "sacred sword" is mentioned, eludes us. Antagonistic objects occur sporadically in purity regulations; for example, at Eresos (<ref target="CGRN_181">CGRN 181</ref>, lines 13-15), it is forbidden to introduce "weapons of war" (ὄπλα πολεμιστήρι[α]), and iron and bronze things into the sanctuary; cp. also at Gortyn (<ref target="CGRN_15">CGRN 15</ref>, line 3, for a "small iron thing" (σιδηρίσκος), in a list of ritual supplies. At first sight, we may think that this section also discusses the introduction of such objects into the sanctuary (Herzog). Two specifications of the polluting circumstances are seemingly discussed (line 52: [αἰ δέ κα ...]; line 54: κατὰ ταὐτὰ δε εἴ...). But the precise involvement of the city (having "made or bought" things in line 52), the role of the sacrificial table (line 54) and the fact that the sword is explicitly “sacred” (line 50) in these rituals are not explained by this reading, nor is the fact that the purifications probably need to be carried out by the priestess, after which she is to be considered pure (καθαρὰ ἔστω, line 57; Herzog thought of ἀναθήματα as the subject here; for alternatives, however, see Hallof - Bosnakis, who note that the πόλις is also possible). As earlier in the text (cf. above), the transgressions demand a pouring of water from a golden cup and a sprinkling of seeds (line 53), but this is to be supplemented by the sacrifice (τελεῖν) of a full-grown sheep. In Koan inscriptions, the verb τελεῖν usually refers to the rituals of "initiation" for the priest (cf. notably above at lines 31-34), but here the reference seems perhaps to be to a sacrifice that "completes" the purification (for sacrifice as a restoration of the normal ritual order after the completion of a purification, cf. here <ref target="CGRN_10">CGRN 10</ref>, Gortyn, line 3, and <ref target="CGRN_12">CGRN 12</ref>, Delphi, line 4). As a further precision, it is explained that the same guidelines as those operative for "an axe" (πέλυξ) are to be followed (these may be the ones that were defined in the section at lines 48-51 or in an earlier passage in the document). We may reasonably hypothesize that a (sacrificial?) axe and the sacred sword are not items that would be introduced into the sanctuary by visitors as potential sources of pollution, but rather objects that were used by the priestess and other members of the cult personnel for the performance of rituals, and which somehow warranted special treatment.</p>

<p> Lines 58-63: The content of this section remains unclear, especially the reason underlying the elaborate purification and sacrificial ritual described. It has been interpreted by Herzog as describing the procedure for founding a new sanctuary (thus Herzog [<bibl type="abbr" n="HGK">HGK</bibl> 8] restores line 58 as [αἰ δέ τίς κα δήληται ἱερὸν ἱδρύσασ]θαι ὅτιοῦν ὁπειοῦν, but this hypothesis has not been retained in the <title>IG</title> edition. What is clear is that the rituals prescribed involve the sacrifice of "customary" sacrificial animals, the consumption of something (parts of the animal?) by fire and its quenching by wine (line 59), mention of "eternal fire" and "earth from the altar" which is removed from the sanctuary and deposited elsewhere (lines 60-61); this is then followed by a standard purification with (water from) a gold (cup) and a sprinkling of seeds (line 62). At line 59, καρπόω should be interpreted as "to burn" completely on the altar or hearth: for this reading, cf. here <ref target="CGRN_152">CGRN 152</ref> (Thera), lines 75-76; cp. also <bibl type="abbr" n="LSCG">LSCG</bibl> 52, line 5. For the sacred fire and the removal of residue from the altar during a sacrifice which is not performed according to custom, cp. also <ref target="CGRN_99">CGRN 99</ref> (Cyrene), lines 26-32, though it is far from clear that the case is exactly parallel here.</p>

<p> Lines 64-79: This section seems to regulate cases in which a body has not been buried properly, so that either the tomb or a bone is visible (line 64), as well as cases in which a field (in which the burial has taken place?) has not been purified according to the law or custom (line 65); an unburied corpse could endanger an entire society; cf. Sophocles' <title>Antigone</title> for the most noteworthly dramatic treatment of this theme. When one of these problems occurs, immediate action is necessary (cf. line 68, αὐταμερὸν ἐπεί κα πύθωντα). The demesmen, the relatives, the master (in the case of a slave) or the guardian (in the case of a child or woman) of the dead person who has not been properly buried should make sure that the tomb or bone is no longer visible (lines 66-69; due to the fragmentary state of the inscription, the precise assignment of responsibility for these actions cannot be ascertained). The relatives or masters, or in the absence of these, the demesmen of the place where the (most directly adjacent?) sanctuary is, must purify the sanctuary (lines 69-71). The statue of Kourotrophos should be taken out (and perhaps washed), a sacrifice of (pig? or) sheep to the goddess needs to be made, and the standard purification with (water from) a gold (cup) and a sprinkling of seeds is required (lines 71-74). The relatives or master should pay for the resources necessary for all of these actions, but if there are no relatives, public money is to be used; if relatives/masters fail to do their duty, the demesmen perform the necessary actions but the relatives or masters are still liable to the incurred costs (lines 74-79). It is not completely clear whether Kourotrophos on Kos was worshipped as a goddess of her own, or if it was an epithet of Demeter (Sherwin-White, Hadzisteliou Price); as Pirenne-Delforge has demonstrated, in Athens, Kourotrophos was an independant goddess; elsewhere, the use of Kourotrophos as an epithet is in fact rather rare. The reference to a sacrifice to this goddess in the context of reburial and purification remains enigmatic, but could perhaps be partly explained by the idea that Kourotrophos was particularly concerned with land, the place where the human remains were to be reburied, and as well as more generally with the process of human maturation (and its counterpart, death?). Alternatively, the sacrifice to Kourotrophos may be viewed as preliminary to the restoration of the proper ritual order in the deme and the sanctuary where the impurity had occurred; for preliminary sacrifices to Kourotrophos in Attica, see again Pirenne-Delforge and here e.g. <ref target="CGRN_52">CGRN 52</ref> (Erchia), col. Α, lines 25-27, 59-61; col. Β, lines 7-10, 33-36; col. Γ, lines 3-6; col. Δ, lines 3-6. For purifications of the deme in case of a corpse left exposed, see also the supposed Athenian law cited in Dem. 43.57 (also proclaimed to be the primary responsibility of family members). </p>

<p> Lines 80-83: In the framework of the city's "sacred and ancestral" laws, it might be surprising to find such detailed prescriptions on the pollution caused by persons hanging themselves. Corpses were certainly a very serious cause of temporary μίασμα. This is why those who had been in contact with dead persons (or who had experienced, or had been in close vicinity of a miscarriage or abortion) should stay away from sanctuaries for a number of days (cf. above). More specifically, the threat made by the daughters of Danaus in Aeschylus' <title>Suppliants</title>, namely that they will hang themselves in the sanctuary—the most polluting place to commit suicide—, is taken very seriously: it is what finally persuades their interlocutor, Pelasgus, to help these suppliants (A. <title>Supp.</title> 455-467, cf. Loraux, p. 34-35; cp. also H. <title>Od.</title> 22.462 on the hanging of Penelope's servants by Telemachos, not a καθαρὸς θάνατος, with Loraux, p. 38-39). But why is this eventuality of "suicide by hanging" given so much space in the description of Kos' ritual norms? It was probably impossible for a community to anticipate every possible type of pollution that could happen, which is why we generally do not find rules like this one (for a perhaps equally surprisingly precise case, cp. <ref target="CGRN_5">CGRN 5</ref> from Olympia, in which purificatory measures are prescribed for an individual who had had sex in the sanctuary). What is also striking in this case is that the rules may have prescribed the treatment not only of the corpse itself, but also what to do with the instruments of the suicide: the rope (line 80) and the wooden beam from which the hanging took place (line 81). For the impurity caused by priests looking at corpses, see Hallof - Bosnakis citing Herzog and Serv. in. Verg. <title>Aen.</title> 6.176; for further discussion of the impurity caused by suicide, see also Parker 1983: 42 with n. 37 and 185 with n. 228.</p>

<p> Lines 84-93: The final preserved section regulates the selling of sacrificial animals, specifically pregnant animals. It apparently envisages the possibility that an animal is bought and sacrificed to a god or goddess (line 84), and then turns out to be not pregnant (in which case an unproper animal will have been sacrificed to the deity in question). Possibly, in this eventuality, the person who has made the sacrifice should give (part of?) the sacrificed animal back to the vendor (and get his money back?), but only if take-away of animals is allowed in the cult in question, and in this case the vendor has the opportunity to sell another animal, which should be led to sacrifice again. The phrase "gods or goddesses for whom pregnant (animals)..." (θεοῖς ἢ θεαῖς οἷσιν κυόεντα, line 84) is puzzling, since Scullion has remarked that sacrifices of pregnant animals are only ever attested for goddesses. Perhaps this was simply a way of speaking, and no sacrifice of pregnant animals to gods is actually envisaged. Otherwise, the mention of sacrifice of pregnant animals seems unsurprising given the wider context of the prescriptions. This type of offering is most frequently made to Demeter, and often has a clear connection with "fertility", whether of humans or the land (cf. Georgoudi 1994); for the sacrifice of pregnant ewes to Athena Polias and Demeter respectively in the sacrificial calendar of the city of Kos, cf. here <ref target="CGRN_86">CGRN 86</ref> A, lines 57 and 61. Thus, the occurrence of such a prescription in an inscription that concerns two cults of Demeter, and that otherwise mentions Artemis, Lochia, Aphrodite and Kourotrophos seems especially appropriate (cf. also Paul, p. 336-337, for a general discussion). Prohibitions against carrying away meat (οὐ φορά or οὐκ ἀποφορά), or, conversely, injunctions to eat it on the spot (e.g. ταῦτα ἀναλίσκεσθαι αὐτο̑) occur regularly as part of sacrificial norms, cp. e.g. <ref target="CGRN_59">CGRN 59</ref> (Thera) and <ref target="CGRN_128">CGRN 128</ref> (Lissos).</p> 
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