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I. LOCATION

i.	Geographical area	Western Asia Minor
ii.	Region	Lydia
iii.	Site	Territory between Gölde, Menye and the Hermos river

II. NAME

i.	Full name (original language)	ἡ νεωτέρα φράτρα τοῦ ’Ασκληπιοῦ (TAM V.1 451, ll. 1-3)
ii.	Full name (transliterated)	he neotera phratra tou Asklepiou

III. DATE

i.

Date(s)

28 / 29 AD

IV. NAME AND TERMINOLOGY

ii.

Name elements

Theophoric:

Asklepios

iii.

Descriptive terms

νεωτέρα φράτρα, neotera phratra

Note

neotera phratra: TAM V.1 451, ll. 1-2

V. SOURCES

i.	Source(s)	TAM V.1 451 (28 / 29 AD)
	Online Resources	TAM V.1 451
i.a.	Source type(s)	Epigraphic source(s)
i.b.	Document(s) typology & language/script	Dedication of a statue of Hygieia by the association. Greek.
i.c.	Physical format(s)	The inscription is engraved on the statue of Hygieia.
ii.	Source(s) provenance	Found in the territory between Gölde, Menye and the Hermos river. Now in Museum Manisa (inv. 337)

VI. BUILT AND VISUAL SPACE

ii.

References to buildings/objects

The inscription is the dedication of a statue of Hygieia written in the statue itself. The goddess was probably worshiped in the same sanctuary together with Asklepios.

VIII. PROPERTY AND POSSESSIONS

i.

Treasury/Funds

The association must have funds in order to make and dedicate a statue.

IX. MEMBERSHIP

ii.

Gender

Men

X. ACTIVITIES

iii.	Worship	The association dedicates a statue of Hygieia.
	Deities worshipped	Asklepios, and probably also Hygieia as synnaos of the god.

XI. INTERACTION

i.

Local interaction

There is enough evidence in the territory for the cult of Asklepios to belief that he was an important divinity.
A phyle called Asklepias is known from topoi-inscriptions in the stadion of Saittai (TAM V.1 74; SEG 40: 1063). A priest of the god is also attested in this city (TAM V.1 148); for other evidences of his worship in the near villages of Tabala, Kula and Kollyda cf. TAM V.1 203, 245, 336.
There is nevertheless no information about local interaction of the association with other institutions related to the Asklepios cult in the region.

XII. NOTES

i.	Comments	For the meaning of neotera as a "younger, maybe reformed association" (in opposition to the older epichoric name hieros doumos) cf. Poland 1931: 1078, and parallel evidences in Ibid. 1908: 171f. Cf. the similar interpretation of Herrmann 1962: 43 as meaning "ein jüngerer, späten gegründeter Verein". For similar qualifications in Lydia cf. ΤΑΜ V.1 92, ll. 2-3: ἡ σύνοδος τῶν νεῶν ποδαρίων (he synodos ton neon podarion); TAM V.1 451, ll. 1-3: ἡ νεωτέρα φράτρα τοῦ Ἀσκλεπιοῦ (he neotera phratra tou Asklepiou); TAM V.1 537, l. 1: ἱερὰ συμβίωσις καὶ νεωτέρα (hiera symbiosis kai neotera); TAM V.3 1556, l. 3: νέοι φιλάνπελοι (neoi philanpeloi). The phratra is an association originally kinship-related (cf. Buresch 1898: 13), though some cultic or professional associations seems to be called phratra in Roman imperial Lydia. On the possible sense of phratra as symbiosis in Asia Minor cf. Herrmann 1962: 42f. and n. 157, with reference to Artemidoros Daldianos (IV 44 and V 82).
iii.	Bibliography	Buresch, K. (1898), Aus Lydien: epigraphisch-geographische Reisefrüchte. Leipzig: 13. Herrmann, P. (1962), Ergebnisse einer Reise in Nordostlydien. Vienna: 35, Taf. X 4. de Hoz, M.-P. (1999), Die lydischen Kulte im Lichte der griechischen Inschriften. Bonn: no. 8.18. Poland, F. (1909), Geschichte des griechischen Vereinswesen. Leipzig: 171f. Poland, F. (1931),‘Symbiosis’, RE² 4.1: 1075-89, esp. 1078.

XIII. EVALUATION

i.	Private association	Probable
	Note	It is probable that the association is a private one if the association is cultic, as indicated by the name. Although, in the near Saittai, one of the official phylai had the same theophoric name.

CAPInv. 324: he neotera phratra tou Asklepiou