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Last Updated on 28 Feb 2017

Author: Sophia Zoumbaki

CAPInv. 575: ho thiasos ho Phainemachou

I. LOCATION

i. Geographical area Peloponnese with Adjacent Islands
ii. Region Aigina
iii. Site Aigina

II. NAME

i. Full name (original language) ὁ θίασος ὁ Φαινεμάχου (IG IV2.2 972, ll. 9-12)
ii. Full name (transliterated) ho thiasos ho Phainemachou

III. DATE

i. Date(s) i - ii AD

IV. NAME AND TERMINOLOGY

ii. Name elements
Personal:Phainemachos
iii. Descriptive terms θίασος, thiasos
Note thiasos: IG IV2.2 972, ll. 9-12

V. SOURCES

i. Source(s) IG IV 44 (inc.)
IG IV2.2 972 (i - ii AD)
Note See also: SEG 34: 271; Peppas-Delmouzou 1975: B1, 7-8
Online Resources IG IV 44
i.a. Source type(s) Epigraphic source(s)
i.b. Document(s) typology & language/script Funerary inscription in Greek for Euameros, son of Hagnothemis.
i.c. Physical format(s) A stele of white marble (Pentelic ?); under the inscription there are two wreaths engraved, one containing the inscription ἡ βουλή, he boule, and the other ὁ θίασος ὁ Φαιν<ε>μάχου, ho thiasos ho Phain<e>machou.
ii. Source(s) provenance Aigina

VII. ORGANIZATION

ii. Leadership On the basis of the name of the group, Phanemachos appears as the leader of the thiasos.

X. ACTIVITIES

iv. Honours/Other activities The thiasos as a collectivity appears on the gravestone of Euameros in the sense of a post-mortem honour of the deceased.

XI. INTERACTION

i. Local interaction The thiasos appears side by side with the boule on the funerary stele of Euameros, son of Hagnothemis.

XII. NOTES

i. Comments The date of the inscription is "hellenistic" in SEG 34 271. The editor of IG IV2.2, Klauss Hallof, dates it to the 1st or 2nd c. AD.
ii. Poland concordance Poland B 146
iii. Bibliography Peppas-Delmouzou, D. (1975), ‘Επιγραφικό Μουσείο Αθηνών’, AD 30: B1, 7-8
Poland, F. (1909), Geschichte des griechischen Vereinswesens. Leipzig.

XIII. EVALUATION

i. Private association Possible
Note Poland 1909: 26, 104 argues that such thiasoi seem rather to have played a role in the public structure of the population, as they appear side by side with the boule and demos, than as private cultic associations.
Aiginetan gravestones often have engraved wreaths which contain the names of collectivities, often of the gymnasium, defined as οἱ ἐκ τοῦ γυμνασίου (hoi ek tou gymnasiou) or οἱ ἀλιφόμενοι ἐν ἀμφοτέροις τοῖς γυμνασίοις, οἱ τρεῖς θίασοι, (hoi alephomenoi en amphoterois tois gymnasiois, hoi treis thiasoi) once we find the form οἱ νέοι καὶ οἱ συνέφηβοι (hoi neoi kai hoi synepheboi, IG IV.2 970, 1st c. AD); the nature of these groups remains an open question in related research.